Michael Wynn's Occult Reference Library
THE INFINITE

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op of the altar is in a brilliant whiteness. remember, these are symbolic colors that those who have studied the symbology will see as they look at the altar. the reason for these colors will be better understood as we understand the color scheme of the sephira of malkuth, the bottom sephira of the qabalistic tree of life. the hierophant is responsible for bringing in the divine white brilliance, the infinite divine light into the temple. the hierophant brings this light forth where it eventually finds a home on the altar. the symbols that are placed upon the altar have the divine supernal light brought into them and at the end of the ceremony it is drawn back out and sent back to the infinite godhead. resting on top of the cubical altar of the universe is the symbol of the golden dawn, th

the symbols that are placed upon the altar have the divine supernal light brought into them and at the end of the ceremony it is drawn back out and sent back to the infinite godhead. resting on top of the cubical altar of the universe is the symbol of the golden dawn, the cross and triangle. it is in the cross and triangle that we see the powers, energies and forces coming into manifestation from the infinite divine light. this is concentrated, infused and exemplified in 44 the white triangle of the supernals. the supernals are the top three sephiroth of the qabalistic tree of life; they represent our higher self, our divine genius, our bornless self. sitting above the white triangle is the red cross. this can be called the red cross of tiphareth, the center sephira of the qabalistic tree

emplified in 44 the white triangle of the supernals. the supernals are the top three sephiroth of the qabalistic tree of life; they represent our higher self, our divine genius, our bornless self. sitting above the white triangle is the red cross. this can be called the red cross of tiphareth, the center sephira of the qabalistic tree of life. it is this red cross that is responsible for bringing the infinite white light down into manifestation and into the outer order, or more succinctly, infused into the candidate. the cross is also a fitting symbol for self sacrifice, absolutely necessary and required for achieving knowledge and conversation with our higher genius. so together the cross and triangle represent the forces of life and light. as you study the initiation itself, you will not

me of the major facets of the qabalah. it is also spelled as kabbalah and cabala.(pronounced ka-bah-lah. orgins qabalah comes from the hebrew word qbl, meaning an oral tradition, the esoteric and mystical division of judaism. the qabalah presents a symbolic explanation of the origin of the universe, the relationship of human beings to the godhead, and an emanationist approach to creation, whereby the infinite light (ain soph aur) manifests through different sephiroth on the tree of life. although the central book of the qabalah, the zohar, was not written down until around 1280 a.d. probably by moses de leon, the qabalah has spiritual links with gnosticism and other early mystical cosmologies. in the qabalah, all manifestations are said to have their origin in ain soph aur, and the success

the supernals are the "seven days of creation" chesed, geburah, tiphareth, netzach, hod, yesod, malkuth. taken as a whole, the tree of life is also a symbol of the archetypal man, adam kadmon, and the sephiroth have a role resembling that of the chakras in yoga. the mystical path of self knowledge entails the rediscovery of all the levels of one's being, ranging from malkuth, physical reality, to the infinite source. with this in mind, the medieval qabalists divided the tree of life into three sections of the soul: nephesch (the animal soul) corresponding to the sephiroth yesod; ruach (the middle soul) corresponding to the sephiroth from hod to chesed; and neschamah the spiritual soul) corresponding to the supernals, especially binah. practitioners of the golden dawn who use the tree of l

lowly rise and begin to do your ritual work. part one: the qabalistic cross step 1 you should begin this and all rituals by first calming your interior self and relaxing your whole body. this is easily achieved by performing the four fold breath. on completing the relaxation exercise, begin visualizing yourself growing taller and bigger. your entire body should grow upward toward the sky and into the infinite space above. allow your mind to drift into that vast region of the infinite which presides above all things and time. literally see the earth shrinking beneath your feet. see the planets, the solar system and then the galaxy becoming smaller. your body should be so enormous that even the milky way has no significance to your size. above your head, as you continue to grow, you should b

nce to your size. above your head, as you continue to grow, you should begin to visualize a bright sphere of light coming closer and closer to you. this light is only a small portion of that infinite light which is beyond our comprehension. allow the sphere of light, which appears to be no larger than a dinner plate, to hover above the crown of your head. feel its majestic power, its vastness and the infinite love that it has for all that is created. stretch both of your arms straight out to your sides into the form of a cross. take your right hand and gently plunge your index finger into that light which is above your head and will it to be drawn down as you touch your forehead. have it rest upon your forehead as you vibrate: ah-tah this should be pronounced elongated, in monotone and wit

ABRAMELIN1

de that angels, though themselves divided into numerous orders and classes, possess generally the following characteristics: that they are entirely good in nature and operation, the conscient administrators of the divine will upon the plane of the material universe; that they are responsible, not irresponsible agents, and therefore capable of fall; and that they are independent of the currents of the infinite secret forces of nature, and can therefore act beyond them, though their classification and qualities will cause them to be more sympathetic with certain among these forces than with the rest, and this in varying degree. also that they are superior in power to men, spirits, elementals, and devils. the elementals on the other hand, though consisting of an infinitude of classes, are the

ALEISTER CROWLEY ACROSS THE GULF

f malachite and lapis-lazuli and of porphyry and yellow marble. the floor was of black granite; the roof of white marble. on the southern side was my couch, a softness of exotic furs. to roll in them was to gasp for pleasure. in the centre was a tiny fountain of pure gold. the sunlight came through the space between the walls and the roof, while on the other sides i could look through and up into the infinite blue. there was a great python that inhabited the hall; but he was very old, and too wise to stir. but- so i then believed- he watched me and conveyed intelligence to the old magus of the well. page 7 gulf.txt now then the folly of my guardians appeared in this; that while all day i slept and languished and played idly, at night while they supposed i slept, i slept not. but i rose and

incts of the temple. then like an old gray wolf i wandered round the outer court, lifting up my voice in a mournful howl. and an ululation as of one hundred thousand wolves answered me, yet deep and muffled, as though it came from the very bowels of the earth. then at the hour of midnight i entered again the shrine and performed the ritual. as i went on i became inflamed with an infinite lust for the infinite; and now i let it leap unchecked, a very lion. even so the veil glowed red as with some infernal fire. now then i am come to the moment of the assumption; but instead of sitting calm and cold, remote, aloof, i gather myself together, and spring madly at the veil, catching it in my two hands. now the veil was of woven gold, three thousand twisted wires; a span thick! yet i put out my w

ALEISTER CROWLEY BOOK OF LIES

er the night of pan. there was lao-tzu. there was siddartha. there was krishna. there was tahuti. there was mosheh. there was dionysus.(7) there was mahmud. but the seventh men called perdurabo; for enduring unto the end, at the end was naught to endure (8) amen. book of lies get any book for free on: www.abika.com 23 [29] commentary( zeta) this chapter gives a list of those special messengers of the infinite who initiate periods. they are called dinosaurs because of their seeming to be terrible devouring creatures. they are masters of the temple, for their number is 6 (1 plus 2 plus 3, the mystic number of binah; but they are called "none, because they have attained. if it were not so, they would be called "six" in its bad sense of mere intellect. they are called seven, although they are

a-lambda-eta mu-digamma buttons and rosettes book of lies get any book for free on: www.abika.com 98 the cause of sorrow is the desire of the one to the many, or of the many to the one. this also is the cause of joy. but the desire of one to another is all of sorrow; its birth is hunger, and its death satiety. the desire of the moth for the star at least saves him satiety. hunger thou, o man, for the infinite: be insatiable even for the finite; thus at the end shalt thou devour the finite, and become the infinite. be thou more greedy that the shark, more full of yearning than the wind among the pines. the weary pilgrim struggles on; the satiated pilgrim stops. the road winds uphill: all law, all nature must be overcome. do this by virtue of that in thyself before which law and nature are b

fifty five times holy be our lady of the stars! holy, holy, holy, unto one hundred and fifty six times holy be our lady that rideth upon the beast! holy, holy, holy, unto the number of times necessary and appropriate be our lady isis in her millions-of-names, all-mother, genetrix-meretrix! yet holier than all these to me is laylah, night and death; for her do i blaspheme alike the finite and the the infinite. so wrote not frater perdurabo, but the imp crowley in his name. for forgery let him suffer penal servitude for seven years; or at least let him do pranayama all the way home-home? nay! but to the house of the harlot whom he loveth not. for it is laylah that he loveth. and yet who knoweth which is crowley, and which is frater perdurabo? book of lies get any book for free on: www.abika

hou go with water in thy belly? thou shalt go twenty more with a firebrand at thy rump! ay! all thine aspiration is to death: death is the crown of all thine aspiration. triple is the cord of silver moonlight; it shall hang thee, o holy one, o hanged man, o camel-termination-of-thethird- person-plural for thy multiplicity, thou ghost of a non-ego! could but thy mother behold thee, o thou unt!(37) the infinite snake ananta that surroundeth the universe is but the coffin-worm [156] commentary( omicron-gamma) the hebrew letter gimel adds up to 73; it means a camel. the title of the chapter is borrowed from the well-known lines of rudyard kipling: book of lies get any book for free on: www.abika.com 153 "but the commissariat camel, when all is said and done 'e's a devil and an awstridge and an

ater perdurabo may this book be understood. how much more then should he devote himself to aiwass for the understanding of the holy books of theta-epsilon-lambda-eta-mu-alpha? yet must he labour underground eternally. the sun is not for him, nor the flowers, nor the voices of the birds; for he is past beyond all these. yea, verily, oft-times he is weary; it is well that the weight of the karma of the infinite is with him. therefore is he glad indeed; for he hath finished the work; and the reward concerneth him no whit. book of lies get any book for free on: www.abika.com 175 [178] commentary( pi-delta) this continues the subject of chapter 83. the title refers to the mental attitude of the master; the avalanche does not fall because it is tired of staying on the mountain, or in order to cr

ALEISTER CROWLEY BOOK OF THE LAW

the key of the rituals is in the secret word which i have given unto him. i,21: with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. i,22: now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt. i,23: but whoso availeth in this, let him be the chief of all! i,24: i am nuit, and my word is six and fifty. i,25: divide, add, multiply, and understand. i,26: then saith the prophet and slave of the beauteous one: who am i, an

ALEISTER CROWLEY CONCERNING DEATH

omfort to all them that are nigh death, and unto such as love them. beloved daughter and sister, do what thou wilt shall be the whole of the law. it is written in the book of the law; every man and every woman is a star. it is our lady of the stars that speaketh to thee, o thou that art a star, a member of the body of nuit. listen, for thine ears are become dulled to the mean noises of the earth; the infinite silence of the stars woos thee with subtle musick. behold her bending down above thee, a flame of blue, all- touching, all penetrant, her lovely hands upon the black earth and her lithe body arched for love, and her soft feet not hurting the little floweres, and think that all thy grossness shall presently fall from thee as thou leapest to her embrace, caught up into her love as a dew

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

mphantly "mors janua vitae, unless you add, with equal triumph "vita janua mortis. to one who understands this chain of the aeons from the point of view alike of the sorrowing isis and of the triumphant osiris, not forgetting their link in the destroyer apophis, there remains no secret veiled in nature. he cries that name of god which throughout history has been echoed by one religion to another, the infinite swelling paean i.a.o<beast and with his number 666, so that he who invokes the former invokes also the latter. also with aiwaz and the number 93. see chapter v> 15 chapter ii the formulae of the elemental weapons. before discussing magical formulae in detail, one may observe that most rituals are composite, and contain ma

losophy. the golden verses of pythagoras, by fabre d'olivet. an interesting study of the exoteric doctrines of this master. the divine pymander, by hermes trismegistus. invaluable as bearing on the gnostic philosophy. the secret symbols of the rosicrucians, reprint of franz hartmann. an invaluable compendium. scrutinium chymicum, by michael maier. one of the best treatises on alchemy. science and the infinite, by sidney klein. one of the best essays written in recent years. two essays of the worship of priapus, by richard payne knight. invaluable to all students. 210 the golden bough, by j. g. frazer. the text-book of folk lore. invaluable to all students. the age of reason, by thomas paine. excellent, though elementary, as a corrective to superstition. rivers of life, by general forlong

s true self. the magister templi is pre-eminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his word is to comprehend the existing universe in accordance with his own mind. he is the master of the law of sorrow (dukkha. to attain the grade of magus he must accomplish three 235 tasks; the renunciation of his enjoyment of the infinite so that he may formulate himself as the finite; the acquisition of the practical secrets alike of initiating and governing his proposed new universe and the identification of himself with the impersonal idea of love. any neophyte of the order (or, as some say, any person soever) possesses the right to claim the grade of master of the temple by taking the oath of the grade. it is hardl

ey happen to be for himself. 299 it is wise to keep silence about those things "unlawful to utter" which one may have heard "in the seventh heaven. this may not apply to the sixth. the adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next few days by trumpeting his triumphs. he must give time a chance to redress his balance, sore shaken by the impact of the infinite. as he becomes adjusted to intercourse with his angel, he will find his passionate ecstasy develop a quality of peace and intelligibility which adds power, while it informs and fortifies his mental and moral qualities instead of obscuring and upsetting them. he will by now have become able to converse with his angel, impossible as it once seemed; for he now knows that the storm of sou

asy, and beauty answer beauty. the people. so mote it be (death (all stand, head erect, eyes open" the deacon. term of all that liveth, whose name is inscrutable, be favourable unto us in thine hour. the people. so mote it be (the end) the deacon. unto them from whose eyes the veil of life 355 hath fallen may there be granted the accomplishment of their true wills; whether they will absorption in the infinite, or to be united with their chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labour and heroism of incarnation on this planet or another, or in any star, or aught else, unto them may there be granted the accomplishment of their wills. gr:alpha-upsilon-mu-gamma-nu, gr:alpha-upsilon-mu-gamma- nu, gr:alpha-upsilon-mu-gamma-nu"(all sit (the" deacon "an

, rubbing two dry sticks together for long, suddenly found a spark, so also from time to time will true love leap unasked into thy mediation. yet this shall die and be reborn again and again. it may be that thou hast no tinder near. in the end shall come suddenly a great flame and devouring, and burn thee utterly. now of these sparks, and of these splutterings of flame, and of these beginnings of the infinite fire, thou shalt thus be aware. for the sparks thy heart shall leap up, and thy ceremony or meditation or toil shall seem of a sudden to go of its own will; and for the little flames this shall be increased in volume and intensity; and for the beginnings of the infinite fire thy ceremony shall be caught up unto ravishing song, and thy meditation shall be ecstasy, and thy toil shall be

) to the sacred reason (the tao. 10. the result of the second method is to show the adept to what end his powers are destined. when he has passed the abyss and becomes nemo, the return of the current causes him "to appear in the heaven of jupiter as a morning star or as an evening star<infinite "coagula" the presentation of the infinite, in a concrete form, to the outer. both are necessary to the task of a master of the temple. he may appear in any other heaven, according to his general nature, in his magical mask of initiation> in other words he should discover what may be the nature of his work. thus mohammed was a brother reflected into netzach, buddha a brother reflected

is a typo in m t& p> 7. now therefore that thou mayest achieve this ritual of the holy graal, do thou divest thyself of all thy goods. 8. thou hast wealth; give it unto them that have need thereof, yet no desire toward it. 9. thou hast health; slay thyself in the fervour of thine abandonment unto our lady. let thy flesh hang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the infinite, with thy passion for the unknown, for her that is beyond knowledge the accursed one. 10. thou hast love; tear thy mother from thine heart and spit in the face of thy father. let thy foot trample the belly of thy wife, and let the babe at her breast be the prey of dogs and vultures. 11. for if thou dost not this with thy will, then shall we do 430 this despite thy will. so that thou a

next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although he<equinox i, 6 has..the might> might have been ten thousandfold the human; but that which floodeth him is 432 the infinite mercy of the genitor-genitrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these

within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazaar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss and the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of l

ALEISTER CROWLEY MAGICK WITHOUT TEARS

anything within but a point of view, for the simple reason that there is nothing else there! it is just like all those symbols in the book of thoth; as soon as you get to the "end" of anything, you suddenly find it is the "beginning" to formulate the idea of "self" at all, you must posit limitations; anything that is distinguishable is a mere temporary (and arbitrary) selection of the finite from the infinite; whatever you chose to think 42 of, it changes, it grows, it disappears. magic without tears get any book for free on: www.abika.com 196 you have got to train your mind to canter through those leafy avenues of thought upon the good green turf of indifference; when you can do it without conscious effort, so that up-down, in-out, far-near, black-white (and so on for everything) appears

ALEISTER CROWLEY MEDITATION

shing together of all the host of heaven would similarly blot out the sunlight. but if we do say so, and wish to form a further image of shivadarshana, we must imagine ourselves as suddenly recognizing that this universal blaze is darkness; not 42 a light extremely dim compared with some other light, but darkness itself. it is not the change from the minute to the vast, or even from the finite to the infinite. it is the recognition that the positive is merely the negative. the ultimate truth is perceived not only as false, but as the logical contradictory of truth. it is quite useless to elaborate this theme, which has baffled all other minds hitherto. we have tried to say as little as possible rather than as much as possible<
as the great work of the life of frater perdurabo to prove this. studying each religious practice of each great religion on the spot, he was able to show the identity-in-diversity of all, and to formulate a method free from all dogmatic bias, and based only on the ascertained facts of anatomy, physiology, and psychology "q" can you give me a brief abstract of this method "a" the main idea is that the infinite, the absolute, god, the over-soul, or whatever you may prefer to call it, is always present; but veiled or masked by the thoughts of the mind, just as one cannot hear a heart-beat in a noisy city "q" yes "a" then to obtain knowledge of that, it is only necessary to still all thoughts. 44 "q" but in sleep thought is stilled "a" true, perhaps, roughly speaking; but the perceiving functi

is circle should not be too small and cramp his movements; it should not be so large that he has long distances to traverse. once the circle is made and consecrated, the magician must not leave it, or even lean outside, lest he be destroyed by the hostile forces that are without. he chooses a circle rather than any other lineal figure for many reasons; e.g, 1. he affirms thereby his identity with the infinite. 2. he affirms the equal balance of his working; since all points on the circumference are equidistant from the centre. 3. he affirms the limitation implied by his devotion to the great work. he no longer wanders about aimlessly in the world. the centre of this circle is the centre of the tau of ten squares which is in the midst, as shown in the illustration. the tau and the circle to

will he feel that harmony, that totality. and though the happiness which he experiences may be criticised as only one scale of a balance in whose other scale is an equal misery, there are those who hold that misery consists only in the feeling of separation from the universe, and that consequently all may cancel out among the lesser feelings, leaving only that infinite bliss which is one phase of the infinite consciousness of that all. such speculations are somewhat beyond the scope of the present remarks. it is of no particular moment to observe that the elephant and flea can be no other than they are; but we do perceive that one is bigger than the other. that is the fact of practical importance. we do know that persons can be trained to do things which they could not do without training

cle- 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 upon a conical base. this cup (cresce

aying, they are many. then expect the direful judgments of ra hoor khuit. sic: error of capitalization, should be "if ye confound the space-marks> this shall regenerate the world, the little world my sister" these are the words of nuit, our lady of the stars, of whom binah is but the troubled reflection. thus, ultimately, as the wand is a binding and a limitation, so is the cup an expansion- into the infinite. and this is the danger of the cup; it must necessarily be open to all, and yet if anything is put into it which is out of proportion, unbalanced, or impure, it 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 cau

not interrupt the sound of this bell. let this be that which is written, liber vii, v, 31 "there is a solemnity of the silence. there is no more voice at all" as the magical book was the record of the past, so is the magick bell the prophecy of the future. the manifested shall repeat itself again and again, always a clear thin note, always a simplicity of music, yet ever less and less disturbing the infinite silence until the end. 112 chapter xv the lamen the breastplate of lamen of the magician is a very elaborate and important symbol. in the jewish system we read that the high priest was to wear a plate with twelve stones, for the twelve tribes of israel (with all their correspondences, and in this plate were kept the urim and thummin<
ALEISTER CROWLEY TAO TEH KING

the sea, with 24 no thought of an harbor. the profane have each one his definite course of action; i alone appear useless and uncomprehending, like a man from the border. yea, thus i differ from all other men: but my jewel is the all-mother((cf 'afloat in the aether, o my god, my god' liber vii. it is the 'aimless winging' which gives 'joy ineffable' to the self-supported absolute) 25 chapter xxi the infinite womb. 1. the sole source of energy is the tao. who may declare its nature? it is beyond sense, yet all form is hidden within it. it is beyond sense, yet all perceptibles are hidden within it. it is beyond sense, yet all perceptibles are hidden within it. it is beyond sense, yet all being is hidden within it. this being excites perception, and the word thereof. as it was in the beginni

ALEISTER CROWLEY THE HEART OF THE MASTER

ll things are joined into joy by the love of the master. the voice of the ibis. abrahadabra: all ways are alike, being endless, eternally coiling in curves of ineffable wonder; each star has its course, by the manifold musings that move in the mind of the master. the voice of the vulture. mu: unmated, immaculate, consecrate, virgin, all things are begotten of the breath of the master, and born of the infinite space wherein doth he give them their form- and abideth in silence. now all is as it were a passion of great peace; and in the stillness i lift up my soul like an offering and cry in mine heart: let me dwell at the feet of the master! but the silence swallows up those vain words; and they are smitten through with the fire of his blood, that transforms them to these "at his feet is onl

with the glow of his reality; he leaves no possible form inane or inert; in him do all partake the sacrament of birth to truth. liberty leaps in the heart of the master; for every man and every woman is a star. each follows, free and joyful, its own will; for every will alike has its essential function in the rhythm of the heart of the master. no star can stray from its self-chosen course: for in the infinite soul of space all ways are endless, all-embracing: perfect. love burns in the heart of the master: he, seeing only god in every thing, with the white flame of worship purges it of all its fancied imperfection. his boundless adoration kindles space itself, leaving no void that is not compassed by his passion. by virtue of his law he floods each thought with love, and marries it in turn

ompassed by his passion. by virtue of his law he floods each thought with love, and marries it in turn to every other thought; and of each bridal night the fruits are twin, the rapture of silence, and some new world unguessed of phantasy; of these behold one grim and one grotesque, this lyric and that lordly, the grievous and the gracious equal in his sight, for they know neither limit nor let in the infinite variety of their beauty, making new harmonies with every hour, beyond belief for joy. syrinx and pan now comes the sound as of the fall of snow-flakes and rosepetals: it is the twinkling of the feet of a young maiden dancing. and the music is the whisper of the wind among the pines upon the hill; and that is the breath of the pan-pipe in the mouth of the master. and, all in one, it is

ALEISTER CROWLEY THE LAW OF LIBERTY

of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead "every man and every woman is a star" we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven, who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us men and women "come forth, o children, under the stars, and take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy" later she explains the mystery of sorrow "for i am divided for love's sake, for the chance of union "this is the creation of the world, that the pa

rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me" and with these words "the manifestation of nuit is at an end" iii. in the next chapter of our book is given the word of hadit, who is the complement of nuit. he is eternal energy, the infinite motion of things, the central core of all being. the manifested universe comes from the marriage of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore everything that is, is a crystallization of divine the law of liberty get any book for free on: www.abika.com 4 ecstasy. hadit tells us of h

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ine is only to be understood by experience; this human ecstasy and that divine ecstasy interact. a similar doctrine is found in the bhagavad gita. the new comment note that space is omnipresent<illusion of duality. but when nuith says "i am infinite space and the infinite stars thereof (verse 22) there must be some other meaning. may i define it as "totality of the possibilities of giving form to being, and thus equivalent to "matter, which manifests "motion? this at least suits the verse under present discussion; for the feminine idea is to take delight in enabling the masculine idea to express itself by its means. there should be no difficulty for th

tudents to interpret. i am inclined, however, to believe that "the beast" and "the scarlet woman" do not denote persons, but are titles of office, that of hierophant and high priestess( vau and gimel, else it would be difficult to understand the next verse. the new comment the definition of "infinite space" offered in the comment on verse 13 is useful here. my work is in great part to insist upon the infinite possibilities of human development. man has too slavishly acquiesced in his limitations. science itself has shewn itself almost as intolerant as religion toward certain lines of research. indeed, every element of society has added its energy to the opposition which bars each pioneer with undiscriminating stupidity. darwin, pasteur, lister, and jenner met with the same ferocious coward

nd adorer ga, the earth. note that heaven is not a place where gods live; nuit is heaven, itself. and "heaven" is of course "a place wherein one may fulfil oneself, conformably to the definition of nuit as space previously offered. al i,22 "now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt" the old comment 22. a promise- not yet fulfilled. p.s. since (an v) fulfilled) a charge to destroy the faculty of discriminating between illusions. the new comment we have here a further conception of the cosmographical scheme

on circumstances, from my cook to my wife. al i,24 "i am nuit, and my word is six and fifty" the old comment 24. nu= 6+ 50= 56. the new comment one must observe the special significance of these numbers, not only conjoined, but separate. for 6, vau, is the bull; and 50, nun, the scorpion. but 6 is also the number of the sun, our star. the n of nu is therefore the dragon "infinite space- and v is "the infinite stars" thereof. the ith is the honorific termination representing her fulfilment of creative force "i" being the inmost force, and "th" its extension. the dragon in current symbolism refers to the north or hollow of heaven; thus to the womb of space, which is the container and breeder of all that exists. liber aleph should be consulted for further information as to the magical import

, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body" the old comment 26. the prophet demanding a sign of his mission, it is promised; a samadhi upon the infinite. this promise was later fulfilled- see "the temple of solomon the king, which proposes to deal with the matter in its due season (p.s. it did so, vide equinox i) the new comment in the mss, the last 5 words of this verse do not occur. the original reading is 'the unfragmentary non-atomic fact of my universality. this phrase was totally beyond the comprehension of the scribe, and he sa

ch a way that the picture seems at first sight to represent something outside himself. it must, in fact, repeat for itself the original magick of nuith and hadith which created it. as they made themselves visible piecemeal by fashioning particular souls, expressing the impersonal and absolute homogeneity by means of personal relative heterogeneity, so, not forgetting their true nature as forms of the infinite, whereby they are one with all, must the stars devise methods of studying themselves. they must make images of themselves, apparently external, and they must represent their highly complex qualities in a duality involving space and time. for each star is of necessity related to every other star, so that no influence is alien to its individuality; it must therefore observer its reactio

gnize that this single gesture which is held damnable, is the natural exercise of the most fatidical function of nature, the innocent indulgence of irresistible impulse. we glance back to the previous verse- we examine our charter. we are permitted to take our fill and will of love as we will, when, where and with whom we will, but there is nothing said about why we will. on the contrary, despite the infinite variety of lawful means, there is one end held lawful, and no more than one. the act has only one legitimate object; it must be performed unto nuit. further reflection reassures us to some extent, not directly, in the manner of the jurist, but indirectly, by calling our attention to the facts of nature which underlie the ethics of the question. nuit is that from which we have come, th

adjuration. al i,65 "the manifestation of nuit is at an end" the old comment 66. the end. the second chapter al ii,1 "nu! the hiding of hadit" the old comment 1. as had, the root of hadit, is the manifestation of nuit, so nu, the root of nuit, is the hiding of hadit. the new comment we see again set forth the complementary character of nuith and hadith. nu conceals had because he is everywhere in the infinite, and she manifests him for the same reason. see verse 3. every individual manifests the whole; and the whole conceals every individual. the soul interprets the universe; and the universe veils the soul. nature understands herself by becoming self-conscious in her units; and the consciousness loses its sense of separateness by dissolution in her. there has been much difficulty in the o

volution, to his most subtlest suggestion, to his most giant gesture. next, he must give himself utterly up to that form; he must annihilate himself absolutely in every act of love, labouring day and night to lose himself in lust for it, so that he leave no atom unconsumed in the furnace of their frenzy, as did of old his father that begat him. he must realize himself wholly in the integration of the infinite pantheon of images; for if he fail to formulate one facet of himself, by lack thereof will he know himself falsely. there is of course no ultimate difference between the artist as here delineated and him who follows the "way of the tao, though the latter finds perfection in his existing relation with his environment, and the former creates a private perfection of a peculiar and second

aratus is inherently incapable of discovering the truth about anything, even in part. let me illustrate. i see a drop of water. distrusting my eyes, i put it under the microscope. still in doubt, i photograph and enlarge the slide. i compare my results with those of others. i check them by cultivating the germs in the water, and injecting them into paupers. but i have learnt nothing at all about 'the infinite and unknown' merely producing all sorts of different impressions according to the conditions in which one observes it! more yet, all the instruments used have been tested and declared "true" on the evidence of those very eyes distrust of which drove me to the research. modern science has at last grown out of the very-young-man cocksureness of the 19th century. it is now admitted that

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ngth and skill unite to bring forth ecstasy, and beauty answer beauty. the people: so mote it be. death the deacon: term of all that liveth, whose name is inscrutable, be favourable unto us in thine hour. the people: so mote it be. the end the deacon: unto them from whose eyes the veil of life hath fallen may there be granted the accomplishment of their true wills; whether they will absorption in the infinite, or to be united with their chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labour and heroism of incarnation on this planet or another, or in any star, or aught else, unto them may there be granted the accomplishment of their wills; yea, the accomplishment of their wills 'a(c)umgn 'a(c)umgn 'a(c)umgn. the people: so mote it be. all sit. the deaco

ALEISTER CROWLEY THE QABALAH

he primal dualism of infinity; the infinitely small and the infinitely great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. a is the egg of matter; w is, the bull, or energy-motion; and r is the sun, or organised and moving system of orbs. the three letters of rwa thus repeat the three ideas. the nature of rwa is this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be notic

xample, we find it in the attribution of \yhla to the pentagram which gives p [see a note on genesis, equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. 34 concealed yods on the other hand are another matter entirely t.s. 35 [lat, a coward created the soul of the earth] 36 [heb, possibly intended for: the son, the spirit, the father, the grave: ihvh [is] the law] 37 [grk, jesus christ, son of god, saviour] 38 [grk, approx. the favour of isis [is] the treasure of the sons of wisdom] liber lviii 23 yes: but why sh

s did i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters. thus humbling myself did i abash both the holy yogi and my venerable frater i.a. but alas! tetragrammaton! alas! adonai! the hour of my silence is past. may the hour of my silence return! amen) liber lviii 26 part i the universe as it is section i 0. the negative the infinite the circle, or the point. 1. the unity the positive the finite the line, derived from 0 by extension. the divine being. 2. the dyad the superficies, derived from 1 by reflection 11, or by revolution of the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quarternary, the solid existing

s a synthesis of the powers of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v. supra equinox, no. iii.47 i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.1248 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finity, and the latter the supreme rolling-up of finity into infinity, the 120 can symbolise at the best a sort of intermediate condition of stability.49 for how can one proceed from the 2 to the 0? 120 is also u, a very important name of god.50 124. du, eden. 131. lams, satan so-called, but really only samael, the accuser of the brethren, unpopular with the rabbis becaus

not god. i wish to become god. this is the hindus conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. 61 the reference appears to be to a passage in the 5th thyr. 62 ps. xiv, 1. note that by gematria ya \yhla= 147= hwhy+ ynda+ hyha+ alga, the four divine names of the lesser ritual of the pentagram t.s. 63 the title of a high degree in cer

my standard of truth, the test-numbers which i applied to the discernment of the messenger from the sanctuary. that such truths may seem trivial i am well aware; let it be remembered that the discovery of such an identity may represent a year s toil. but this is the final test; repeat my researches, obtain your own holy numbers; then, and not before, will you fully understand their validity, and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the

ALEISTER CROWLEY THE SWORD OF SONG

o without, but for the most essential and continuous acts of life? why should an infinite ego fill a non-existent body with imaginary food cooked in thought only over an illusionary fire by a cook who is not there? why should infinite power use such finite means, and very often fail even then? what is the sum total of the vedantist position? i am an illusion, externally. in reality, the true i am the infinite, and if the illusionary i could only realise who i really am, how very happy we should all be! and here we have karma, rebirth, all the mighty laws of nature operating nowhere in nothing! there is no room for worship or for morality in the advaitist system. all the specious pleas of the bhagavad-gita, and the ethical works of western advaitist philosophers, are more or less consciousl

gue of this process is to procure for yourself the realisation of the nothingness of yourself by keeping the fourth dimension ever present to your mind) the illusory nature of this idea of an infinite atman is well shown by the very proof which that most distinguished vedantist, the late swami vivekananda (no connection with the firm of a similar name1 across the street, gives of the existence of the infinite. think of a circle! says he. you will in a moment become conscious of an infinite circle around your original small one. the fallacy is obvious. the big circle is not infinite at all, but is itself limited by the little one. but to take away the little circle, that is the method of the esoteric christian or the mystic. but the process is never perfect, because however small the little

ist arahat? this, consistently with 1 the swami vive ananda, madame horos, for whose history consult the criminal law reports. an essay in ontology 81 my former attitude, i feel constrained to deny. the consciousness of the absolutewala1 is really extended infinitely rather than diminished infinitely, as he will himself assure you. true, hegel says: pure being is pure nothing! and it is true that the infinite heat and cold, joy and sorrow, light and darkness, and all the other pairs of opposites,2 cancel one another out: yet i feel rather afraid of this absolute! maybe its joy and sorrow are represented in phases, just as 00 and finity are phases of an iden-tical expression, and i have an even chance only of being on the right side of the fence! the buddhist leaves no chances of this kind;

ALEISTER CROWLEY EQ I 1

lidom. 39 surely as he waves his rod in a circle on the sod springs the emerald chaste and clean from the duller paler green. surely in the circle millions of immaculate pavilions flash upon the trembling turf like the sea-stars in the surf- millions of bejewelled tents for the warrior sacraments. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubic stone with the devil set thereon; hath a lamb's virginal throat; hath the body of a stoat; hath the buttocks of a goat; hath the sanguine face and rod of a goddess and a god! spell by spell and pace by pace! mystic flashes swing and trace velvet soft the sigils stepped by the silver-starred adept. back and front, and to and fro, soul and body sway and fl

"to-day your choice- to-morrow your fate" answered the young poet. and the conversation drifted to lighter subjects. but as she left she managed to scratch his hand with a brooch, and this tiny blood-stain on the pin she bore back in triumph to her master; he would work a strange working therewith* swanoff closed his books and went to bed. the streets were deadly silent; he turned his thoughts to the infinite silence of the divine presence, and fell into a peaceful sleep. no dreams disturbed him; later than usual he awoke. how strange! the healthy flush of his cheek had faded: the hands were white and thin and wrinkled: he was so weak 102 that he could hardly stagger to the bath. breakfast refreshed him somewhat; but more than this the expectation of a visit from his master. the master cam

tations of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that malkuth is absurd. when we turn our artillery against tiphereth, that too crumbles; but kether frowns above us. attack kether, and it falls; but the yetziratic malkuth is 127 still there. until we reach kether of atziluth and the infinite light, and space, and nothing. so then we retire up the path, fighting rear-guard actions; at every moment a soldier is slain by a hunchback; but as we retire there is always a soldier just by us. until the end. the end? buddha thought the supply of hunchbacks infinite; but why should not the soldiers themselves be infinite in number? however that may be, here is the point; it takes a

ALEISTER CROWLEY EQ I 5

uces a finite positive idea which happens (see hb:taw hb:yod hb:shin hb:aleph hb:resh hb:bet, in "the sword of song" for a more careful study, though i must not be understood to indorse every word in our poet-philosopher's thesis) to be light, hb:resh hb:vau hb:aleph. this word hb:resh hb:vau hb:aleph is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. hb:aleph is the egg of matter; hb:yod is taurus, the bull, or energy-motion; and hb:resh is the sun, or organised and moving system of orbs. the three letters of hb:resh hb:vau hb:aleph thus repeat the three ideas. the nature of hb:resh hb:vau hb:aleph is thus analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have

for example, we find it in the attribution of alhim to the pentagram which gives pi [see equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with hb:lamed, libra, the letter of equilibrium, and obtain an approximation to pi 3.1415 (good enough for the benighted hebrews, as if thereby the finite square of creation was assimilated to the infinite circle of he creator. yes: but why should not berashith 2, 2, 1, 3, 1, 4, give, say "e? the only answer is, that if you screw it round long enough, it perhaps will! 92 the rational table of tzirup should, we agree with fra. p, be left to the rationalist press association, and we may present the irregular table of commutations to irregular masons. 4. to the less important methods we ma

for six years did i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters" thus humbling myself did i abash both the holy yogi and my venerable frater i. a. but alas! tegragrammaton! alas! adonai! the hour of my silence is past. may the hour of my silence return! amen) part i the universe as it is section i 0. the negative- the infinite- the circle, or the point. 1. the unity- the positive- the finite- the line, derived from 0 by extension. the divine being. 2. the dyad- the superficies, derived from 1 by reflection 1/1, or by revolution of the line around its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quaternary, the solid ex

thus a synthesis of the power of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v "supra" equinox, no. iii. i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.12 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finity, and the latter the supreme rolling-up of fi9nity into infinity, the 120 can symbolise at the best a sort of intermediate condition of stability. for how can one proceed from the 2 to the 0? 120 is also on, a very important name of god. 124. odn, eden. 131. smal, satan so-called, but really only samael, the accuser of the 120 brethren. unpopular with the rabbis bec

god. i wish to become god. this is the hindu conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 110 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth, the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu "thou art that (see previous chapter "the yogi; for the qabalist "malkuth is in kether, and kether is in malkuth" or "that which is below is like that which is abov

key to my standard of truth, the test-numbrs which i applied to the discernment of the messenger from the sanctuary. that such truths may seem trivial i am well aware; let it be remembered that the discovery of an identity may represent a year's toil. but this is the final test; repeat my researches, obtain your own holy numbers; then, and not before, will you gully understand their validity, and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the

ance flowed one worshipper. but after a little through me. the consciousness again while the worshipper itself has died and was reborn as the divine, dissolved, and from henceforth and always without shock or stress. for ever it has the consciousness of being entered into the silence, let me god only" abide in silence "john st john" 1909 "o petty purities and pale, these visions i have spoken of! the infinite lord of light and love breaks on the soul like dawn. in that fire the soul burns up. 141 one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality "aha" 1909 "lie open, a chameleon cup, and let him suck thine honey up" ib. dozens and scores of other parallel passages could be adduced; but i have sat up half the night already. it follows that "either" mr w

ssion, hot-veined in the heart of the day! aha! for the rapture that dazes! wine-drained as the breast of a nun droops the throat that my savage soul raises, thirsting yet for the life that is done! sharp as rocks where strong billows have thundered, calm as seas where strange tempests have run, strong as death; were the derelicts sundered feed the soul without hope, which is one. in the vault of the infinite spaces, by the moon of a mirrorless sea, i lie, while eternity races- dream-bound in the visions of me. see poppied lips pale in the star-light, the lustiest swoon at my breath, till the were-wolves howl- ho 'tis the far light- even so- i caress- it is death! ethel archer. 143 the big stick a dreamer's tales. by lord dunsany. lord dunsany's prose is like baudelaire's. i can only criti

ALEISTER CROWLEY EQ I 5

they. close up the worlds like unto a weary house; close up the book of the recorder, and let the veil swallow up the shrine, for i am arisen, o my fair one, and there is no more need of all these things. if once i put thee apart from me, it was the joy of play. is not the ebb and flowing of the tide a music of the sea? come, let us mount unto nuit our mother and be lost! let being be emptied in the infinite abyss! for by me only shalt thou mount; thou hast none other wings than mine. all this while the rose has been shooting out blue flames, coruscating like snakes through the whole aire. and the snakes have taken shapes of sentences. one of them is "sub umbra alarum tuarum adonai quies et felicitas" and another "summum bonum, vera sapientia, magnanima vita, sub noctis nocte sunt" and an

lgalim is the first appearance of evil) and now an angel appears, like as he were carven in black diamonds. and he cries: woe unto the second, whom all nations of men call the first. woe unto the first, whom all grades of adepts call the first. woe unto me, for i, even as they, have worshipped him. but she is whose paps are the galaxies, and he that never shall be known, in them is no motion. for the infinite without filleth all and moveth not, and the infinite within goeth indeed; but it is no odds, else were the space-marks confounded. and now the angel is but a shining speck of blackness in the midst of a tremendous sphere of liquid and vibrating light, at first gold, then becoming green, and lastly pure blue. and i see that the green of libra is made up of the yellow of air and the blu

s may take their pleasure) o ye heavens, arise; the lower heavens beneath you, let them serve you (this is a command for the whole of things to join in universal rapture) govern those that govern; cast down such as fall; bring forth those that increase; and destroy the rotten (this means that everything shall take its own pleasure in its own way) no place let it remain in one number("no place" is the infinite ain "let remain in one number; that is, let it be concentrated in kether) add and diminish until the stars be numbered (it is a mystery of the logos being formulated by the qabalah, because the stars, are all letters of the holy alphabet, as it was said in a former aethyr) arise! move! and appear! before the covenant of his mouth which he hath shewn unto us in his justice("the covenan

ALEISTER CROWLEY EQUINOX EQ I 1 2

ave him free for the fight. it may have been a snare may the lord adonai keep him in the path. adonai! adonai!(p.s. add that the "ultra-violet" or "astral" light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh. 11.14- o. m. then passed from vision unto vision of unexampled 11.34. splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more which ten scribes could hardly catalogue in a century. 109 the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wo

he studio, through the garden of the luxembourg to my favourite fountain. it is useless to attempt to write of the dew and the flowers in the clear october sunlight. yet the light which i behold is still more than sunlight. my eyes too are quite weak from the vision; i cannot bear the brilliance of things. the clock of the senate strikes; and my ears are ravished with its mysterious melody. it is the infinite interior movement of things, secured by the co-extension 135 of their sum with the all, that transcends the deadly opposites; change which implies decay, stability which spells monotony. i understand all the psalms of benediction; there is spontaneous praise, a fountain in my heart. the authors of the psalms must have known something of this illumination when they wrote them. 9.30. it

ALEISTER CROWLEY EQUINOX EQ I 2 2

unto the ruach. thus, therefore, osiris speaketh in the character of the higher soul, the symbolic form of which is now standing between the pillars before him. the second circumambulation then takes place in the path of darkness, the symbolic 255 light of occult science leading the way. this light of the kerux is to show that the higher soul is not the only divine light, but rather a spark from the infinite flame. after the kerux comes the hegemon, the translator of the higher self, leading the candidate, then the stolistes and dadouchos. once they pass round the temple in solemn procession: it is the foundation in darkness of the binah angle of the whole triangle of the ineffable light. the hierophant knocks once as then pass him, and the hiereus does likewise, as the affirmations of me

but a certain symbol and that balanced with its correlatives, then sendeth he, as before said, a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation or m. m. of the u.40 which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmus shining forth into the infinite abyss of the heavens; thence can he follow the ray of 321 reflection therefrom, and while "concentrating his united "consciousness" at that point of his sphere of sensation, can receive the "direct reflection" of the ray from the macrocosmus. but if instead of concentrating at that actual point of the sphere of sensation, and thus receiving the "direct ray" as then reflected into his

ALEISTER CROWLEY EQUINOX EQ I 2

rrible than death, a despair and disgust which only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is darkest before the dawn. meditation therefore annoyed me, as tightening and constricting the soul. i began to ask myself if the "dryness" was an essential part of the process. if by some means i could shake its catafalque of mind, might not the infinite divine spirit leap unfettered to the light? who shall roll away the stone? let it not be imagined that i devised these thoughts from pure sloth or weariness. but with the mystical means then at my disposal, i required a period of days or of weeks to obtain any result, such as samadhi in one of its greater or lesser forms; and in england the difficulties were hardly to be overcome. i f

rough which mrs. besant fought with hardly a friend or a helper; must it be so for all of us? yes, for we are all too blind to know our friends, our wardens, the stones in the great wall of arhans that guards humanity. we have been with james thomson and watched the dreadful seeker go his unending round to the death-places of love and faith and hope; we have passed out of the doomed triangle into the infinite circle of emerald that girdles the universe, the circle wherein stands he, the master whose name is octinomos. a.c. 90 the garden of janus by aleister crowley the garden of janus i the cloud my bed is tinged with blood and foam. the vault yet blazes with the sun writhing above the west, brave hippodrome whose gladiators shock and shun as the blue night devours them, crested comb of sl

a circumscribed equilateral triangle with solid rays extending to nearly the center. in the original, the triangle and circle are composed of solid lines. the form given here is an approximation. one son eternal. 3/ 4. one father eternal.1- 2.one mother eternal. fig. ii- the trinity in manifestation. in both of these symbols the all-including circle represents the underlying idea of the number 0: the infinite: parabrahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation- 4. in the worlds- assiah: in the taro, the princess- the throne of

e gate of the universe; and by qabalah of nine chambers it is hb:dalet, the gateway of initiation. hence "at the threshold of the universe" 180 so the whole word reads: hb:bet this is the magical history hb:resh of the dawning of the light. hb:aleph begun are the whirling motions; hb:shin formulated is the primal fire; hb:yod proclaimed is the reign of the gods of light hb:taw at the threshold of the infinite worlds! now compare this with the particular exordium (g. d. mss. z3 .at the ending of the night :at the limits of the light hb:bet :thoth stood before the unborn ones of time .then was formulated the universe .then came forth the gods thereof, hb:resh .the aeons of the bornless beyond. hb:aleph<caduceus("see" p. 269) the air symbol vibrating betwe

the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0 degree= 0 square- p> then was the voice vibrated. hb:shin<spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth> then was the name declared .at the threshold of entrance, hb:taw .betwixt the universe and the infinite .in the sign of the enterer: stood thoth hb:yod .as before him the aeons were proclaimed. the positions of the last two letters of the word have been relatively changed, so as to render the meaning more harmoniously. 181 we will now proceed to the first word of the text as thus decapitated, taking b'rasheth as the title rather than as the first word. this latter stands bet-resh-aleph

e" with supreme force she cried out upon the god; she tore at her beautiful flesh with her fingers; she writhed upon the fur; words of dreadful passion bubbled at her lips; her mouth was like a raging sea of blasphemy; she moaned and struggled, torn by some internal force even as a woman in childbirth; she sank back into black silence, exhausted, numb. but now the words came back like echoes from the infinite- i love thee! i worship thee! the lights went out; the black god gathered himself together; his mighty form outran the limits of space. he gathered himself in force and fire; he concentrated himself; as a black cloud he wrapped her round- body and soul. he ate her up with his first kiss; his arms crushed her into his mouth as a boy might crush some golden grape; the majesty of his pas

n from the pale empyrean down in the dusk with the dead galilean- fill me the cup of the poppy circean! ii hardly a glimmer to chasten the gloom. hardly a murmur of time at his loom. nothing of sense by the poppy-perfume. 191 boy, as you love me, i charge you to fold pipe over pipe into gardens of gold such as a god may be glad to behold. seated on high in the aeons of doom, sucked as a seed into the infinite womb, sealed is my soul in the sheath of its tomb. boy, as you love me, i charge you to mould pipe after pipe, till the heavens are rolled back and are lost as a tale that is told! iii silence and darkness are weaving a web broidered with nothing at uttermost ebb- cover, oh cover the shaming of seb! fling the wide veil, o nuit, on the shame- shame from the knowledge and unto the name

tement is false. ii. let the student than contradict every proposition that presents itself to him. 197 iii. rational ideas being thus expelled from the mind, there is room for the apprehension of spiritual truth. it should be remarked that this does not destroy the validity of reasonings on their own plane. iii. the spiritual sensorium i. man being a finite being, he is incapable of apprehending the infinite. nor does his communion with infinite being (true or false) alter this fact. ii. let then the student contradict every vision and refuse to enjoy it; first, because there is certainly another vision possible of precisely contradictory nature; secondly, because though he is god, he is also a man upon an insignificant planet. being thus equilibrated laterally and vertically, it may be t

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rs of the order of the golden dawn were scarcely worthy of his contempt; yet in spite of the folly of the disciples he remained loyal to their master d.d.c.f. he could not yet know that the chief is as his disciples, though raised to a higher power. for like attracts like. secondly, these practical workings taught him, more certainly than years of study and reading, that there was but one goal to the infinite number of paths seen by the beginner, and that the ultimate result of the hb:shin of hb:shin operation, the highest of the ceremonial operations of the golden dawn, was similar to that of "rising on the planes" having made this important discovery he abandoned his intended experiments in ceremonial divination and alchemy, and towards the close of 1899 retired to the lonely house that

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ive of as a cosmos and not a chaos "our apparent failures are necessary lessons. we often learn more by failure than by success. the only real failure is to cease to endeavour "could we but realise this truth in our life and consciousness, it would be to us the end of all doubt and of all strife, for it would be the realisation of our own inherent and inalienable divine nature, the realisation of the infinite self, the attainment of which is the end and goal of our evolution" drop the conditional tense, mr. kingsland. say no longer "if i could" 285 but "i will" and then write for the nations yet another book, not one based on "belief" but on "knowledge" a book of realisation, a book of truth "then will the health of the daughter of my people recover; and "in thy market will be sold the whe

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

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e between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is

ithin its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will's command, to know that view beyond the veil. o petty purities and pale, these visions i have spoken of! 25 the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite s

ke the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aeon. alas for me! 46 i faint. thy mystic majesty absorbs this spark. olympas. all hail! all hail! white splendour through the viewless veil! i am drawn with thee to rapture. olympas. stay! i bear a message. heaven hath sent the knowledge of a new sweet way into the secret element. olympas. master, while yet the glory clings declare this mystery magical! mars

invoke the queen of space; and subtly she shall bend from her infinity like a lambent flame of blue, touching us, and piercing through all the sense-webs that we are as the aethyr penetrates a star! her hands caressing the black earth, 52 her sweet lithe body arched for love, her feet a zephyr to the flowers, she calls my name_ she gives the sign that she is mine, supremely mine, and clinging to the infinite girth my soul gets perfect joy thereof beyond the abysses and the hours; so that_ i kiss her lovely brows; she bathes my body in perfume of sweat. o thou my secret spouse, continuous one of heaven! illume my soul with this arcane delight, volumptuous daughter of the night! eat me up wholly with the glance of thy luxurious brilliance! olympas. the desert calls. marsyas. then let us go!

the grossest liquors, in the subtlest perfumes, in every climate and in every age, the means of fleeing, were it but for some hours only, his habitaculum of mire, and, as the author of "lazare" says "to carry paradise at the first assault" alas! the vices of man, full of horror as one must suppose them, contain the proof, even though it were nothing but their infinite expansion, of his hunger for the infinite; only, it is a taste which often loses its way. one might take a proverbial metaphor "all roads lead to rome" and apply it to the moral world: all roads lead to reward or punishment; two forms of eternity. the mind of man is glutted with passion: he has, if i may use another familiar phrase, passion to burn. but this unhappy soul, whose natural depravity is equal to its sudden aptitud

9 he; and that the spirit of evil, though one give him but a hair, will not delay to carry off the whole head. this visible lord of visible nature_ i speak of man_ has, then, wished to create paradise by chemistry, by fermented drinks; like a maniac who should replace solid furniture and real gardens by decorations painted on canvas and mounted on frames. it is in this degradation of the sense of the infinite that lies, according to me, the reason of all guilty excesses; from the solitary and concentrated drunkenness of the man of letters, who, obliged to seek in opium and anodyne for a physical suffering, and having thus discovered a well of morbid pleasure, has made of it, little by little, his sole diet, and as it were the sum of his spiritual life; down to the most disgusting sot of th

f frozen shadows, and when, the interior phantasmagoria being dissipated, i came to myself, i experienced a greater degree of weariness than prolonged and difficult work has ever caused me" it is, in fact, at this period of the intoxication that is manifested a new delicacy, a superior sharpness in each of the senses: smell, sight, hearing, touch join equally in this onward march; the eyes behold the infinite; the ear perceives almost inaudible sounds in the midst of the most tremendous tumult. it is then that the hallucinations begin; external objects take on wholly and successively most strange appearances; they are deformed and transformed. then_ the ambiguities, the misunderstandings, and the transpositions of ideas! sounds cloak themselves with colour; colours blossom 81 into music. t

al states the human mind, to imitate the course of the stars, is obliged to follow a curve which loops it back to its point of departure, when the circle must ultimately close. at the beginning i spoke of this marvellous state into which the spirit of man sometimes finds itself thrown as if by a special favour. i have said that, ceaselessly aspiring to rekindle his hopes and raise himself towards the infinite, he showed (in every country and in every time) a frenzied appetite for every substance, even those which are dangerous, which, by exalting his personality, are able to bring in an instant before his eyes this bargain paradise, object of all his desires; and at last that this daring spirit, driving without knowing it his chariot through the gates of hell, by this very fact bore witnes

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o endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal u

at moment the authors never look back. but the great white spirit was destined to have his day of repose disturbed. he had just got to the real masterpiece of literature "and adam knew hevah his woman" which contains all that ever has been said or ever can be said upon the sex-problem in its 202 one simple, sane, clean truth, when glancing up, he saw that after all he had overlooked something. in the infinite universe which he had constructed there was a tiny crack. a tiny, tiny crack. barely an inch of it. well, the matter was easily remedied. as it chanced, there was a dainty little spirit (with gossamer wings like a web of steel, and scarlet tissue of silk for his robes) flitting about, brandishing his tiny sword and spear in a thoroughly warlike manner "shun" said the great white spiri

he said to himself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohim gibor was space itself; the two halves of his brain were the yea and nay of the universe; his breath was the breath of very life; his being was the mahalingam of the first, beyond life and death the generator from nothingness. his armour was the primal water of chaos. the infinite moon-like curve of his body; the flashing swiftness of his word, that was the word that formulated that which was beyond chaos and cosmos; the might of him, greater than that of the elephant and of the lion and of the tortoise and of the bull fabled in indian legend as the supports of the four letters of the name; the glory of him, that was even as that of the sun which is before all

the word that formulated that which was beyond chaos and cosmos; the might of him, greater than that of the elephant and of the lion and of the tortoise and of the bull fabled in indian legend as the supports of the four letters of the name; the glory of him, that was even as that of the sun which is before all and beyond all suns, of which the stars are little sparks struck off as he battled in the infinite against the infinite- all these points the great white spirit noted and appreciated. this is certainly the person, thought he, to do my business for me. but alas! for five, and for twenty-five, and for sixty-five, 206 and for three hundred and twenty-five myriads of myriads of myriads of kotis of crores of lakhs of asankhayas of mahakalpas did he work with his divine power- and yet th

n't have to ask what it means. euphemia. stop teasing, darling! carr. i'm not teething! that's what i complain of; you always treat me as a baby! euphemia. come to him mummy, then! carr. you're not my mummy! that's what i complain of; you always treat me as a cheops, ever since that night on the great pyramid! euphemia["hides her head in his bosom] oh shame, shame! carr. not a bit of it! think of the infinite clearness of the night "the magical green of the sunset, the magical blue of the nile" the rising of the great globed moon- the stars starting from their fastnesses like sentries on the alarm- the isolation of our stance upon the summit- the faery distance of cairo and its spear-sharp minarets- and we- and we- euphemia. oh me! oh me! carr. shall i remind you- 221 euphemia. must "i" re

ed, and i was left alone with the blessed one. neither of us spoke for about ten minutes, then at length, after a go or two at his snuff-box, he gave a loud grunt, to which i replied in a solemn voice "o mahatma, what is truth "no truth! all illusion" he answered "i am that master, you become my disciple; i show you all things; i lead you to the ultimate reality. the supreme stage of the highest. the infinite ultimatum. the unlimited omniscience of eternal wisdom- all this i give you if you have faith in me" as faith is exceedingly cheap in this country, i offered him unlimited oceans of it; and at this he seemed very please, and laughed "ha! ha! you make good tiger cub. you tear sheep up. all is illusion" then after a pause "de vouman" pointing to the door "is no good" and the, without fu

he primo-genial fermentation of 'fee-no-me-non' in this typo-cosmy apparent to the sense which you call 'de vurld" with this, and promises of oceans of blissful reality from the highest eternality of ultimate ecstasy, he bade me sit in a chair and blow alternately through my nostrils; and, if i had faith, so he assured me, i should in six months' time arrive at the supreme stage of the highest in the infinite ultimatum, and should burst as a chance illusively fermented bubble in the purest atmosphere of the highest reality. the next occasion on which i saw the mahatma was at a business meeting of his disciples held at 60, south audley street. his holiness called them tiger-cubs, nevertheless seldom have i seen such a pen full of sheep. a man from ilfracombe proposed this, and a man from li

look for eagle-flights; we thought of him as a wild goose sweeping from tibet upon the poppy-fields of yunnan. but the prose of a poet reveals the man in him, as his poetry reveals the god; and francis thompson the man is a pitiful thing enough. it is the wounded earthworm cursing the harrow; the snipe blaspheming the lark. shelley was a fine, pure, healthy man whose soul was habitually one with the infinite universe; thompson was a wretch whose body was poisoned by drugs, whose mind by superstition. francis thompson was so much in love with his miserable self that he could not bear the thought of its extinction; shelley was glad to die if thereby one rose could bloom the redder. this essay is disgusting; we were all trying to forget francis thompson, to remember his songs; and here we ha

and he went on with his narrative, moving his arms to the rhythm of his voice, and with his fingers kneading unseen shapes in the air. ii "the boy comes in later. i want you to realize how beautiful was the little girl. like a thick thread of scarlet were her lips, comely was her countenance, most pleasing to the sight was her earthly body, a temptation to the angels her soul. her eyes expressed the infinite sweetness, the love merciful; the pure innocence of the eternal equi-balanced. they were like crystalline drops of dew falling on a perfect rock of carrara marble; eyes that looked upon you and created you holy; eyes clearer than the clearest rivulet, more beautiful than the most royal amethyst; eyes that illuminated the darkest corner of hell; eyes that set the fashion to the stars o

d we come, a delicate interlude, to campo santo that, this night of june, heals for awhile the immitigable feud? adela! your breath ruffles my soul in the gondola! 314 through maze on maze of silent waterways, guarded by lightless sentinel palaces, we glide; the soft plash of the oar, that sways our life, like love does, laps- no softer seas swoon in the bosom of pacific bays! we are in tune with the infinite ecstasies, adela! sway with me, sway with me in the gondola! they hold us in, these tangled sepulchres that guard such ghostly life. they tower above our passage like the cliffs of death. there stirs no angel from the pinnacles thereof. all broods, all breeds. but immanent as hers that reigns is this most silent crown of love, adela that broods on me, and is i, in the gondola. they tw

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ient flame, spring-sweet, and swifter than the sun" sir palamede the saracen spurs to the shrine, afire to win the end; and all the urgent men throng with him eloquently in. sir palamede his vizor drops; he lays his loyal lance in rest; he drives the rowels home- he stops! faugh! but a black-mouthed money-chest! 63 he turns- the friendly folk are gone, gone with his sumpter-mules and train beyond the infinite horizon of all he hopes to see again! his brain befooled, his pocket picked- how the beast cachinnated then, far from that doleful derelict sir palamede the saracen! 64 xxiv "one thing at least (quoth palamede "beyond dispute my soul can see: this questing beast that mocks my need dwelleth in deep obscurity" so delveth he a darksome hole within the bowels of etna dense, closing the ha

will so, though doomisday devour the age. weeping, and beating on his breast, gnashing his teeth, he still confessed the might of the dread oath that bound him: he would not yet give up the quest "nay! while i am" quoth he "though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not win, is't worth man's work to enter in! the infinite with mighty passion hath caught my spirit in a gin. come! since i may not imitate the beast, at least i work and wait. we shall discover soon or late which is the master- i or fate" 85 xxxiii sir palamede the saracen hath passed unto the tideless sea, that the keen whisper of the wind may bring him that which never men knew- on the quest, the quest, rides he! so long to seek, so far t

eir presence serves to remind the possessor of the constant quest and to stimulate to more persistent effort. essay of prentice mulford "crown 8vo. crimson cloth extra "3"s" 6"d. net per volume" the gift of the spirit. a selection from the essays of prentice mulford. reprinted from the "white cross library" with an introduction by arthur edward waite. third edition. contents_ god in the trees; or the infinite mind in nature. the god in yourself. the doctor within. mental medicine. faith; or, being led of the spirit. the material mind "v" the spiritual mind. what are spiritual gifts? healthy and unhealthy spirit communion. spells; or, the law of change. immortality in the flesh. regeneration; or, being born again. the process of re-embodiment. re-embodiment universal in nature. the mystery

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is bad dream seems to be caused by a separateness of subject and object which means sorrow; when sleep vanishes this separateness vanishes with it, things assume their correct proportion and may be equated to a state of bliss or non-sorrow. thus we find that nirvana and nibb na are the same216 in 134 fact as in 213 "ibid, iii, 5, 6. 214 "ibid, iii, 4, 4. 215 compare "m nd kya upanishad" 1, 16. in the infinite illusion of the universe the soul sleeps; when it awakes then there wakes in it the eternal, free from time and sleep and dreams. 216 most buddhists will raise a terrific howl when they read this; but, in spite of their statement that the hindu nirvana, the absorption into brahman, corresponds not with their nibb na, but with their fourth ar pa-vimokha, we nevertheless maintain, that

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. gemini "plays accordingly<mercury. at the ending of the light, at the limits of the night, stood mercury 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 entrance, between the universe and the infinite, in the sign of the enterer stood mercury, as before him the aeons were proclaimed. in symbols did he record them; in breath did he vibrate them; for between the light and the darkness did he stand. 99 ii "the temple in darkness" mercury. o light in light! o flashing wings of fire! the swiftest of the moments of the sea is unto thee even as some slow-foot eternity with limbs that drag

icy glimmer shows dimmer, dimmer the awful vaults we traverse. were the sun himself the one glory of space, he would but illustrate the night of fate. are not the hosts of heaven in vain arrayed? their light dismayed 105 before the vast blind spaces of the sky? o galaxy of thousands upon thousands closely curled, your golden world incalculably small, its closest cluster mere milky lustre staining the infinite darkness! base and blind our minion mind seeks a great light, a light sufficient, light insufferably bright, hence hidden for an hour: imagining this vast vain thing, we call it god, and father. empty hand and prayer unplanned stretched fatuous to the void. ah! men my friends what fury sends this folly to intoxicate your hearts? dread air disparts your vital ways from these unsavoury

- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and the lightning, the king of the spirits of fire; 120 by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us th

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shall be no more. 25 7. now therefore that thou mayest achieve this ritual of the holy graal, do thou divest thyself of all thy goods. 8. thou hast wealth; give it unto them that have need thereof, yet no desire toward it. 9. thou hast health; slay thyself in the fervour of thine abandonment unto our lady. let thy flesh hang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the infinite, with thy passion for the unknown, for her that is beyond knowledge the accursed one. 10. thou hast love; tear thy mother from thine heart, and spit in the face of thy father. let thy foot trample the belly of thy wife, and let the babe at her breast be the prey of dogs and vultures. 11. for if thou dost not this with thy will, then shall we do this despite thy will. so that thou atta

ogether in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these

within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazaar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of

ne! 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 maddening blood, but complacent chewing of the cud. i dared not whisper the sudden fear of my heart in your miracle of an ear, jeanne! i tightened my lips, and my hand on yours; so that you might think i loved you more. but now in the midni

here lay the placid cows- that had nothing to say, jeanne! no flame of words from maddening blood, but complacent chewing of the cud. i dared not whisper the sudden fear of my heart in your miracle of an ear, jeanne! i tightened my lips, and my hand on yours; so that you might think i loved you more. but now in the midnight the thought endures, and the love- ah what is the dream we adore? suppose the infinite peace of the heart, jeanne! the crest and crown of labour and art, of the mystic quest, of the toil of the saint, the mount on whose slopes the strongest faint, jeanne! suppose that peace of god, that house of delight of the bridegroom and the spouse, were only the calm of the chewing cows, jeanne! suppose that in all the worlds inane there were one thing only vexed and vain, turbulen

dew: i sprinkle dew on you for kisses. i kneel down and hold the grass of the black earth to my bosom; i crush the earth to my lips as if it were a grape. and the wine of demeter flushes my cheeks; they burn with joy of youth. why should i greet the world? because my heart is bursting with love for the world. love, say i? why not lust? is not lust strength, and merriment, and the famine that only the infinite can stay? and why do i call myself the child of miracle? because i have entered a second time into my mother's womb and am born. because to the knowledge of manhood has come the passion, even the folly, of adolescence; with all its pride and purity. it is for this that you see me lying upon the thick wet grass, unquenchable; or rejoicing in the fat black loam. now the manner of the mi

i suppose? most women in paris seem to be" 146 "sir "yes or no? well, silence gives consent- no! she wasn't! you lie! she never gave herself but once- go and look at the mark on her throat" rolles reeled back, stunned by the bludgeon truth "i am no fool "not by a long chalk! keep your end up, and you'll be a magus in this life yet, though. in the meantime- oh, be a devil" the younger man divined the infinite love and wisdom beneath the brusquerie of the brother. his eyes filled with tears "i'll win her, sir, by god" he said enthusiastically "lose yourself to her. only so. off now, boy! i am busy. i must twiddle- twiddle--twiddle" edgar bowed and went. he could not trust himself to speak: the love that was the whole being of the brother melted the snow of his soul. he loved. not ida, not t

o try to include all magic under black magic, as is the present trick of the mystic militant here on earth. now, as one who may claim to a slight acquaintance with the literature of both paths, and to have been honoured by personal exposition from the adepts of both paths, i believe that i may be able to bring them fairly into the balance. this is the magical theory, that the first departure from the infinite must be equilibrated and so corrected. so the "great magician" mayan, the maker of illusion, the creator, must be met in combat. then "if satan be divided against satan, how can his kingdom stand" both vanish: the illusion is no more. mathematically, 1(-1= 0. and this path is symbolised in the taro under the figure of the 153 magus, the card numbered 1, the first departure from 0, but

magician contemplates "sit down, and feel yourself as dust in the presence of god; nay, as less than dust, as nothing" is the all-sufficient simplicity of his method. unfortunately, many people cannot do this. and when you urge your inability, the mystic is only too likely to shrug his shoulders and be done with you. this path is symbolised by the "fool" of the tarot, who is alike the mystic and the infinite. but apart from this question, it is by no means certain that the formula is as simple as it seems. how is the mystic to assure himself that "god" is really "god" and not some demon masquerading in his image? we find gerson sacrificing huss to his "god; we find a modern journalist who has done more than dabble in mysticism writing "this mystic life at its highest is undeniably selfish

ALEXANDRIAN BOOK OF SHADOWS OCCULT

the green earth, and the white moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. arise, and come unto me. for i am the soul of nature, who gives life to the universe. from me all things proceed, and unto me all things must return; and before my face, beloved of gods and of men, let thine innermost divine self be enfolded in the rapture of the infinite. let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. and therefore let there be beauty and strength, power and compassion, honour and humility, mirth and reverence within you. and thou who thinkest to seek for me, know thy seeking and yearning shall avail thee not unless thou knowest the mystery; that if that which thou seekest

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

sness. hence, everything which is thought, is. that consciousness in which everything is, everything literally "possible" as well as "actual" actual being that which is thought of as existent by a separated consciousness in time and space, and possible all that which is not so being thought of at any period in time and any point in space we call absolute consciousness. it is the all, the eternal, the infinite, the changeless. consciousness, thinking time and space, and of all forms as existing in them in succession and in places, is the universal consciousness, the one, called by the hindu the saguna brahman the eternal with attributes the pratyag-atma the inner self; by the parsi, hormuzd; by the mussulman, allah. consciousness dealing with a definite time, however long or short, with a d

proper idea of their nature, you may consider them as standing in the same relation to the spiritually regenerated and released world brahmins or the nirmanakayas as these stand to the ordinary humanity. the angels were such brahmins in previous mahamanvantaras, who spent those enormous periods in suffering and toil for the sake of rearing wisdom in the world and hence they emerged as angels from the infinite womb of aditi under their karmic impulse after a period of mahapralaya. some thoughts on the gita, page 137. 192 20: the lunar pitris are all nature spirits. s. d, ii, 107. 1. they possess, or are the containers of the fire of the third aspect. s. d, ii, 81. 2. their work precedes that of the solar angels. s. d, i, 268. 3. they exist in seven classes as do the solar angels. s. d, ii

ather' and be gathered back to the monad. two courses are open to the lower discarded self. s. d, iii, 525, 527. a. if with a physical body it becomes a soulless man. in this case there is hope. b. if without a physical body it becomes a spook, or one form of the dweller on the threshold. 270 5: s. d, i, 215, 242, 295. 271 6: the atom. s. d, i, 113, 566. it is on the illusive nature of matter and the infinite divisibility of the atom that the whole science of occultism is built. 1. everything is atomic god, monads, atoms- 823- a treatise on cosmic fire copyright 1998 lucis trust a. the sphere of solar manifestation..god the mundane egg. the logoic auric egg..macrocosm b. the sphere of monadic manifestation..monads the monadic auric egg..microcosm c. the sphere of the ultimate physical atom

ALICE A BAILEY05 THE LIGHT OF THE SOUL

aspirant faces his problem, the clue to its solution is given to him, and the reward union with the soul is held before his seeking eye. the past is briefly covered in the next verse. 4. up till now the inner man has identified himself with his forms and with their active modifications. these forms are the modifications mentioned in the various translations, conveying the subtle truth concerning the infinite divisibility of the atom; these are the veiling sheaths and rapidly changing transformations which prevent the true nature of the soul becoming manifest. these are the externalities which hinder the light of the inner god from shining forth, and which are occultly spoken of as "casting a shadow before the face of the sun" the inherent nature of the lives which constitute these active

ty, comes the perfecting of the bodily powers and of the senses. 44. spiritual reading results in a contact with the soul (or divine one. 45. through devotion to ishvara the goal of meditation (or samadhi) is reached. 46. the posture assumed must be steady and easy. 47. steadiness and ease of posture is to be achieved through persistent slight effort and through the concentration of the mind upon the infinite. 48. when this is attained, the pairs of opposites no longer limit. 49. when right posture (asana) has been attained there follows right control of prana and proper inspiration and expiration of the breath. 50. right control of prana (or the life currents) is external, internal or motionless; it is subject to place, time and number and is also protracted or brief. 51. there is a fourt

ol the mental body and devote it to the service of ishvara through raja yoga, with aspiration towards knowledge of the indweller, the soul. thus in this root-race, the entire lower man, the personality is subjugated and the "transfiguration" of humanity takes place. 47. steadiness and ease of posture is to be achieved through persistent slight effort and through the concentration of the mind upon the infinite. this covers the two aspects which in meditation produce difficulty, the comfort of the body and the control of the mind. it is noteworthy that the effort to attain forgetfulness of the physical body through correct posture is brought about through steady gentle persistent practise, rather than through the violent forcing of the body into postures and attitudes unaccustomed and uncomf

with all forms. to the average man there is only that which he can hear, touch, see, taste and smell, only five ways in which he can know. there are only five responses possible to him as he contacts vibration of any kind and in our solar system there is naught else but vibrating energy, god in active motion. these five methods put him en rapport with the five elements and when this is realized, the infinite possibilities open to the aspirant, begin to appear. later to the advanced man another and higher range of vibration opens up when he can use the mind itself, not only as- 195- the light of the soul copyright 1998 lucis trust the unifier of all the five senses but as a sixth sense also. this is the object of all raja yoga practice. through the mind, the soul realm is cognized, just as

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

onder of the realization that humanity has produced such marvels of comprehensive understanding, of purity of expression and of perfected world-wide influence as we see evidenced by the christ, the buddha, plato and many others, whose thoughts and words have set their mark upon the minds of men for thousands of years. what has made them what they are? are they miracles, emerging from the heart of the infinite, and, hence, can never find their equal? are they products of the evolutionary process, and so have become potent through vast experience and unfoldment? or are they the flower of the human race, who added to their equipment and training a specialized culture which enabled them to enter a spiritual world, which is sealed to the majority, and to function in a dimension of which even ou

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ough the lesser cycle, because the key to the greater cycle has been held with firmness. it might be of value to touch briefly upon certain main lines of thought which are emerging at the present time and which are the outgrowth of the past and the promise of the future. the thoughts of men have ever been religious. there has never been a time when religion or the thoughts of men about god, about the infinite, and about the life which has brought all into being has not been present. even the most ignorant of savage races have recognized a power and have attempted to define their relationship to that power in terms of fear, of sacrifice or of propitiation. from the rudiments of nature worship, from the fetichism and degraded idol worship of primitive man we have built up a structure of trut

rays of the sun, or to the tracery of pattern found in reflection upon a limpid pool. astrology and the energies to these two energies, a third group of energies must be added, and these are the basis of much of our astrological research. they emanate from the twelve constellations which form our solar zodiac. their effect is infinite and the permutations of these three groups of energies lead to the infinite complication which we find in nature. the claims of the astrologers as to the reality of the energies playing upon the human organism can be seen to be true; their claims as to their capacity to interpret are for the most part unfounded. so little is really known by the highest intelligence on the planet; for, forget not, that the adepts utilise primarily the intuition. these energies

uipment which will enable them to understand. i. ascertain the formula which will confine the lives within the ensphering wall. all forms in nature, as we well know, are made up of myriads of tiny lives, holding a certain measure of awareness, of rhythm, and of coherency according to the force of the law of attraction, utilized by the builder of the form. this is true both of the macrocosm and of the infinite world of microcosmic lives, which are contained within the greater whole. embryo solar systems, coming into being under the impulse of divine thought, are at first fluidic and nebulous, are shifting in outline and are held together loosely by the central nucleus of energy another way of expressing the embodied idea. as time progresses, they pass on to other conditions, they take more

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

gnificance whatsoever, and would have been only a meaningless string of alphabetical forms, so (lingering just below the surface of our manifested world) lie divine qualities and a purpose which is as far removed from the consciousness of our present humanity as the idea of collective awareness was from the consciousness of prehistoric humanity. take courage from this thought. the past guarantees the infinite expansion of the future- 24- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust ii. certain questions and their answers. 1. what is the soul and its nature? 2. what is the origin, goal, purpose and plan of the soul? 3. can the fact of the soul be proved? 4. of what value is it to study the rays? 5. what is the meaning of: sentiency; consciousness

let the path appear between the two. god and the path and man are one. quality..balance. thus the three major rays sum up in themselves the process of creation, of energising, through the urge of the divine will; and the work of the four minor rays (as they are called, though with no idea of there being lesser or greater) is to elaborate or differentiate the qualities of the life, and so produce the infinite multiplicity of forms which will enable the life to assume its many points of focus and express through the process of evolutionary manifestation its diverse characteristics. b. the four rays of attribute. the fourth purpose of deity ray iv. harmony, beauty, art colour, and yet no colour now is seen. sound and the soundless one meet in an infinite point of peace. time and the timeless

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

e story is only a myth. it should, however, be pointed out that a myth is the summarised belief and knowledge of the past, handed down to us for our guidance and forming the foundation of a newer revelation, and that it is a stepping-stone to the next truth. a myth is a valid and proven truth which bridges, step by step, the gap between the past gained knowledge, the present formulated truth, and the infinite and divine possibilities of the future. the ancient myths and the old mysteries give us a sequential presentation of the divine message as it went forth from god in response to the need of man, down the ages. the truth of one age becomes the myth of the next, but its significance and its reality remain untouched, and require only re-interpretation in the present- 6- from bethlehem to

ight so shine before men that they may see."20 this light, in its seven stages, reveals god god in nature, god in christ, god in man. it is the cause of the mystical vision about which so much has been written and taught and to which the lives of god's saints in both hemispheres have ever testified. one wonders about the first man who received the first faint glimpse (with his dim inner light) of the infinite possibility lying ahead. he caught a glimpse of god, and from that minute the light from god waxed more and more intense. there is an ancient legend (and who shall say that it is not based on fact) that jesus of nazareth was the very first of our humanity, in a dim and far- 66- from bethlehem to calvary copyright 1998 lucis trust distant past, to catch this glimpse, and that he was, t

sway other minds. he exercises a definite influence upon other people. yet overseeing the personality is the inner spiritual man, which we might call the "individual" it is here again that christ achieved- 88- from bethlehem to calvary copyright 1998 lucis trust success, and the second duality, which he so significantly resolved, is that of the personal self and the "individuality" the finite and the infinite must be brought into a close relation. this, christ demonstrated in the transfiguration, when, through the medium of a purified and developed personality, he manifested the nature and the quality of god. the finite nature had been transcended and could no longer control his activities. he had passed in his consciousness to the realm of inclusive realisation, and the ordinary rules gov

at soul, who has striven to bring his will to likeness with the divine will, passes through a marked spiritual experience, in which the great soul draws him upward, the divine will raises his consciousness to oneness with the divine consciousness; for a time he perceives and feels, no longer as the person, but as the oversoul, gaining a profound vision of the divine ways of life, and feeling with the infinite power, which works through life and death alike, through sorrow and joy, through union and separation, through creation, destruction and recreation. the awe and mystery which surround that great unveiling have set their seal on all who have passed through it."3 this realisation is far from the average man, and still further from the undeveloped. the divine is the whole, informed and a

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

ic psychology ii copyright 1998 lucis trust with its synthetic, coherent grip of the three bodies and their fusing into one working unit. later, the personality becomes the instrument of the indwelling soul. the above is a simple and direct statement of a long and difficult evolutionary unfoldment. its very simplicity will indicate that we have only dealt with the broad outlines, and have ignored the infinite detail of process. the work starts at individualisation, and continues through the two final stages of initiation and identification. these three stages mark the progress of the soul consciousness from that of identification with the form to that of identification with the self. these three words individualization, initiation and identification, cover the whole process of man's career

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

efore only a certain level of conscious lives can invoke shamballa and evoke response, and this because they have themselves developed some of the aspects of that type of mental understanding which is the hierarchical expression of the universal mind. the light and futile talk of certain writers and thinkers anent the cosmic consciousness, and their flippant use of such phrases as "tuning in with the infinite" or "tapping the universal mind" serve only to show how very little is known in reality about the responses and the reactions of those of high initiate rank or of those on the highest levels of hierarchical life. true capacity to invoke and evoke (within initiate ranks) is based upon a mysterious development impossible before the time of the third initiation of the esoteric sense. the

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

s to think in larger wholes and to be more deeply concerned with the emanating sources and with the eternal persistent causes than with the effects of these sources upon that ephemeral creation, a human being and his temporary existence upon a most unimportant planet. as he seeks to do this, he will discover for himself the signs of the essential divinity of man a divinity which is to be found in the infinite grasp of man's consciousness when illumined by the light of the soul and in his power to project his thought into the consciousness of those manifold lives whose "energetic movements" he must perforce share because his small modicum of energy is an integral part of theirs. there is one aspect of energy for which the modern astrologer makes very little allowance, and yet it is of param

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

e must take our knowledge about nature and synthesize it into a body of integrated principles to establish the pythagorean-platonic-bruno cosmology, a world picture similar to the pantheism of eastern thought, wherein man can reverence nature because nature is worthy of awe and reverence. a humanism that is exclusively anthropocentric is over-balanced and is in need of a world philosophy in which the infinite and eternal cosmos yields the other pivot for the axis around which the new synthesis can move and grow. there is a remedy for "the sickness of modern man" and many of its constituents are found in this book on the education of the future. the implementation of the principles involved is the work of humanity itself. that its theories are not beyond the need and grasp of contemporary e

ALICE BAILEY THE LABOURS OF HERCULES

tory of the life of the aspirant. you must become so identified with the real spiritual entity that lies back of all forms that you are not occupied with your- 91- the labours of hercules own form, or mental or emotional reactions, or your own usefulness. in virgo, hercules became conscious, not of soul and body placed in juxtaposition to each other, but of the fact that latent within himself was the infinite christ; that the personality, the form side, was nurturing a beautiful hidden something, and his eyes were opened. in libra he went through a difficult stage of achieving equilibrium, a very abstruse sign in many ways because the man is neither the soul nor the body. libra is the balancing on the physical plane of the pairs of opposites. he has balanced them so much that he does not f

e source of help must have the same heart as ours so that there will be a current of compassion running between the two. the source-power must be within us and yet outside. if not within us, it could not understand us; if not outside, it would be subject to the same conditions. this is an eternal problem, to be and not to be, to be within and yet to be outside, to be finite and yet ready to serve the infinite" d. t. suzuki- 133- the labours of hercufian introduction to the study of the kabalah by william wynn westcott preface students of literature, philosophy and religion who have any sympathy with the occult sciences may well pay some attention to the kabalah of the hebrew rabbis of olden times; for whatever faith may be held by the enquirer he will gain not only knowledge, but also will

AN INTRO TO STUDY OF THE KABALAH

and of men, and (e) the import of the revealed law" the kabalah confirms the following old testament declarations: the unity of god, his incorporeal form (deut. chap. iv, v. 15; eternity, immutability, perfection and goodness; the origin of the world at god's will, the government of the universe, and the creation of man after the image of god. it seeks to explain by emanations the transition from the infinite to the finite, the multitude of forms from a unity; the production of matter from spiritual intelligence; and the relations existing between creator and creature. in this theosophy--ex nihil nihilo fit; spirit and matter are the opposite poles of one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest inter

know of, is formed on the sephirotic type (3) that human souls were pre-existent in an upper world before the origin of this present world (4) that human souls before incarnation dwell now in an upper hall, or treasury where the decision is made as to what earth body each soul or ego shall enter (5) that every soul after earth life or lives must at length be so purified as to be re-absorbed into the infinite god (6) that one human life is seldom sufficient; that two earth lives are necessary for almost all to pass; and that if failure result in the second life, a third life is passed linked with a stronger soul who draws the sinner upward into purity: this is a form of the scheme of re-incarnation, transmigration of souls, or metempsychosis (7) that when all the pre-existent souls who hav

ANALYSIS OF THE 5 6 INITIATION

n. he is beyond hell and beyond death. the door is opened wide, and a full influx of light can now be seen by the new adept. now he/she sees the cross again, not the cross of suffering, but the rose and cross of light and life. he/she hears "i am amoun, the concealed one" now osiris, the new adept, says before the sun and the moon and the heavens "before i was blind. now i see" the great light of the infinite brilliance is flashing, and the powerful and everlasting spirit of god descends! the chief adept is again the revealer of the mysteries as isis. he instructs the new adept. first, hyha is formulated, as well as trapt, and the light is brought down and cemented into the new adept via the analysis of the keyword. minutum mundum the light is shown, the radiance, and the four colors are e

BLAVATSKY H P ANTHROPOGENESIS

of, indeed, the same as, the manifestation of ain soph; and they are so from the fact that light represents the ratio of 20612 to 6561, as part of the 'words' dbrim, 41224, or as to the word, debar, 206= 10 cubits. light is so much the burden of the kabbalah, in explaining the sephiroth, that the most famous book on the kabbalah is called zohar or light. in this we find expressions of this kind 'the infinite was entirely unknown and diffused no light before the luminous point violently broke through into vision 'when he first assumed the form (of the crown, or the first sephira, he caused 9 splendid lights to emanate from it, which, shining through it, diffused a bright light in all directions: that is, these 9 with his one (which was the origin, as above, of the nine, together made the 1

cted by science, in the person of a man regarded as a great authority (in the west) upon all subjects of sanskrit literature- professor albrecht weber, of berlin. this, to our great regret, cannot be helped; and we are ready to maintain what is now stated. asuramaya, to whom the epic tradition points as the earliest astronomer in aryavarta, one to whom "the[[footnote(s* sesha, who is also ananta, the infinite, and the "cycle of eternity" in esotericism, is credited with having given his astronomical knowledge to garga, the oldest astronomer of india, who propitiated him, and forthwith knew all about the planets and how to read omens[[vol. 2, page] 50 the secret doctrine. sun-god imparted the knowledge of the stars" in propria persona, as dr. weber himself states, is identified by him, in s

is is what one key divulges to us. another key teaches the origin of water, its admixture with fire (liquid fire it calls it* and enters upon an alchemical description of the progeny of the two- solid matter such as minerals and earths. from the "waters of space" the progeny of the male spirit-fire and the female (gaseous) water has become the oceanic expanse on earth. varuna is dragged down from the infinite space, to reign as neptune over the finite seas. as always, the popular fancy is found to be based on a strictly scientific foundation. water is the symbol of the female element everywhere; mater, from which the letter m, is derived pictorially from[[diagram] a water hieroglyph. it is the universal matrix or the "great deep" venus, the great mother-virgin, issues forth from the sea-wa

egories, that these beings were returning nirvanees, from preceding maha-manvantaras- ages of incalculable dura[[footnote(s[[footnote continued from previous page] yogis are shown in the puranas to be far more powerful than the gods. secondary gods or temporary powers in nature (the forces) are doomed to disappear; it is only the spiritual potentiality in man which can lead him to become one with the infinite and the absolute* see book i, stanzas iii. to v. the triangle becomes a pentagon (five-fold) on earth[[vol. 2, page] 80 the secret doctrine. tion which have rolled away in the eternity, a still more incalculable time ago- he would hardly understand the text correctly; while some vedantins might say "this is not so; the nirvanee can never return; which is true during the manvantara he

were commanded to create; one third of them rebelled and refused; while those who "obeyed as fetahil did- failed" most signally. to realise the refusal and failure in their correct physical meaning, one must study and understand eastern philosophy; one has to be acquainted with the fundamental mystical tenets of the vedantins, with regard to the utter fallacy of attributing functional activity to the infinite and absolute deity. esoteric philosophy maintains that during the sandhyas, the "central sun" emits creative light- passively so to say. causality is latent. it is only during the active periods of being that it gives rise to a stream of ceaseless energy, whose vibrating currents acquire more activity and potency with every rung of the hebdomadic ladder of being which they descend. he

terically brahma (neuter, so flippantly and so often confused by the orientalists with brahma- the male, is sometimes called kala-hansa (swan in the eternity, and the esoteric meaning of a-ham-sa, is given (i- am- he, so ham being equal to sah "he" and aham "i- a mystic anagram and permutation. it is also the "four-faced" brahma, the chatur mukha (the perfect cube) forming itself within, and from the infinite circle; and again the use of the 1, 3, 5, and[[diagram= 14, as the esoteric hierarchy of the dhyan chohans is explained. on this, the said correspondent comments in this way "of the 1, 3, 5, and twice 7, intending and very especially 13,514, which on a circle may be read as 31415 (or[[pi] value, i think there cannot be a possibility of doubting; and especially when considered with sym

lustration of the astral effects. akasa- the astral light- can be defined in a few words; it is the universal soul, the matrix of the universe, the "mysterium magnum" from which all that exists is born by separation or differentiation. it is the cause of existence; it[[footnote(s* akasa is not the ether of science, as some orientalists translate it[[vol. 2, page] 512 the secret doctrine fills all the infinite space; is space itself, in one sense, or both its sixth and seventh principles* but as the finite in the infinite, as regards manifestation, this light must have its shadowy side- as already remarked. and as the infinite can never be manifested, hence the finite world has to be satisfied with the shadow alone, which its actions draw upon humanity and which men attract and force to act

vidualizing the universal presence, have thus synthesized it into one symbol- the central point in the crucifix- they have shown thereby that they have never seized the true spirit of the teaching of christ, and by their interpretations they have degraded it in more than one way. they have forgotten the spirit of that universal symbol and have selfishly monopolized it- as though the boundless and the infinite can ever be limited and conditioned to one manifestation individualized in one man, or even in a nation! the four arms of the[[diagram" the decussated cross, and of the "hermetic" pointing to the four cardinal points- were well understood by the mystical minds of the hindus, brahmins and buddhists, thousands of years before it was heard of in europe; and that symbol was and is found a

"inner science" and the as purely materialistic or "surface science" both of which could be expounded by and contained in the decade. it could be studied, in short, from the universals of plato, and the inductive method of aristotle. the former started from a divine comprehension, when the plurality proceeded from unity, or the digits of the decade appeared, but to be finally re-absorbed, lost in the infinite circle. the latter depended on sensuous perception alone, when the decade could be regarded either as the unity that multiplies, or matter which differentiates, its study being limited to the plane surface; to the cross, or the seven which proceeds from the ten- or the perfect number, on earth as in heaven. this dual system was brought, together with the decade, by pythagoras from ind

, the septenary host of the elohim, and is thus the father or creator (the preserver) of all animal life. hence verses 2 and 3 of[[footnote(s* the adwaitee vedantic philosophy classifies this as the highest trinity, or rather the trinitarian aspect of chinmatra (parabrahmam, explained by them as the "bare potentiality of pragna- the power or the capacity that gives rise to perception; chidakasam, the infinite field or plane of universal consciousness; and asath (mulaprakriti, or undifferentiated matter (see "personal and impersonal god" in "five years of theosophy* differentiated matter existing in the solar system (let us not touch the whole kosmos) in seven different conditions, and pragna, or the capacity of perception, existing likewise in seven different aspects corresponding to the s

BLAVATSKY H P COSMOGENESIS

ess deities of other nations, this absolute principle will be found to be the prototype from which all the others were copied. parabrahm is not "god" because it is not a god "it is that which is supreme, and not supreme (paravara" explains mandukya upanishad (2.28. it is "supreme" as cause, not supreme as effect. parabrahm is simply, as a "secondless reality" the all-inclusive kosmos- or, rather, the infinite cosmic space- in the highest spiritual sense, of course. brahma (neuter) being the unchanging, pure, free, undecaying supreme root "the one true existence, paramarthika" and the absolute chit and chaitanya (intelligence, consciousness) cannot be a cogniser "for that can have no subject of cognition" can the flame be called the essence of fire? this essence is "the life and light of th

espair- reverently formulates the grand mystery "that which persists unchanging in quantity, but ever changing in form, under these sensible appearances which the universe presents to us, is an unknown and unknowable power, which we are obliged to recognise as without limit in space and without beginning or end in time" it is only daring theology- never science or philosophy- which seeks to gauge the infinite and unveil the fathomless and unknowable[[vol. 1, page] 20 the secret doctrine. secret doctrine. brahma (neuter) is called kalahansa, meaning, as explained by western orientalists, the eternal swan or goose (see stanza iii, comment. 8, and so is brahma, the creator. a great mistake is thus brought under notice; it is brahma (neuter) who ought to be referred to as hansa-vahana (he who

r the frame. thou shalt be still as thou wert before and knew no change, when time shall be no more. oh! endless thought, divine eternity[[vol. 1, page] 27 the secret doctrine. cosmic evolution. in seven stanzas translated from the book of dzyan- stanza i. 1. the eternal parent wrapped in her ever invisible robes had slumbered once again for seven eternities. 2. time was not, for it lay asleep in the infinite bosom of duration. 3. universal mind was not, for there were no ah-hi to contain it. 4. the seven ways to bliss were not. the great causes of misery were not, for there was no one to produce and get ensnared by them. 5. darkness alone filled the boundless all, for father, mother and son were once more one, and the son had not awakened yet for the new wheel, and his pilgrimage thereon

lso symbolical. in the secret doctrine the figure and number 4 are the male symbol only on the highest plane of abstraction; on the plane of matter the 3 is the masculine and the 4 the female: the upright and the horizontal in the fourth stage of symbolism, when the symbols became the glyphs of the generative powers on the physical plane- stanza i- continued. 2. time was not, for it lay asleep in the infinite bosom of duration (a[[footnote(s* it is stated in book ii, ch. viii, of vishnu purana "by immortality is meant existence to the end of the kalpa" and wilson, the translator, remarks in a footnote "this, according to the vedas, is all that is to be understood of the immortality (or eternity) of the gods; they perish at the end of universal dissolution (or pralaya" and esoteric philosop

le brahma who was before all (vayu purana; i.e, brahma does not put forth evolution itself or create, but only exhibits various aspects of itself, one of which is prakriti, an aspect of pradhana* finite self-consciousness, i mean. for how can the absolute attain it otherwise than as simply an aspect, the highest of which known to us is human consciousness[[vol. 1, page] 51 can the finite conceive the infinite? according to hegel, the "unconscious" would never have undertaken the vast and laborious task of evolving the universe, except in the hope of attaining clear self-consciousness. in this connection it is to be borne in mind that in designating spirit, which the european pantheists use as equivalent to parabrahm, as unconscious, they do not attach to that expression of "spirit- one emp

spirit is able to faintly realise the nature of the source whence it sprung and whither it must eventually return. as the highest dhyan chohan, however, can but bow in ignorance before the awful mystery of absolute being; and since, even in that culmination of conscious existence "the merging of the individual in the universal consciousness- to use a phrase of fichte's- the finite cannot conceive the infinite, nor can it apply to it its own standard of mental experiences, how can it be said that the "unconscious" and the absolute can have even an instinctive impulse or hope of attaining clear self-consciousness* a vedantin would never admit this hegelian idea; and the occultist would say that it applies perfectly to the awakened mahat, the universal mind already projected into the phenomen

ection, and had always stood for psychical regeneration and immortality. hence- hermes, calling the serpent the most spiritual of all beings; moses, initiated in the wisdom of hermes, following suit in genesis; the gnostic's serpent with the seven vowels over its head, being the emblem of the seven hierarchies of the septenary or planetary creators. hence, also, the hindu serpent sesha or ananta "the infinite" a name of vishnu, whose first vahan or vehicle on the primordial waters is this serpent* yet they all made a difference between the good and the bad serpent (the astral light of[[footnote(s* like the logoi and the hierarchies of powers, however, the "serpents" have to be distinguished one from the other. sesha or ananta "the couch of vishnu" is an allegorical abstraction, symbolizing

storted echo of the dwaita, adwaita, and vedantic doctrines generally[[vol. 1, page] 80 the secret doctrine. orientalists, it is quite a mistake. brahma, the neuter, is called by them kala-hansa and brahma, the male, hansa-vahana, because forsooth "his vehicle or vahan is a swan or goose (vide "the hindu classical dictionary) this is a purely exoteric gloss. esoterically and logically, if brahma, the infinite, is all that is described by the orientalists, namely, agreeably with the vedantic texts, an abstract deity in no way characterised by the description of any human attributes, and it is still maintained that he or it is called kala-hansa- then how can it ever become the vahan of brahma, the manifested finite god? it is quite the reverse. the "swan or goose (hansa) is the symbol of tha

d held in "the bosom of the mother" until fohat, gathering a few of the clusters of cosmic matter (nebulae) will, by giving it an impulse, set it in motion anew, develop the required heat, and then leave it to follow its own new growth. the expanding and contracting of the web- i.e, the world stuff or atoms- expresses here the pulsatory movement; for it is the regular contraction and expansion of the infinite and shoreless ocean of that which we may call the noumenon of matter emanated by swabhavat, which causes the universal vibration of atoms. but it is also suggestive of something else. it shows that the ancients were acquainted with that which is now the puzzle of many scientists and especially of astronomers: the cause of the first ignition of matter or the world-stuff, the paradox of

tion of eros, give birth in their turn to ether and hemera, the light of the superior and the light of the inferior or terrestrial regions. darkness generates light. see in the puranas brahma's "will" or desire to create; and in the phoenician cosmogony of sanchoniathon the doctrine that desire[[pothos, is the principle of creation. fohat is closely related to the "one life" from the unknown one, the infinite 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 hos

BLUE EQUINOX

ilosophy. the golden verses of pythagoras, by fabre d.olivet. an interesting study of the exoteric doctrines of this master. the divine pymander, by hermes trismegistus. invaluable as bearing on the gnostic philosophy. the secret symbols of the rosicrucians, reprint of franz hartmann. an invaluable compendium. scrutinium chymicum by michael maier. one of the best treatises on alchemy. science and the infinite, by sidney klein. one of the best essays written in recent years. two essays on the worship of priapus, by richard payne knight. invaluable to all students. the golden bough, by j.g. frazer. the textbook of folk lore. invaluable to all students. the age of reason, by thomas paine. excellent, though elementary, as a corrective to superstition. rivers of life, by general forlong. an inv

of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead .every man and every woman is a star. we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us the equinox 48 men and women .come forth, o children, under the stars& take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy. later she explains the mystery of sorrow .for i am divided for love.s sake, for the chance of union .this is the creation of the world

ve-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! the equinox 50 to me. and with these words .the manifestion of nuit is at an end. iii in the next chapter of our book is given the word of hadit, who is the complement of nuit. he is eternal energy, the infinite motion of thing, the central core of all being. the manifested universe comes from the marriange of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore everything that is, is a crystallization of divine ecstasy. hadit telles us of himself .i am the flame that burns in every heart of man, and

i chid him, saying: no whence! no whither! liber lxv 73 23. the swan being silent, he answered: then, if with no goal, why this eternal journey? 24. and i laid my head against the head of the swan, and laughed, saying: is there not joy ineffable in this aimless winging? is there not weariness and impatience for who would attain to some goal? 25. and the swan was ever silent. ah! but we floated in the infinite abyss. joy! joy! white swan, bear thou ever me up betwen thy wings! 26. o silence! o rapture! o end of things visible and invisible! this is all mine, who am not. 27. radiant god! let me fashion an image of gems and gold for thee! that the people may cast it down and trample it to dust! that thy glory may be seen of them. 28. nor shall it be spoken in the markets that i am come who sh

donai, i pray thee to loosen the coils of the serpent! 14. but she was closed fast upon me, so that my force was stayed in its inception. 15. also i prayed unto the elephant god, the lord of beginnings, who breaketh down obstructions. 16. these gods came right quickly to mine aid. i beheld them; i joined myself unto them; i was lost in their vastness. 17. then i beheld myself compassed about with the infinite circle of emerald that encloseth the universe. 18. o snake of emerald, thou hast no time past, no time to come. verily thou art not. 19. thou art delicious beyond all taste and touch, thou art not-to-be-beheld for glory, thy voice is beyond the speech and the silence and the speech therein, and thy perfume is of pure ambergris, that is not weighed against the finest gold of the fine g

hat this. 36. thou art beyond the day and the night; i am thyself, o my maker, my master, my mate! 37. i am like the little red dog that sitteth upon the knees of the unknown. 38. thou hast brought me into great delight. thou hast given me of thy flesh to eat and of thy blood for an offering of intoxication. the equinox 80 39. thou hast fastened the fangs of eternity in my soul, and the poison of the infinite hath consumed me utterly. 40. i am become like a luscious devil of italy; a fair strong woman with worn cheeks, eaten out with hunger for kisses. she hath played the harlot in divers places; she hath given her body to the beasts. 41. she hath slain her kinsfolk with strong venom of toads; she hath been scourged with many rods. 42. she hath been broken in pieces upon the wheel; the han

n the belly of the cow, so is my lover among lovers. 8. o honey boy! bring me thy cool limbs hither! let us sit awhile in the orchard, until the sun go down! let us feast on the cool grass! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss the equinox 84 is the key to the infinite sleep and lucid, the sleep of shi-loham. 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing. 12. there are purse-proud penniless ones that stand at the door of the tavern and revile the guests. 13. the guests dally upon couches of mother-of

ged eaglet; they shall get them fins, that they may swim. 53. that they may swim, o my beloved, swim far in the warm honey of thy being, o blessed one, o boy of beatitude! 54. this heart of mine is girt about with the serpent that devoureth his own coils. 55. when shall there be an end, o my darling, o when shall the universe and the lord thereof be utterly swallowed up? 56. nay! who shall devour the infinite? who shall undo the wrong of the beginning? 57. thou criest like a white cat upon the roof of the universe; there is none to answer thee. 58. thou art like a lonely pillar in the midst of the sea; there is none to behold thee, o thou who beholdest all! 59. thou dost faint, thou dost fail, thou scribe; cried the desolate voice; but i have filled thee with a wine whose savour thou knowe

pon the roof of the universe; there is none to answer thee. 58. thou art like a lonely pillar in the midst of the sea; there is none to behold thee, o thou who beholdest all! 59. thou dost faint, thou dost fail, thou scribe; cried the desolate voice; but i have filled thee with a wine whose savour thou knowest not. 60. it shall avail to make drunken the people of the old gray sphere that rolls in the infinite far-off; they shall lap the wine as dogs that lap the blood of a beautiful courtesan pierced through by the spear of a swift rider through the city. 61. i too am the soul of the desert; thou shalt seek me yet again in the wilderness of sand. 62. at thy right hand a great lord and a comely; at thy left hand a woman clad in gossamer and gold and having the stars in her hair. ye shall jo

ert the all-sweeping air into the winds of pale water, thou shalt transmute the earth into a blue abyss of wine. 29. ruddy are the gleams of ruby and gold that sparkle therein; one drop shall intoxicate the lord of the gods my servant. 30. also adonai spake unto v.v.v.v.v. saying: o my little one, my tender one, my little amorous one, my gazelle, my beautiful, my boy, let us fill up the pillar of the infinite with an infinite kiss! 31. so that the stable was shaken and the unstable became still. 32. they that beheld it cried with a formidable affright: the end of things is come upon us. 33. and it was even so. 34. also i was in the spirit vision and beheld a parricidal the equinox 94 pomp of atheists, coupled by two and by two in the supernal ecstasy of the stars. they did laugh and rejoic

BOOK OF JASHAR

s? it would not be hard to rewrite the narrative without mentioning god "at god's first word" becomes "at first "god put a blessing on noah's porridge" becomes "noah's porridge was remarkably good" etc. but including god in the story serves as an effective literary device for expressing the fundamental importance of events. god serves as a thread that ties specific events into the grand scheme of the infinite universe, and that allows the author to express the importance of events in this scheme. by telling us how god is intimately connected both with the origin of the infinite universe and with the porridge that noah served her family, the author helps us to realize the enormous significance of noah's fateful porridge, which was the first fuel of the agricultural revolution. to make these

BOOK OF PLEASURE

hese four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions*(1) about this "self; all conception is the dual principle, the law which is its conception*(2) the unmodified sex principle refracted through the dual principle emanates the infinite variety of emotions or sexualities, which may be called its ramifications. the transcendental law, the law and testament of the "new" the law of kia is its own arbiter, beyond necessitation, who can grasp the nameless kia? obvious but unintelligible, without form, its design most excellent. its wish is its superabundance, who can assert its mysterious purpose? by our knowledge it beco

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

heal ourselves and others. today, the medical services are controlled by the multinational drug companies. sixty per cent of the us drug industry is owned by the rockefellers alone. as a result, what claims to be state-of-the-art 'medicine' offers the scalpel or the drug in response to almost every ill. both are motivated, at their controlling levels, by profit, not people. wealth and not health. the infinite knowledge of healing in the world which understands how imbalances in our eternal selves create physical dis-ease is kept out of 'official' medicine. the body-as-machine approach of darwin and others is still the one taught in medical schools and hospitals. it has become so farcical, that a hospital doctor i once met treats the nurses with homeopathy, but cannot treat his patients in

DAVID ICKE CHILDREN OF THE MATRIX

your body is occupying. you can't see them and they can't see each other because they are vibrating to a different frequency. when you move the dial from one radio station to another, the first station does not suddenly stop broadcasting because you are no longer listening. it goes on broadcasting- existing- just as before. the only difference is that you are no longer tuned to its frequency. all the infinite frequencies of life and existence in all creation are sharing the same space. most people call these different frequency ranges "dimensions" and that's fine because people know what they mean. more accurately they are "densities" because the slower that energy vibrates the more dense and "solid" it appears. the faster it vibrates the more ethereal and non-physical it seems to be. even

e, as expressed through the reptilian genetics, includes the desire for top-down control, emotionless "cold-blooded" attitudes, an obsession with ritualistic behaviour, and so on. this reptilian dna will naturally attract consciousness of like reality and desire. this consciousness is not "reptilian" in or of itself, it just takes a reptilian outer form. consciousness is pure energy, an aspect of the infinite whole, the infinite "i. but it takes a reptilian genetic expression in the lower densities if this dna is a match for its own vibrational state of being. as it evolves beyond those limitations of vision and perception, it begins to incarnate into other forms, or has no need for the lower densities at all. some members of these illuminati bloodlines, who are challenging the agenda from

vil men lusting for power."8 exactly. keel goes on..the startling truth, as carefully recorded by the ancient historians, is that ultraterrestrials have always been in direct contact with millionsof individuals and that they actually ruled directly over mankind for many years. in recent centuries their influence has become more subtle, but it is always there."9 only by understanding the nature of the infinite frequencies or densities of existence can we begin to see the plot. we are being controlled and manipulated on this planet from other dimensions or densities and have been for thousands of years, at least. the well known writer and researcher on "ufo" topics, dr jacques vallee, asked the right questions when he said "are we dealing..with a parallel universe, where there are human race

treat the symptom and not the cause because they do not understand what the human entity really is. they see, and therefore treat, only the physical body. that is what the illuminati system trains them to do and insists they do not deviate from. true healers treat and remove the energy imbalances that are causing the physical effect. they do this by using their own bodies to "channel" energy from the infinite supply all around them through their hands to the patient. there are many other forms of vibrational and energy healing, also. acupuncture needles balance the energy flows around the body, while crystal therapy and homeopathy are using the vibrations of crystals and plants to balance the patient's energy field. of course there are charlatans in these alternative methods, too, but on n

administration, she was struck off. see her excellent book, the medical mafia (here's the key, inc, canada, 1995, available through bridge of love and my website. she also shows why the suppressed and ridiculed "alternatives" are more effective than the treatments she was trained to administer. we are multi-dimensional beings and exist on all frequencies and dimensions of creation. we can access the infinite ocean of consciousness or stay imprisoned in our little droplet, disconnected from the true enormity of who and what we are. if you were the anunnaki-illuminati where would you want humanity to be- stuck in the droplet or sailing on the ocean? one way they do this is by feeding us drugs and chemicals that suppress brain function, clarity of thought, and the ability to connect powerful

itioning. these are the frequencies accessed by true psychics- the oracles of the ancient world- who can raise their vibration to tune into these unseen realms. the italian physicist giuliana conforto in her brilliant book luh, man's cosmic game (edizioni noesis, 1998) puts it like this..a good 90% of total calculated mass is in fact dark and unobservable, while only 10% is observable by means of the infinite rainbow, which is light. the visible universe we do observe, with its billions of stars and galaxies, is in turn only a narrow perspective of this already scanty 10..inside every physical body there is an invisible, but far more massive reality (90, a non-observable substance, that can be felt and experienced as emotions, intuitions, and feelings' it is within the realms of this unsee

he spark or flame of god within all of us. at that level of our infinite self, we are vibrating at incredible speed. there is no form. we are pure energy. we just are. everything just is. we are all one. we are consciously everything that has ever, does, or will ever exist. these is no time, no location. we are all time, all places, all thought and feeling. we interpenetrate all existence. we are the infinite and the ultimate. and that is everybody, no matter what you may be doing at the moment in this great illusion. but to experience all the densities on our endless journey of experience, that spark, that pure love, has to surround itself with an outer shell that resonates with the frequency range it wishes to experience. without that, it could not interact with that "world" because it w

i love you george bush, queen of england, queen mother, prince philip, henry kissinger, david rockefeller, edgar bronfman, rothschild dynasty, lord carrington, al gore, ted heath, tony blair, peter mandelson, billy graham, and all the others named in my books. if i don't love you, i don't love myself, because i am you and you are me. we are different aspects of the same infinite whole. no, we are the infinite whole. 426 children of the matrix a time to choose the game is reaching a crucial stage in terms of choice. we can take the left hand path and live in a matrix controlled by the lower astral consciousness- a global fascist state in which the illusion will be imposed by the law and the jackboot. that, from the viewpoint of eternity, is of little consequence because there will be other

DAVID ICKE THE BIGGEST SECRET

ose rejecting religion to ensure they would not realise that we aremultidimensional infinite consciousness incarnate in a physical body for a period ofintense experience on the road of evolution; that we dont die because we cannot die.energy is consciousness and energy cannot be destroyed, only transformed into anotherexpression of itself. when you realise that you are not your physical body, but the infinite,eternal consciousness giving life to that body, your vision of yourself and your potential isexpanded beyond measure. what a nightmare for those who wish to exert control. sothrough the freemasonic networks, the royal society was formed, yet again in london,under a royal warrant from charles ii in 1662. it was the worlds first assembly ofscientists and engineers, and it was to be the

someenergy patterns manifest as the human body, others the human mind, still others thebirds, trees, insects, water, sky and air. at the level of pure energy everything isconnec-ted to everything else. there is no us and them, only we and ultimately i.potentially we have the ability to access all other energy and, as energy and conscious-ness are the same, the ability to access all consciousness, the infinite mind we callgod. this god is not apart from us, it is us and we are it. we are an aspect of theinfinite mind- as are the reptilians and all that exists- and therefore we have thepotential to tap into all of the infinite mind because, at our highest expression, that iswhat we all are. everything. we are like droplets in an infinite ocean, individual to anextent, but toget-her we make t

se who will not buy a religion, we have this-world-is-all-there is science whichdenies the very existence of the infinity and eternal nature of life. the brotherhood planhas been to so programme and manipulate humanitys perception of itself and creationthat we disconnect from our multidimensional infinity and operate on a tiny fraction ofour potential. but the reptilians are also an expression of the infinite and they areoffering us an experience that we can use to evolve, just as those challenging thereptilian control are offering them an experience. humans are learning what happenswhen they give their power away and this reptilian group are about to learn theconsequences of abusing power. it is a game in the end, a game called evolution,learning to master our mind and emotions. what i ha

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

orm of magick. some definitions of magic(k) by famous magi -paul f. case "the art of determining the forms and shapes which shall be taken in the outer world by the veil of reality -jollivet-castellot "magic is by no means, as most outsiders imagine, the negation of science. quite the contrary, magic is science, but science with syntheses, almost integral science, its horizons being the absolute, the infinite in unity..in truth magic is the knowledge of the action and combination of the forces of the universe, the study of their conduct, their involution, their evolution -aleister crowley (magick: book four "magick is the science and art of causing change to occur in conformity with will -paul clark "the art of producing desired effects, initiated by changes in consciousness, by directing

DION FORTUNE MYSTICAL QABALA

se that it assumes different forms on different levels. life is not quite so simple as the uninformed would like to believe. ii 15. the meaning of the hebrew names of the second and third sephiroth are wisdom and understanding, and these are curiously balanced one against the other as if the distinction were of primary importance. wisdom suggests to our minds the idea of accumulated knowledge, of the infinite series of images in the memory; but understanding conveys to us the idea of a penetration into their significance, a power to perceive their essence and interrelation, which is not necessarily implicit in wisdom, taken as intellectual knowledge. thus we get a concept of an extended series, a chain of associated ideas, in relation to chokmah, which at once correlates with the chokmah s

be described by calling them the abstract triangle. 3. all these six higher sephiroth we have considered in detail, and we have seen how the three supernal principles form the basis of manifestation, and the three abstract principles give expression to manifestation. the three higher are latent, and the three lower are potent. if we understand these things, we find we have a system for explaining the infinite diversity of manifestation of the planes of form by reducing them to their primary principles, which renders the relations between them and the mode of their interaction and development clearly comprehensible; which it never has been, and never can be when the attempt is made to reduce all things to terms of form, instead of resolving them into terms of force. 4. the lowest functional

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ted as having come to a place remote and far away, where there is neither air to breathe nor water to drink, but where he holds converse with tmu. in answer to his question "how long have i to live"[2, the great god of annu answers- auk er heh en heh aha en heh thou shalt exist for millions of millions of years, a period of millions of years. in the lxxxivth chapter, as given in the same papyrus, the infinite duration of the past and future existence of the soul, as well as its divine nature, is proclaimed by ani in the words- nuk su paut ba-a pu neter ba-a pu heh i am shu [the god] of unformed matter. my soul is god, my soul is eternity.[3] when the deceased identifies himself with shu, he makes the period of his existence coeval with that of the doctrine of eternal life. http//www.sacred

n whose mind conceived the existence of an unknown, inscrutable, eternal and infinite god, who was one-whatever the word one may mean here and who himself believed in a future life to be spent in a glorified body in heaven, was not a being whose spiritual needs would be satisfied by a belief in gods who could eat, and drink, love and hate, and fight and grow old and die. he was unable to describe the infinite god, himself being finite, and it is not surprising that he should, in some respects, have made him in his own image [1. the variant version has "i brought into my own mouth my name as a word of power, and i straightway came into being" 2 the papyrus from which these extracts are taken is in the british museum, no. 10188. a hieroglyphic transcript and translation will be found in arch

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

judaism, though it departed radically from orthodox christianity; nor did it partake of the profanation of religious ritual. it was in effect an attempt to derive power from god for the successful control of evil spirits. even in the grimoires and keys of black magic, the operator was constantly reminded that he or she must meditate continually on the undertaking at hand and center every hope in the infinite goodness of the great adonai. the god invoked in black magic was not satan but the jehovah of the jews and the trinity of the christians. the foundation of practical magic was the belief in the power of divine words to compel the obedience of all spirits to those who could pronounce them. such words and names were supposed to invoke or dismiss the denizens of the spirit world, and the

laimed spirit guide is merely a personification of an individual s unconscious or higher self. in other cases, communications may emanate from an impersonal source of intelligence that establishes a channel by assuming a conventional personality. throughout history, popular religions have found it difficult to establish contact with a more austere impersonal deity, such as the concept of brahman, the infinite, in esoteric hinduism, and have found it convenient to postulate a host of anthropomorphic gods and goddesses, which become a familiar focus for worshipers in societies based on interpersonal relationships. religion requires the spiritualization of emotions, and it is difficult to attach emotions of love or veneration to an impersonal absolute. in christianity, the concepts of god the

e gave a ring of lapis lazuri (some accounts suggest a talisman) to assist in the process of gaining the french throne. though he did not succeed, supposedly he passed the ring to his son who in 1830 became the king of france as louis philippe. some have speculated that falk met the swedish seer emanuel swedenborg during his residency in holland in the 1730s. among swedenborg s early books was on the infinite (1734, which discusses his meetings with several referred to as other minds. swedenborg also settled in england in 1744, just two encyclopedia of occultism& parapsychology. 5th ed. falk, samuel jacob chayyim 539 years after falk moved there. in the 1770s, falk also seemed to have joined the list of the associates of alessandro cagliostro, the italian occultist. while experiencing peri

oying with the doctrine of reincarnation: in the avenir of november 2nd, m. pezzani thinks he has silenced m. pierart, by asserting that without reincarnation all is chaos and injustice in god s creation: in this world there are rich and poor, oppressed and oppressors, and without reincarnation, god s justice could not be vindicated. that is to say, in m. pezzani s conception, god has not room in the infinite future to punish and redress every wrong, without sending back souls again and again into the flesh. m. pezzani s idea, and that of his brother re-incarnationists is, that the best way to get from paris to london is to travel any number of times from paris to calais and back again. we english believe that the only way is to go on to london at once. as to m. pezzani s notions of god s

was an active member for the rest of her life, including a tenure on the council. she experimented with whateley carington on esp, and was also a subject for physicians studying the effects of mescaline. she contributed a number of articles to the journal of the spr, including many memoirs of deceased members, but is most remembered for her two books, the sixth sense (1959) and her autobiography, the infinite hive (1964. she died june 27, 1980, in england. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. heywood, rosalind. the infinite hive. london: chatto& windus, 1964. reprinted as esp: a personal memoir. new york: e. p. dutton, 1972. the sixth sense: an enquiry into extrasensory perception. london: cha

uite different ideas about the exact details of the afterlife. eastern religions also offer elaborate descriptions of the existence beyond this earthly life, although, again, details vary considerably on the relationship between the human soul and god. in advaita vedanta, for example, the individual soul is perfected by infinite reincarnations to reassert its true reality as a group soul, then as the infinite divine itself; in vishadvaita vedanta, however, there remains some distinction between divinity and the perfected human souls. in general vedanta does not view immortality in terms of an achievement of individual souls in a period of time, but rather as the reassertion of an infinite divine reality when the illusions of individual ego, body, mind, time, space, and causality have disap

lf; in vishadvaita vedanta, however, there remains some distinction between divinity and the perfected human souls. in general vedanta does not view immortality in terms of an achievement of individual souls in a period of time, but rather as the reassertion of an infinite divine reality when the illusions of individual ego, body, mind, time, space, and causality have disappeared. this postulates the infinite divine as the eternal reality that is veiled by illusions of individual consciousness and the world of matter. at its beginning spiritualism offered itself as a new religion, necessarily rooted in christianity. the question of immortality and perfectibility of the soul has been more than just another doctrine; it has been a keystone of the spiritualist position. as the movement develo

l concepts of india and her people. it might be said that the mysticism of the hindus was a reaction against the austere religion and practical ceremonial of the sacred scriptures, the vedas. if its trend were summarized it might justly be said that the vedas point champion detachment; the pantheistic identification of the subject and object, worshiper and worship, aimed at ultimate absorption in the infinite; inculcating transcendence from the material world through the most minute self-examination, the cessation of physical powers; and belief in the spiritual guidance of the guru or mystical adept. for the indian theosophist there is only one absolute being, the one reality. however, in popular hinduism, the pantheistic doctrine of ekam advitiyam the one without second supposes a countle

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

when is healing psychic? tomorrow (spring 1955. where is bridey murphy? tomorrow (spring 1956. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. the macrocosm the whole universe.from the greek words macros (long) and kosmos (the world).symbolized by a six-pointed star, formed of two triangles. this is the sacred symbol of solomon s seal. it represents the infinite and the absolute.that is, the most simple and complete abridgment of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm and the microcosm (world in miniature (see also magical diagrams) encyclopedia of occultism& parapsychology. 5th ed. the macrocosm 953 macro-pk term used to denote the effects of psychokinesis (paranormal moveme

ng. truth, according to plotinus, is not the agreement of our comprehension of an external object with the object itself, but rather, the agreement of the mind with itself. for the philosopher the objects we contemplate, and that which contemplates are identical; both are thought. all truth is then easy. reduce the soul to its most perfect simplicity, and we find it is capable of exploration into the infinite; indeed it becomes one with the infinite. this is the condition of ecstasy, and to accomplish it, a stoical austerity and asceticism was necessary. the neoplatonists were thus, like the gnostics, ascetics and enthusiasts. plato was neither. according to plotinus, the mystic contemplates the divine perfection in himself; all worldly things and logical distinctions vanish during the per

he who does not understand how the soul contains the beautiful within itself, seeks to realize beauty without, by laborious production. his aim should rather be to concentrate and simplify, and so to expand his being; instead of going out into the manifold, to forsake it for the one, and so to float upwards towards the divine fount of being whose stream flows within him. you ask, how can we know the infinite? i answer, not by reason. it is the office of reason to distinguish and define. the infinite, therefore, cannot be ranked among its objects. you can only apprehend the infinite by a faculty superior to reason, by entering into a state in which you are your finite self no longer, in which the divine essence is communicated to you. this is ecstasy. it is the liberation of your mind from

ore, cannot be ranked among its objects. you can only apprehend the infinite by a faculty superior to reason, by entering into a state in which you are your finite self no longer, in which the divine essence is communicated to you. this is ecstasy. it is the liberation of your mind from its infinite consciousness. like only can apprehend like; when you thus cease to be finite, you become one with the infinite. in the reduction of your soul to its simplest self (aplosis, its divine essence, you realize this union, this identity [enosin. but this sublime condition is not of permanent duration. it is only now and then that we can enjoy this elevation (mercifully made possible for us) above the limits of the body and the world. i myself have realized it but three times as yet, and porphyry hit

e reached. the love of beauty which exalts the poet; that devotion to the one and that ascent of science which makes the ambition of the philosopher; and that love and those prayers by which some devout and ardent soul tends in its moral purity towards perfection. these are the great highways conducting to that height above the actual and the particular where we stand in the immediate presence of the infinite, who shines out as from the deeps of the soul. plotinus appears to have been greatly indebted to numenius for some of the ideas peculiar to his system. numenius attempted to harmonize pythagoras and plato, to elucidate and confirm the opinions of both by the religious dogmas of the egyptians, the magi, and the brahmans, and he believed that plato was indebted to the hebrew as well as

erefore (from plato) posited a being whom he calls the demi-urge, or artificer, who merely carried out the will of god in constructing the universe. expressed in summary, the mysticism of plotinus is as follows: one cannot know god in any partial or finite manner. to know him truly we must escape from the finite, from all that is earthly, from the very gifts of god to god himself, and know him in the infinite way by receiving, or being received into him directly. to accomplish this, and to attain this identity, we must withdraw into our inmost selves, into our own essence, which alone is susceptible of blending with the divine essence. hence the inmost is the highest, and as with all systems of mysticism introversion is ascension, and god is found within. porphyry entered the school of plo

land. hanover, n.h: university press of new england, 1973. podmore, frank. mesmerism and christian science. london: metheun, 1909. quimby, phineas p. the complete writings. edited by ervin seale. 3 vols. marina del rey, calif: devorss, 1987. the quimby manuscripts. edited by horatio dresser. new york: thomas y. crowell, 1919. reprint, new york: julian press, 1961. trine, ralph waldo. in tune with the infinite. new york: thomas y. crowell, 1897. troward, thomas. the edinburgh lectures on mental science. london, 1904. the hidden power and other papers on mental science. new york: dodd, mead, 1917. new thought (organ) quarterly organ of the international new thought alliance (inta, the major ecumenical organization bringing together the congregations of the large new thought groups (divine sc

though he lived in australia, isborn was a member of the society for psychical research, london. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. osborn, arthur w. the axis and the rim: the quest for reality in a modern setting. london: v. stuart, 1963. the cosmic womb: an interpretation of man s relationship to the infinite. wheaton, ill: theosophical publishing house, 1969. the expansion of awareness: one man s search for meaning in living. wheaton, ill: theosophical publishing house, 1967. the future is now: the significance of precognition. new hyde park, n.y: university books, 1961. the meaning of personal existence in the light of paranormal phenomena: the doctrine of reincarnation& mystical states

orks dealing with cosmology remembered primarily as foreshadowing many scientific facts and ventures of the future. his theories encyclopedia of occultism& parapsychology. 5th ed. swedenborg, emanuel 1515 regarding light, cosmic atoms, geology, and physics were distinctly ahead of their time. in 1734 he published prodomus philosophie ratiocinantrio de infinite, about the relation of the finite to the infinite and of the soul to the body. in this work he sought to establish a definite connection between the two as a means of overcoming the difficulty of their relationship. the spiritual and the divine appeared to him as the supreme study of man. he searched the countries of europe for the most eminent teachers and the best books dealing with anatomy, for he considered that science the locus

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

and wears a wooden bird mask from which a long, sharp beak extends. she is here to take away all those feelings and fears that impede spiritual progress. her bird mask symbolizes her connection with the vulture, which removes carrion, and the eagle, which soars toward the light. i cleanse the shadow side into perfection, she says. further reading bryant, alice, and linda seebach, 1997. opening to the infinite: human multidimensional potential. mill spring, nc: wild flower press. angelucci, orfeo (1912 1993) orfeo angelucci was among the most interesting of the early contactees. unlike many of his contemporaries, he was generally deemed 22 angel of the dark ufo contactee orfeo angelucci (fortean picture library) sincere, even by skeptics who tended to see him as something of a religious vis

e ship, and it flew rapidly away, a violet-colored trail in its wake. see also: abductions by ufos; contactees further reading creighton, gordon, 1974. the humanoids in latin america. in charles bowen, ed. the hu- manoids, 84 129. london: futura publications. ra ra channeled through carla rueckert. ra was not an individual but a group entity, part of the confederation of planets in the service of the infinite creator (rueckert and elkins, 1977. the goal, ra said, was to give instructions to those of planet earth who would seek the instructions for how to produce within themselves the vibration that is more harmonious with the original thought. further reading rueckert, carla, and don elkins, 1977. secrets of the ufos. louisville, ky: l/l research. rainbow city rainbow city was the ancestra

FAUST

n? mephistopheles you at the end are- what you are. put on your head perukes with a million locks, put on your feet a pair of ell-high socks, you after all will still be- what you are. faust i feel that i have made each treasure of human mind my own in vain, and when at last i sit me down at leisure, no new-born power wells up within my brain. i m not a hair s-breadth more in height nor nearer to the infinite. mephistopheles my good sir, you observe this matter as men these matters always see; but we must manage that much better before life s pleasures from us flee. your hands and feet too- what the devil!your head and seed are yours alone! yet all with which i gaily revel, is it on that account the less my own? if for six stallions i can pay, aren t all their powers added to my store? i a

FOCUS OF LIFE

ion aaos prepared for the death posture and judgement. awaking from the awful wrath-his teeth chattering, his limbs shivering and drenched with a cold perspiration, he allowed the ague to exhaust itself and thought thus "verily, i have nothing to forgive or repent. alas! what fears this i but its own conditions? man will create the faster moving body outside himself-always prefering compulsion to the infinite possibilities of freedom "a os was watching the waters" alas! alas! that which is ornamental reacts its uselessness-the symbol 'i was' the necrologue of love-is utility" then rising from his couch and taking an ecstatic inbreath "again would i die violently and jest at god" the operation having exhausted him he suffered this daydream "the waters became murky, then muddy, and movement

or correct pronounciation of language, save one" while he was thus meditating, suddenly he was afraid and gave a start. for beside his shadow grew another shadow. and when he looked round, there stood before him an illuminated youth who said "awake aaos, this sorry ruin thou didst cause by thy greater love. all these pleasures were but dreams, which awoke too violently. what is all sexuality but the infinite synonyms of self-love; self created and destroyed? these pleasures now dead, suppressed their own antecedent indulgence by afterthoughts of women. all original thought, once suppressed becomes volcanic" aaos, winking his eye, answered "when asleep, one should procreate in barren soil" at which they both smiled. after they had surveyed each other, aaos arose and left the youth. surmoun

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

here 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 of cabalist mysticism are based is connected with the scriptures through elaborate mystical interpretations of the words and letters of the hebrew text, particularly the book genesis (on which large parts of the zohar are a commentary. the hebrew alphabet, for the cabalist, contains the name or names of god; it reflects the fundamental spiritual nature of the world and the

in the cena. bruno would have preferred to meet one of the old barbarous friars at oxford, rather than the ciceronians of the present day. perhaps the prince alasco was also not quite satisfied, since sidney took him to see dee, the "conjuror, after his visit to oxford.2' de la causa, principio e uno (1584, dial. i dial, ital, pp. 209-10. for an english translation of this work, see s. greenberg, the infinite in giordano bruno, new york, 1950, pp. 77 ff^ these events may well have been in the mind of robert greene when he wrote (about 1587 or later) his play on friar bacon and friar bungay, set in mediaeval oxford which is visited by distinguished foreigners, the emperor and others, accompanied by a foreign doctor who has won great triumphs in all the universities of europe when disputing

histories of thought and of science, not only for his acceptance of the copernican theory, but still more for his wonderful leap of the imagination by which he attached the idea of the infinity of the universe to his copernicanism, an extension of the theory which had not been taught by copernicus himself. and this infinite universe of his, bruno peopled with innumerable worlds all moving through the infinite space thus finally breaking down the closed mediaeval ptolemaic universe and initiating more modern conceptions. readers familiar with a more usual approach to bruno than that pursued in this book will know that antecedents for bruno's ideas of infinity have been found in nicholas of cusa; that it has been suggested that he might have come across in england the work of thomas digges i

hose bosom are the heavenly bodies. that the moon, the 1 thomas digges, a perfit description of the caelestiall orbes, first edition in 1576. on digges and bruno, see f. r. johnson, astronomical thought in renaissance england, baltimore, 1937, pp. 168 ff. 2 see a. o. lovejoy, the great chain of being, harvard university press, 1942 (second edition, pp. 116 ff. 3 a. koyre. from the closed world to the infinite universe, new york, 1958 (second edition, p. 54. 244 giordano bruno in england: the hermetic philosophy sun, and innumerable other bodies are in this ethereal region, and the earth also; that it is not to be believed that there is any firmament, base, or foundation to which are fixed these great animals which form the constitution of the universe, the infinite material of the infinite

, p. 54. 244 giordano bruno in england: the hermetic philosophy sun, and innumerable other bodies are in this ethereal region, and the earth also; that it is not to be believed that there is any firmament, base, or foundation to which are fixed these great animals which form the constitution of the universe, the infinite material of the infinite divine potency. this is a characteristic passage on the infinite universe and the innumerable animated worlds from the cena de le ceneri. in the de i'infinito universo e mondi2- the same message is many times repeated, with variations which show that it is as an image of his conception of the divinity that bruno needs such a picture of the world: needs must indeed that there should be an infinite image of the inaccessible divine countenance and tha

f it exists (which i do not believe) must be, in my opinion full of intelligible beings, that is beings like the divinity of that space, so the sensible world is absolutely full of living beings .5 to increase his awareness of the divine, bruno had but to add to this that there is an infinite space outside the world and it is full of divine beings and he would have his extended hermetic gnosis of the infinite and the innumerable worlds. and in a remarkable 1 cena, dial. 4 (dial, ital, pp. 130-1. 2 published in england in 1584, with a dedication to the french ambassador. an english translation of this work by dorothea waley singer is available in her book giordano bruno, his life and thought, london, 1950, pp. 225 ff. 3 de i'infinito, dial. 1 (dial, ital, p. 377; quoted in d. w. singer's tr

'infinito, dial. 1 (dial, ital, p. 377; quoted in d. w. singer's translation, op. cit, p. 257. 4 c.h, i, p. 38 (corpus hermeticum, ii. 5 c.h, ii, p. 343 (asclepius. 245 giordano bruno in england: the hermetic philosophy passage in the de immenso, innumerabilibus et infigurabilibus one can actually watch how it is the hermetic spring upwards, the hermetic ascent, which lands bruno, so to speak, in the infinite. the opening chapter of that poem is on the ascent of the mens whence a new vision of the world is to be revealed. in the commentary on that chapter, there are these words: miraculum magnum a trismegisto appellabitur homo, qui in deum transeat quasi ipse sit deus, qui conatur omnia fieri, sicut deus est omnia; ad objectum sine fine. contendit, sicut infinitus est deus, immensus, ubiqu

nia fieri, sicut deus est omnia; ad objectum sine fine. contendit, sicut infinitus est deus, immensus, ubique totus' bruno has slightly altered the famous passage on the miraculous and godlike power of man to know the world, extending it into a power to know an infinite god and an infinite universe. thus it is as man the great miracle, knowing himself to be of divine origin, that bruno soars into the infinite to grasp and draw into himself the newly revealed reflection of infinite divinity in a vastly expanded universe. as to the immediate source of the new vision there can be no doubt. bruno found the conceptions of infinite space and innumerable worlds, inhabited like our own, in lucretius' de natura rerum from which he frequently quotes on these points in the de i'infirrito universo e m

numerable worlds, inhabited like our own, in lucretius' de natura rerum from which he frequently quotes on these points in the de i'infirrito universo e mondi1 and elsewhere. but he absolutely transforms the lucretian notions (themselves derived, of course, from the epicurean philosophy) by imparting to the innumerable worlds magical animation, totally absent from lucretius' cold universe, and to the infinite and its contents the function of being an image of the infinite divinity again a notion totally foreign to the agnosticism of lucretius. thus the godless universe of lucretius, in which that pessimistic man took refuge from the terrors of religion, is transformed by bruno into a vast extension of hermetic gnosis, a new revelation of god as magician, informing innumerable worlds with m

et of hermetism. the unity of the all in the one is bruno's constant theme; some of the most striking passages on this are in the de la causa, principio e uno which becomes something in the nature of a hermetic hymn: the summum bonum, the supremely desirable, the supreme perfection and beatitude consists in the unity which informs the all. may the gods be praised and may all living beings magnify the infinite, the most simple, the most one, the most high, the most absolute cause, beginning and one.2 the unity of the all in the one is, cries bruno in an earlier passage in the de la causa, a most solid foundation for the truths and secrets of nature. for you must know that it is by one and the same ladder that nature descends to the production of things and the intellect ascends to the knowl

FRATER ELIJAH ANGELS OF CHAOS

e angel is the thin silver cord of the horizon; demarcation zos-kia. the angels unity with chrnzn is explosion of duality to a continuous transformation. see also appendix vi. subscribing to all of the above can be of great benefit to the magician because it offers him/ her a handle in the formulation/ invocation of the angel, as well as a magnificent channel with which to learn, grow and explore the infinite worlds and beyond. when faced with nothing, one had better well do something! a side note on dangers. any invocations and interaction with the outer-spaces should not be under taken at least until after initial contact with the angel is established. and definitely not in the demonic bindings phase. why is this the case? it seems that the pathways extending through non-existence, also

s of becoming another, in the void, for companionship. i do not grasp the physics so do not ask. we (the scarlet brotherhood) use truth to our ends, neither falling into the vices or virtues of the other extremes (hopefully, but amassing know-ledge and truth through it s various filters. the path of the scarlet brother is one of the highest manifestations of the chaos current. a representation of the infinite variety of the one in perpetual flux. she has sought this. now this may sound like a call to arms, but not in the way one may think. we are now approaching horizon even though a handful of gold dust against a crazy wind is scattered hopelessly the grains must be fused into a single ingot -e.e. rehmus i m over here what is this? horizon is the boundary of our reality field in the micro

FULLER J F C SECRET WISDOM OF THE QABALAH

acks to the light, and, as plato said, our knowledge is nothing more than the shadows which play upon its walls. what this mystery is in itself we cannot tell. all we know is that it exists, and ultimately all we know of ourselves is that we exist. if we call this mystery ggod h, then our lives vibrate between the two poles of ggod is h and gi am h; but because the first transcends the reason, as the infinite transcends the finite, the relationship between them can only be expressed in symbols; that is in finite, or rational, terms. if in the place of god we write greality h, gnature h, gunknowable h, or gzero h, it matters not one whit; the equation is just as obscure; for all we have done is to replace a by b, c, d, or e, not knowing what these letters mean. the symbol has changed, but w

n a state of wonder- that is of love or attraction. so long as this equilibrium lasts- that is so long as faith in the potency of the symbol is overwhelming- contentedness monopolizes the life of man; but directly this faith declines, discontent intervenes, and it is in discontent that must be sought the origins of all world revolutions. why is this so? because the finite can only find succour in the infinite, the potent in the omnipotent, the limited in the unlimited, the mortal in the immortal, the child in the mother. cut away the greater, and the lesser is bereft of hope. it is like a ship drifting on a shoreless sea. she may be well built, well stocked, and bravely manned, yet her destiny is foreordained; having no port to put into, sooner or later she and her crew must sink beneath t

instrument. the result is a moral disintegration- a throwing out of balance, out of focus, out of equilibrium. chaos surrounds us, because the mysteries have been communicated to those unworthy to receive them, and not until the new body is endowed with a new mind will a new soul be born within it. such an equilibrium can alone be established through wonder- a stepping out from the finite towards the infinite, a transmutation of satan into god. secret wisdom of the qabalah page 8 the secrecy of transcendental knowledge transcendental knowledge is knowledge which transcends the intelligence, yet it need not therefore be knowledge which is beyond the focus of the mind. the differential calculus is common knowledge to the mathematician, and yet it is transcendental to the majority of mankind

, nor are they souls, nor are they any form that may be seized hold of by any of the senses. know that the palaces are thoughts-seen through curtains. take away the thought, and the palace becomes nothing that the mind can grasp nor the imagination picture! and know, finally, that all the mysteries of the faith lie in this doctrine: that all that exists in the upper world is the light of thought- the infinite. lift the curtain, and all matter appears immaterial! lift another curtain, and the immaterial becomes even more spiritual and sublime! as each succeeding curtain is lifted we are transported to ever-higher planes of sublimity until the highest is reached!22 the curtains are the divisions (abysses) between the superconscious thought of god and the conscious thought of man. the ultimat

bes, the ain soph withdrew itself into itself to form an infinite space- the abyss. in this space appeared a point of light, or life-giving energy, which filled it. the ain soph aur is, consequently, pictured as contraction and expansion, a sucking-in and throwing-out within itself; it therefore symbolizes the centripetal and centrifugal energies of creation, which through their rhythm constitute the infinite light out of which the universe is made; this light has been called the idealized blood of the universe. this trinity of primal causes- the ayin, the ain soph, and the ain soph aur- is concealed in the first three verses of the book of genesis: the creation out of god, since everything in gthe heavens and the earth h comes from the no-thing; the spirit of god; and the light which eman

-conscious state to the purely conscious individual- that is to an individual who has never experienced super-consciousness- is to turn wisdom upside down. such a man, the ordinary individual, we will call y; then, if x attempts to explain his experiences to y, as all language deals with three-dimensional concepts, he can only do so by means of symbols, symbols which in some vague way may explain the infinite in terms of the finite and the timeless in terms of the timed. 6 should x set out to explain them, to do so he must fall back on his g knowledge and education; consequently his symbols will depend on the relationship between the brilliance he has experienced in j and the balance of knowledge he has established in g- his normal life. the more ignorant he is and the more unbalanced he i

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

this goddess, who is designated as the "oldest" is implored "not only to drive away darkness and enemies that lurk in the dark, but likewise to deliver man from any sin which he may have committed "may aditi by day protect our cattle, may she, who never deceives, protect us from evil" in the egyptian as in the indian and hebrew religions, the two generating principles throughout nature represent the infinite, the holy of holies, the elohim or aleim--the ieue. within the records of the earliest religions of ethiopia or arabia, chaldea, assyria, and babylonia, is revealed the same monad principle in the deity. this monad conception, or dual unity, this god of light and life, or of wisdom and generative force, is the same source whence all mythologies have sprung, and, as has been stated, am

ppendage to it, constituted the god-idea of mankind for at least four thousand years; and, instead of being confined to the earlier ages of that period, we shall presently see that phallic worship had not disappeared, under christianity, as late and even later than the sixteenth century. such has been the result of the ascendancy gained by the grosser elements in human nature: the highest idea of the infinite passion symbolized by the organs of generation, while the principal rites connected with its worship are scenes of debauchery and self-abasement. at the present time it is by no means difficult to trace the growth of the god-idea. first, as we have seen, a system of pure nature-worship appeared under the symbol of a mother and child. in process of time this particular form of worship

gh female was figured with a beard to denote that within her were embraced the masculine powers, embodied a conception of universal womanhood and the deity widely different from that entertained in the later ages of greece, at a time when venus the courtesan represented all the powers and capacities of woman considered worthy of deification. to such an extent, in later ages, have all our ideas of the infinite become masculinized that in extant history little except occasional hints is to be found of the fact that during numberless ages of human existence the supreme creator was worshipped as female. one has only to study the greek character to anticipate the manner in which any subject pertaining to women would be treated by that arrogant and conceited race; and, as until recently most of

ose- nirvana. the mythical buddha was the prototype of the mythical christ. his mother was mai or mary, queen of heaven, or the vernal spring. he was a new incarnation of the sun--the savior of the world. in process of time his many miracles were offered as proof of his divine character. although he taught the existence of a great and universal power, he made no attempt to explain the unknowable. the infinite is to be contemplated only through its manifestations. nirvana is not annihilation, as has been erroneously taught by christian missionaries. as explained by buddhists themselves, it comprehends a state of absolute rest from human strife and wretchedness. it is the absorption or relapsing into the great first principle, whence all life is derived--a state so pure that the human is los

GILBERT THE MAGICAL MASON

f the world (2) that all we perceive or know of is formed on the sephirotic type (3)thathuman souls were pre-existent in an upper world before the origin of this present world (4) that human souls before incarnation dwell now in an upper hall, where the decision is made as to what body each soul shall enter (5)thatevery soul after earth lives must at length be so purified as to be reabsorbed into the infinite (6)thattwo lives are taught by many rabbis, to be necessary for all to pass; and that if failure result in the second life, a third life is passed linked with a stronger soul who draws the sinner upward into purity (7) that when all the pre-existent souls have arrived at perfection, the fallen angels are also raised, and all lives are merged into the deity by the kiss of love from the

GILBERT THE SORCERER AND HIS APPRENTICE

ion, the despair of mathematicians, is usually symbolised bythegreek letter 1t -initself a meaningless symbol,butto those who know that it is really a corruption of the hebrew letteri'1which symbolisesthefemale or receptive principle,itat once becomes fullofmeaning; and we see that thegreat1tproblem,as it iscalled.orsquaringthecircle, will only be accomplished when. the finite is re-absorbed into the infinite.itis to be noticed also, that this symbol (fig. 3) is the alchemical symbol for salt, which signifiestheunion of two natures, a correspondence which will beofuse to us later on in this course.theenergising and vitalising principle is fitly symbolised by fire, whose nature ever aspiring is represented by the vertical straight line, and these twoform-thecrossinthe-circle (fig. 4, which

to us later on in this course.theenergising and vitalising principle is fitly symbolised by fire, whose nature ever aspiring is represented by the vertical straight line, and these twoform-thecrossinthe-circle (fig. 4, which therefore represents matter in manifestation or matter vitalised by spirit, and on this cross ofmattermustevery infinite spirit cast into matter suffer until its reunion with the infinite.thisis the key to allthesymbology of the pre-christian cross. constantly appearing astheglyph of some divine or semi-divine being who suffered for humanity in human shape, also as the symbol of many nature myths, as the passage of the sun over the equator attheequinox (and other passings over, also the symbol oftherenewing of mere physical life.everyonewill interpret the symbol accord

utelyincertain conditions of light, at the will of your mind, you can either look through your carriage window and see the country outside, or you canlook at the glass and see the glass and see the reflection of the carriage within. that is precisely a small analogy of what happens at the confines of theairat the blue sky.thegreater part of the picture which is formed upon the earth goes out into the infinite,buta certain portion is reflected back to earth. thus the sky on a clear day, contains as it were, an enormous reflected picture of every incident that is transpiring upon the face of the earth. can you see it? yes, you can, if you .can once attain to the proper pose of mind, which is only attained by training. now that picture is a small picture upon the sky, is a small image of the

s it were, an enormous reflected picture of every incident that is transpiring upon the face of the earth. can you see it? yes, you can, if you .can once attain to the proper pose of mind, which is only attained by training. now that picture is a small picture upon the sky, is a small image of the picture of the globe of this earth, which rays out into the infmite, and is continually passing into the infinite, so that a perpetual string of pictures of everything which has ever taken place upon this globe is passing out at this moment, and has been doing so at every moment since the world first came into existence, and those pictures may under certain circumstances be seen. this is what is called the cosmic picture gallery. and this small experiment, which is one of the first which is recom

rk fortnight are the negative running more strongly. and so you get again in summer the positive running more strongly, and in winter the negative accentuated. and thus you get three distinct series of positive and negative of the running of the five tatwas; every one crossing and recrossing, acting and reacting upon each other, and producing an infinite complex255 ity which is only paralleled by the infinite complexity of creation. in precisely the same way was the physical body of man created and built up from the very first germ of organic humanity up to the complete full-grown adult human being; created, sustained, developed, and built up by the operation of the tatwas bringinghimthese five characteristics in varying quantities and at varying times. here, in order to see how the tatwas

GLOBAL FREEMASONRY

ut the origins of the universe and living things is a story replete with myths totally contrary to the facts of creation revealed in holy books. many of which departured from the orthodox view. the most central tenet of israel's faith had been the proclamation that "our god is one" but kabbalah asserted that while god exists in highest form as a totally ineffable unity called by kabbalah ein sof, the infinite this unknowable singularity had necessarily emanated into a great number of divine forms: a plurality of gods. these the kabbalist called sefiroth, the vessels or faces of god. the manner by which god descended from incomprehensible unity into plurality was a mystery to which kabbalists devoted a great deal of meditation and speculation. obviously, this multifaceted god image admits t

GOLDEN DAWN RITUALS G

, who governeth the works of (name of the element, to guide me in the pathway and furthermore to direct 5 thine angel (trace the letters in the air while vibrating the appropriate angelic name) to watch over my footstep therein. may the ruler of (name of the element, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the l

GOLDEN DAWN RITUALS U3

f the macrocosmos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into the infinite abyss of the heavens. thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the macrocosmos. thus, receiving the direct ray as then reflected into his thought, he can unite himself with the ray of his thought so as to make one continuous ray from

GOLDEN DAWN RITUALS Z1

f the light: all these are in the knowledge of tho-oth. the particular exordium at the ending of the light: at the limits of the night: 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 universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0

GOLDEN DAWN RITUALS ZAM13

et 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 of the ruach which end in the endless grade. if amoun wishes to come after me, he must deny his very self, take up his cross and follow in my steps. whosoever loves his life will lose it, but whosoever loses his life for my sake, will preserve i

nothing, in thee i am self and exist in thy self from nothing. live thou within me and bring me unto the self which is in thee. we desire the attainment and knowledge of our higher and divine genius, the summon bonum, true wisdom, perfect happiness. thou who dwellest in the boundless light in whom only is being and who alone can say i am, beginner of movement, life in all things. thou who filled the infinite universe with thy essence, thou art glorified forever and ever. amen (all rise) all "iao" third adept "let the divine light descend (perform the s.i.r.p. or watchtower) third adept (faces east and vibrates the divine names and kings of each of the watchtowers saying "we invoke ye angels and kings of the watchtowers. be here now and partake of this ceremony of the rosea rubea et aurea

kness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds fear, this is he who having made voice by his commandment is lord of all things, 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

GOLDEN DAWN RITUALS ZAM14

ore divine rest and an utter cessation from strife" step 7 trace l hexagram with the sigil in center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto him/her, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will. should_(his/her name_ will to absorb into the infinite, or to be united with his/her chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any star, or aught else, unto_(his/her name_ may there be granted the accomplishment of his/her true will" step 9 go to the altar, and visualize the deceased at the east facing west. step 10 "i invoke thee

GOLDEN DAWN RITUALS ZAM20

hich is in god the vast one" step 19 pass to the north. project the astral form to the throne of the hierophant in the east, and facing your body, say "the voice of my higher self said unto me 'let me enter the path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the 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 h

therefore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius" step 24 pass to the cauldron on the altar. stand east of altar, facing west, and as you read, place the four elements of rose, wine, bread and salt, and incense from the censer, into the burning cauldron. say "o ynda, thou mighty and secret soul that is my link with the infinite spirit, i beseech thee in the name of hyha and in the tremendous name of strength through sacrifice hwchy, hcwhy, that thou manifest in me. manifest thou unto me, i beseech thee my angel, for thy assistance in the great work so that i, even i, may go forward from that lower selfhood which is in me, unto that highest selfhood which is in god the vast one. manifest thyself unto me, in m

GOLDEN DAWN RITUALS ZAM21

, isis magus of earth north, nephthys magus of air east, aroueris (note: if there are less than the required number of adepts, perform the s.i.r.h. first, then form the god shells (all god forms perform the following invocation, one at a time, in the following order) 1. horus 2. isis 3. nephthys 4. aroueris (chief adept performs the middle pillar silently behind altar of the universe uniting with the infinite light while this process is taking place "come thou forth i say, come thou forth in the name of the mighty and terrible one, elohim gibor, and may thy mighty archangel kamael, thy angels seraphim, defend with all the force, power and might of geburah, and make all spirits subject unto me. entrust me with the power to invoke thy forces on command in the defense of this order, my loved

c, all loyal subjects of the golden dawn in the outer and all those deemed helpless by a merciful adept of light (all adepts step out of the god forms and form a line behind chief adept at the altar of the universe) 1. chief adept 2. magus of fire 3. magus of water 4. third adept 5. fourth adept 6. all others 7. second adept all "i am frater/soror_ of the r.r. et a.c, loyal adept and subject unto the infinite mercy and power of light (cuts self "in the name of the vast and mighty one, in the name of all the gods who symbolically stand guard around this temple and order, in the name of elohim gibor, the mighty and terrible one, i shed this blood as a symbol of the blood that must not be shed by those who would interpose against my will and service to divine light (returns to position (when

GOLDEN DAWN RITUALS ZAM7

ius 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 universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the god form of thoth 3 "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

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

more orthodox to take, consider the rank and relative position in the a:.a. structure of charles stansfeld jones, or frater achad. in 1903 aleister crowley wrote his essay berashith in which he affirmed: i assert the absoluteness of the qabalistic zero and concluded that all things happened by chance. against the assertion of the absoluteness of the qabalistic zero, and crowley s chance we affirm the infinite plenum of all perfection which fills the qabalistic void. there is the fact that i am just as much a.c. s magical child, in fulfillment in a very real sense of liber legis, as ever i was. i can t get away from that, any more than he could, whether either of us liked it or not. the proofs are overwhelming. we are dealing with a full-size world-mystery and a real fight between the black

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

eagles, for example, or vice versa. another pair of symbols often seen in tor is the rose and the cross. in addition to being symbols for femininity and masculinity, the rose is the infinitely large while the cross is the infinitely small (however, sometimes their roles are seen reversed. when seen in tor, they usually symbolize the concept of extension in space. 213 lin, looking at the formless the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! aleister crowley, aha after your experiences in tor you will be ready for the 22nd aethyr, un. this is the aethyr of the void. un marks the first stage in th

from their surroundings. this sharp distinction between the lodge and the so-called black brothers led to the rift in 240 buddhism between the mahayana and the hinayana and to simi lar spl its in many occult organizations. it is a distinction involving the concept of spiritual selfishness and you will need to understand it before going beyond loe. 241 ikh, the holy city the finite cannot conceive the infinite, nor can it apply to it its own standard of mentalexperiences. infinity cannot comprehend finiteness. the boundless can have no relation to the bounded and the conditioned. h.p. blavatsky, the secret doctrine the holy ci ty is the name given to the highest inhabited region below the abyss. it is located in the eleventh aethyr, ikh, and you will see it whenever you enter this aethyr. i

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

s. things are different in their forms only, not in the basic principles which give them existence. a cell of the body differs from a planet only in its particulars, its extension, or mass and function. both are subject to the same universals, or cosmic order. we are wrongly accustomed to think of the so-called finite things and the things of ourselves and our earth as constituting one world, and the infinite as another. the world, however, as seen through the microscope is [186] the same cosmos as seen through the telescope. the error in differentiating caused the origin of the words microcosm and macrocosm. microcosm is derived from the greek words mikros, meaning small, and kosmos, meaning world; thus, small world. macrocosm is derived from makros, meaning great; thus, great world or un

what lies beyond the range of our physical senses and extends into infinity as self, and is seemingly inexplicable, is characterized as the divine and psychic. it is the duty of man to transmute as much as possible of the psychic, that which he now relegates exclusively to the divine, into the realm of the physical.into the world of everyday living. rosicrucians recommend discovering the psychic, the infinite potentialities of your being, and converting them into principles which will expand your objective existence. since all is basically divine, nothing can be contaminated by being brought into the realm of physical existence. after all, much that is today termed psychic will tomorrow become 198 material.not in relation to the cosmic whole of which it is a part, but in our ability to u

HELENA BLAVATSKY NIGHTMARE TALES

in the rig-veda* but the god had denied male heirs to his worshipper, and this made the king veryunhappy* it is only much later in the orthodox pantheon and the symbolical polytheism of thebrahmans that varuna became poseidon or neptune- which he is now. in the vedas he isthe most ancient of the gods, identical with ouranos of the greek, that is to say apersonification of the celestial space and the infinite gods, the creator and ruler of heaven andearth, the king, the father and the master of the world, of gods and of men. hesiod's uranusand the greek zeus are one. nightmare talesthe blue lotus21 "alas" he wailed, every morning while performing his puja to the lesser gods "alas! what avails it to be thegreatest king on earth when god denies me an heir of my blood. when i am dead and plac

HELENA BLAVATSKY THE KEY TO THEOSOPHY

and chemical processes. is this so? a. i think not. nor is there any lexicographer capable of explaining, whether to himself or 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

e 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 duration, and it is reached only by the very, very few. it is, indeed, identical with that state which is known in india as samadhi. the latter is practiced by the yogis, who facilitate it physically by the greatest abstinence in food and drink, and mentally by an incessant endeavor to purify and elevate t

nd a logical absurdity. even the hebrew cabala rejects such an idea, and therefore, makes of the one and the absolute deific principle an infinite unity called ain-soph*)ain-soph (greek: toh pan, epeiros, the boundless or limitless, in and of nature, the non-existing that is, but that is not a being. in order to create, the creator has to become active; and as this is impossible for absoluteness, the infinite principle had to be shown becoming the cause of evolution (not creation) in an indirect way-i.e, through the emanation from itself (another absurdity, due this time to the translators of the cabala) of the sephiroth. how can the non-active eternal principle emanate or emit? the parabrahman of the vedantins does nothing of the kind; nor does the ain-soph of the chaldean cabala. it is a

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 infinite essence-for all are one. nor, as just remarked, that a prayer is a petition. it is a mystery rather; an occult process by which finite and conditioned thoughts and desires, unable to be assimilated by the absolute spirit which is unconditioned, are translated into spiritual wills and the will; such process being called "spiritual transmutation" the intensity of our ardent aspirations

s-i.e, gods, saints, angels, etc, because we regard it as idolatry. we cannot pray to the absolute for reasons explained before; therefore, we try to replace fruitless and useless prayer by meritorious and good-producing actions. q. christians would call it pride and blasphemy. are they wrong? a. entirely so. it is they, on the contrary, who show satanic pride in their belief that the absolute or the infinite, even if there was such a thing as the possibility of any relation between the unconditioned and the conditioned-will stoop to listen to every foolish or egotistical prayer. and it is they again, who virtually blaspheme, in teaching that an omniscient and omnipotent god needs uttered prayers to know what he has to do! this-understood esoterically-is corroborated by both buddha and jes

in all; every atom is resolved into one homogeneity -ooo- evolution and illusion q. but who is it that creates each time the universe? a. no one creates it. science would call the process evolution; the pre-christian philosophers and the orientalists called it emanation: we, occultists and theosophists, see in it the only universal and eternal reality casting a periodical reflection of itself on the infinite spatial depths. this reflection, which you regard as the objective material universe, we consider as a temporary illusion and nothing else. that alone which is eternal is real. q. at that rate, you and i are also illusions. a. as flitting personalities, today one person, tomorrow another-we are. would you call the sudden flashes of the aurora borealis, the northern lights, a "reality"

itself except it abide in the vine; no more can ye, except ye abide in me. i am the vine-ye are the branches. if a man abide not in me he is cast forth as a branch, and is withered and cast into the fire and burned. now we explain it in this way. disbelieving in the hellfire which theology discovers as underlying the threat to the branches, we say that the "husbandman" means atma, the symbol for the infinite, impersonal principle, while the vine stands for the spiritual soul, christos, and each "branch" represents a new incarnation. q. but what proofs have you to support such an arbitrary interpretation? 1. universal symbology is a warrant for its correctness and that it is not arbitrary. hermas says of "god" that he "planted the vineyard" i.e, page 87 the key to theosophy- hp blavatsky.t

iny an occultist or a philosopher will not speak of the goodness or cruelty of providence; but, identifying it with karma-nemesis, he will teach that, nevertheless, it guards the good and watches over them in this as in future lives; and that it punishes the evil-doer-aye, even to his seventh rebirth-so long, in short, as the effect of his having thrown into perturbation even the smallest atom in the infinite world of harmony has not been finally page 97 the key to theosophy- hp blavatsky.txt readjusted. for the only decree of karma-an eternal and immutable decree-is absolute harmony in the world of matter as it is in the world of spirit. it is not, therefore, karma that rewards or punishes, but it is we who reward or punish ourselves according to whether we work with, through and along wi

HP LOVECRAFT A DARK LORE

yke method from the essential saltes of humane dust, a philosopher may, without any criminal necromancy, call up the shape of any dead ancestour from the dust whereinto his bodie has been incinerated' it was near the docks along the southerly part of the town street, however, that the worst things were muttered about joseph curwen. sailors are superstitious folk; and the seasoned salts who manned the infinite rum, slave, and molasses sloops, the rakish privateers, and the great brigs of the browns, crawfords, and tillinghasts, all made strange furtive signs of protection when they saw the slim, deceptively young-looking figure with its yellow hair and slight stoop entering the curwen warehouse in doubloon street or talking with captains and supercargoes on the long quay where the curwen sh

hing his danger- real or fancied- and opening dizzy new vistas of cosmic and superhuman knowledge. my own zeal for the unknown flared up to meet his, and i felt myself touched by the contagion of the morbid barrier-breaking. to shake off the maddening and wearying limitations of time and space and natural law- to be linked with the vast outside- to come close to the nighted and abysmal secrets of the infinite and the ultimate- surely such a thing was worth the risk of one s life, soul, and sanity! and akeley had said there was no longer any peril- he had invited me to visit him instead of warning me away as before. i tingled at the thought of what he might now have to tell me- there was an almost paralysing fascination in the thought of sitting in that lonely and lately-beleaguered farmhou

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

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

INITIATION INTO HERMETICS

round there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower, creation has been symbolized by a ball, in the interior of which are represented the procreative positive and negative forces which stand for the creating act of the universe. the eternal, the infinite, the boundless, and the uncreated have been expressed symbolically by the word aum and the dark purple to black color. initiation i theory the great secret of the tetragrammaton or the quabbalistical yod-he-vau-he device: that which is above is also that which is below (hermes trismegistus) 1. about the elements everything that has been created, the macrocosm as well as the microcosm

e primary source is the most etheric and subtle, and the more you pull it to you, the more dense, material and hot it will become. you are bound to feel the heat on your body during this exercise. the more compressed and accumulated the element is condensed in the room, the stronger the heat will grow. you should actually have the sensation of being in a baking oven. now dissolve the element into the infinite by your willpower and imagination. repeat the same procedure for the air element, drawing it out of the ball-shaped universe down to you from all directions, filling and condensing your room with it. performing this exercise correctly, you ought to have the sensation of floating in an endless ocean of air, free from any gravity and attractive power. in a room filled in just the descri

ISIS UNVEILED

le that hardly anything can demonstrate to btm bis proper existence and that of nature. perhaps that which we regard as the universe, and the divers beings which aeem to compose it, have nothing real, and are but the product of continued illusion mdj/d of our senses" and the modem schopenhauer, repeating this philosophical idea, 10,000 years old now, says "nature is non-existent, per. na- ture is the infinite illusion of our senses" kant, schelling, and other metaphysicians have said the same, and their scdioo] maintains the idea. the objects of sense being ever delusive and fluctuating, cannot be a reali. spirit alone is unchangeable, hence it alone is no illusion, lliis is pure buddhist doctrine. the religion of the gnont (knowledge, the most evident offshoot of buddhism, was entirely ba

nts (of matter "perceiving the supreme soul in all beings and all beings in the supreme soul, in offering his own soul in sacrifice, he identifies bimself wiui the being who shines in his own splendor" manu, xii, slokaa 90, 91. thus christos as a unity is but an abstraction: a general idea rqtresehting the collective aggregation of the numberless spirit-entities, whi^ are the direct emanations of the infinite, invisible, incomprehensi- ble fmst cause the individual spirits of men, erroneously called souls. they are the divine sons of god, of which some only overshadow mortal men but this in the majority of cases, some remain forever planetary spirits, and some the smaller and rare minority unite themselves during life with certain men. such god-like beings as gautama-buddha, jesus, lao-tse

the highest god is, as we have shown in the preceding clu4>ter and as in the case cs the hindfl and buddhist philosophies, a pure abstraction, whose objective existence is denied by the latter. it is 'hokhmah, the "suprbub wisdom, that cannot be understood by reflexion" and that lies within and without the cbaniuh of long facb (sephira, the uppermost of the three "heads" it is the "boundless and the infinite ain-sopb" the no-thing. the 'three heads' superimposed, are evidently taken from the three mystic trian^es of the hindqs, which are also 8(q>erimposed. the hi^est 'head' oontains the trinity in chaos, out of which springs the manifested trinity. ain-soph, the forever unrevealed, who is bound- 801. clem. ales: sbvm^v.ny. 502. roaoiroth: km.dauidata,h,p.24z. tea. chunpoilion-flgem: bgti

three hundred and twen- millions of human years the tradition says the trinity itself, with all the lesser divinities, will be annihilated, together with the universe, and cease to exist. then another universe will gradually emerge from the pralaya (dissolution, and men on earth will be enabled to comprehend svatahbho as it is. alone this primal cause will exist forever, in all its glory, filling the infinite space. what better proof could be adduced of the deep reverential feeling with which the 'heathen' regard the one supreme eternal cause of all things visible and invisible? this is again the source from which the ancient kabalists derived identical doctrines. if the christians understood oenais in their own way; and if accepting the texts literally they enforced upon the un- educated

ther-prindjiu, enclosed within his own divine essence nsri, the immortal virgin who, when impregnated by bis spirit, becomes tanmdlra, the mother of the five elements air, water, fire, earth, and ether. tlius may be shown how from the hindfi cosmogony all others proceed. knorr von rosenrotb, busying himself with the interpretation of the eabala, argues that "in this first state (of secret wisdom, the infinite god himself can be understood as 'father (of the new covenant. but the light, being let down by the infinite through a canal into the 'primal adam' or messiah, and joined with him, can be applied to the name son. and the influx emitted down from him [the son] to the lower parts [of the universe, can be referred to the character of the holy ghost" sophia-achamotb, the half-spiritual, h

mblem of the the celertial papendicular and the t erm. tiimltrti, three in one. lite trian^ with trial horiiontal baae-linb* but the idea iti apex upward indicates the male prind- is the tame; adam ifj^mmi? the type pie, downward the female; the two typify- of humanity a* a cosectite totality within ing at the nme time tpirit and matter. the unity of the creative god and the uni- hiit wtdd within the infinite universe it venal ^lirit. the microcoam within the macrocomn. as toa bn? tb* trinit? ol sum, ud a, in the jewish kabala. it is tbe tymbol of bbht of the womb of the universe, the terreatrial dpk, tli tgg, whose archetype is the golden mun- dpk dane egg. it is from within this spiritual bosom of mother natute that proceed all the great savion of the onivene the avatar* of the invisible

dchiutoi to be the inditkhulinii ^int in mui. 790. tbe ten hcnimha or mtan remind m agkis of the five bnddhittie nod t^ btlhmutic aratcn of buddha kod kriahiu. digitizecoy google the druzes of mount lebanon 311 correirt version or the coiauin- gabblbo vebceon reported bt the henta as imparted orally bt crbistcan hiesionaxiis and ihe l^chers* grveh ih pretended expositions* 1. tht umtji cf ood, or the infinite one- 1 (2"'tnitb in wonls' meuiiag in dob of deity. pnctice, oniy intih to tht nligion and to the mitiattd: it ii lov^td to act oavl to rpeai dtdmod to mm of anoottr 2. tkt euential txcdunee q^ ttva. 2 (7 "mutual hdp, wfttcfafulneu, uid protection" 3. tdention; right given to ajl men and 3 "to renounce all other rali- women to freelj express their(^inioiu on gious" rdigiooa matters, a

he iriics of what was once a grand fmm ot naturv-worahip, whid has beoi oaa? tracted under a de^>otism into a secret (hder, hidden from the li^t of day, aod n^ only in the smoky glare of a few burning lamps, in some damp cave or diape) under ground. the datt tenet* of their religious t *j4imfl. we comprised in seven 'tablet* which arc these, to state them in general t tum "1. the unity of god. or the infinite onenes* of deity "2. the essential ezcdienoe of truth "3. the law of tderation as to all men and women in ofunion "4, rwomen a* to charactet and conduct "s, entire mibmiauon to god* decree* a* to fate "6. chastity of body and mind and aoul "7. mutual help undo all condition "these tenet* ace not printed or written. another set is printed or written to midnd the

every man. this 860. joht. xv. 17. 870. la kauu phltumintt da la magit. p. 74. 871. j. bartbtioiv st-hilaiie: lt bouddka tl m nlitum, p. t; hria, 18aa 872. ct. hu mllikt: ckipi. ie, i. p. 217. 873. jovn^ da doatt, avro. 1853. 874. filiphu uvi: dofnu et ritud d (a luut* mttgu. rihid, di. xiii. digitizecoy google 344 isis unveiled mirific name which, according to the most andent orades "mshes into the infinite worlds, ix'f^v^ arpo^ixiyyt* can be obtained in a twcrfom way: by regular initiation, and throng the 'small voice* which elijah heard in the cave of horeb. the mount of god. and "when elijah heard it he wrapped his face in kit manue, and stood in the entering of the cave. and behold there came the voice" wlien apollonius of t^ana deaied to hear the 'small voice' he used to wrap himsel

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

y imbued with the oriental mysticism and transcendental religious views. the inextricable difficulties, says he, attending the vulgar notion of material substances, concerning which we know this only, that we know nothing, induced many of the wisest among the ancients, and some of the most enlightened among the moderns, to believe that the whole creation was rather an energy than a work, by which the infinite being, who is present at all times and in all places, exhibits to the minds of his creatures a set of perceptions, like a wonderful picture or piece of music, always varied, yet always uniform; so that all bodies and their qualities exist, indeed, to every wise and useful purpose, but exist only as far as they are perceived a theory no less pious than sublime, and as different from an

ep as the eternal secret of original human fellowship and society? and may even the amusement and the wonder of uninterested spectators and standers-by arise only from their having the unimagined fact (to them) of dream and magic being presented, while this unaccountable show is the secret foundation (as dream started at the beginning of time) of all the sentimental phenomena of the world? in all the infinite gradations of love, and passion, and sympathy (and in the experience of their opposites, we may be witnessing the baffled attempts of the whole round of human-nature of the succession of the generations in the centuries life being hopelessly too short, and circumstances controlling everything; we may be seeing the efforts of the halves to recover each other. the masculine half of mank

s are commanded, good spirits evoked, and the innermost hidden resources of nature, and the spirits of nature, laid bare and availed-of. rosicrucian magic system. 339 secondly. when deity is said to be light pervading and vivifying all nature, he enters not in anything unless a mask of the object is adopted as the medium in which he fixes. this aura (or the deliquescence of the uproused light) is the infinite ethereal spirit. the spring or the moving spirits, or the means, of alchemy evolve out of it. they are fivefold in their exercise or delimitation. god is indeed identical with this supreme spirit. and the radiant or intense material-nucleus is the lucid conflux-spot, or the sun: stored (by its spirits) with vigour, sensitiveness, and intelligence. from this intense centre or fiery bla

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

ion, and the creation of meaning in medieval kabbalah: isaac of acre fs illumination of the eyes, h in the journal of the american academy of religion, vol. 72, issue 1 (atlanta: emory university, march 2004. contemplative practice and the transmission of kabbalah: a study of isaac of acre fs me firat eeinayim. ph.d. dissertation, waltham: brandeis university, 2003. huss, boaz. gnisan.the wife of the infinite: the mystical hermeneutics of rabbi isaac of acre, h in kabbalah: journal for the study of jewish mystical texts, vol. 5, edited by d. abrams and a. elqayam (los angeles: cherub press, 2000. idel, moshe. the mystical experience in abraham abulafia. numerous references to isaac of acre throughout. studies in ecstatic kabbalah, especially chapter 7, ghitbodedut as concentration in ecsta

KETAB E SIYAH

the key of the rituals is in the secret word which i have given unto him. 415 21. with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. 22. now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt. 23. but whoso availeth in this, let him be the chief of all! 24. i am nuit, and my word is six and fifty. 25. divide, add, multiply, and understand. 26. then saith the prophet and slave of the beauteous one: who am i, and what s

KNOWLEDGE LECTURE ONE

h enough for him to be allowed to tread upon it. he is then allowed to announce to thoth that he is clean from all evil, and has overcome the influence of the planets, and thoth says to him "who is he whose pylons are of flame, whose walls of living uraei, and the flames of whose house are streams of water" and the initiate replies "osiris" and it is immediately proclaimed "the meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for thou has overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all

LAITMAN M BASIC CONCEPTS IN KABBALAH

ue to the received permission (as in the cases of the ari, rashbi and, to a lesser extent, other kabbalists, genuine books on kabbalah begin to appear. 93 c h a p t e r 1 3 k e y c o n c e p t s k abbalah is a method for revealing the creator to the created beings existing in this world. kabbalah derives from the word lekabel (to receive. the goal of those who live in this world is to receive all the infinite pleasure for which the entire creation was formed. the sensation of another person is developed only in humans. it endows envy, empathy, shame, and the sensation of spiritual ascent. the ability to sense others was created in us to enable us to sense the creator. the sensation of the creator means that everyone feels the creator in exactly the same way as one feels one s fellow person

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

n altruistic one, then this vessel will merge completely with the light, for it has acquired its characteristics. thus, we can become equal to the creator and absolutely merge with his qualities, experiencing everything that exists in the light and fills it. there are no words to describe this state. for this reason, it is said that the sum total of all pleasures in this world is but a spark from the infinite fire of the joy that the soul experiences during its unification with the creator. inner motion and development- 105- we can ascend on the spiritual ladder only in accordance with the law of the middle line (kav emtzai. this principle can be briefly described as "one who is happy with what one has is considered rich" we should be content with as much as we understand of what we study

lpower. the roots of all different types of faith, of all spiritual tendencies, of all groups, and of all religious philosophies can be traced to the various klipot. these surround the left and the right spiritual pure lines, which are sustained through the process of seizing-grasping (ahiza) or through drawing nourishment (yenika. but the goal of any task is to attain the middle line, to rise to the infinite that has no end or boundary, thus attaining- 156- attaining the worlds beyond the perception of the creator, unlimited by particular human qualities. in spiritual vocabulary, a desire is regarded as a "place" the absence of desire is considered to be "the absence of a place" this is similar to a situation when a person declares that no place exists in the stomach for food, since there

for personal benefit. when one sees the negative in others, it is because the person is not yet free from deficiencies, and as a result, realizes the need for personal improvement. in this light, the entire world is created to serve the ascent of human beings, because it allows them to observe their own deficiencies. only by feeling the depths of our own spiritual decline, along with the sense of the infinite distance from that which is ardently desired, can we grasp the miracle rendered by the creator when he elevates us from this world to himself, into the spiritual world. what an immense present the creator has given us! only from the depths of our own condition can we fully appreciate such a gift and respond with true love and a desire for unity. it is impossible for us to obtain any k

s for the sake of the spiritual. all the books of mussar teach that all the pleasures of our world are spurious, and carry no value in them. therefore, an individual is not really giving up anything significant when turning away from spiritual pleasures. the method of rabbi baal shem-tov is somewhat different. a greater emphasis is placed on the object that is being bought. an individual is shown the infinite worth and grandeur of the spiritual acquisition. it is conceded that suffering sent as absolute kindness- 403- there is certain value in the pleasures of this world, but it is preferable if one would refuse them, since the spiritual pleasures are incomparably greater. if an individual could remain in egoism and, at the same time, receive spiritual pleasures with the material ones, the

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

tual world observes the law of tzimtzum, and the term spirituality refers to states in which we are similar to the creator. in our present state, we are egoists, and are opposite from the creator. let us go back to the process of creation. the term world depicts a certain state of the creature, the will to receive. thus, the state of the creature prior to the tzimtzum is called the world ein sof (the infinite world, and its state following the tzimtzum is called the world of tzimtzum (the world of restriction. t h e g i v i n g f o r c e a n d t h e r e c e i v i n g f o r c e 53 after the tzimtzum, the kli (vessel/receptacle) remains empty and should decide what to do next. it feels that staying empty is pointless for both itself and the creator. the act of the tzimtzum made it independen

f the platonic academia (della mirandola and others. my teacher pythagoras, who is the father of philosophy, did nevertheless not receive those teachings from the greeks, but rather he received them from the jews. therefore he must be called kabbalist] and he himself was the first to convert the name kabbala, unknown to the greeks, in the greek name philosophy. pythagoras philosophy emanated from the infinite sea of the kabbalah. this is the kabbala, which does not let us spend our lives on the ground, but rather raises our intellect to the highest goal of understanding--reuchlin, de arte cabbalistica giovanni pico della mirandola (1463-1494) an italian scholar and platonist philosopher whose de hominis dignitate oratio (oration on the dignity of man, composed in 1486, was a characteristic

ir= the sciences ]mode of argumentation is insufficient without her= the kabbala--raymundus lullus, raymundi lulli opera p r o m i n e n t s c h o l a r s w r i t e a b o u t k a b b a l a h 213 giordano bruno (1548-1600) this italian philosopher, astronomer, mathematician, and occultist was ahead of his time. his theories anticipated modern science. the most notable of these were his theories of the infinite universe and the multiplicity of worlds, in which he rejected the traditional geocentric (earth-centered) astronomy and intuitively went beyond the copernican heliocentric (sun-centered) theory, which still maintained a finite universe with a sphere of fixed stars. bruno is, perhaps, chiefly remembered for the tragic death he suffered at the stake. a victim of his own beliefs, he main

LAITMAN M THE KABBALAH EXPERIENCE

the situations are extreme, they are called a catapult, meaning the running around of the s p i r i t ua l wo r k 165 soul from one end to the other after the body dies. the sensations of the self and the people around one in every situation are called a world. thus, each time one enters a new state, that person is actually in a new world. the ego, whose root is in malchut de ein sof (malchut of the infinite, does not change. what changes is the screen over the ego. this changes the extent of its connection with the upper nine sefirot, the attributes of the creator. that way, when malchut feels that the nine sefirot are outside it, it feels itself in a completely separate world. if it weren t for those nine sefirot, malchut would only feel the pleasure or the lack of it in itself. but whe

g, and that true development is spiritual. when, under the influence of pharaoh, we begin to develop spiritually, we search in the spiritual world for a vessel to be filled with the desire for pleasure. thus, our own egoism, pharaoh, is the motivating force behind everything. this is because it is impossible to receive the upper light in our will to receive; it is impossible to sense the creator, the infinite pleasure. instead, we can only enjoy the (very small) pleasures of our world that, once gone, leave us feeling emptier and even more dissatisfied than before. pharaoh must motivate us to spirituality, so that afterwards, when we receive the spiritual delight, he will take it for himself. in our world, pharaoh motivates us to receive pleasure using our regular desire to please ourselve

are souls that are connected to the wisdom of the hidden and souls that are connected to the revealed wisdom? does each soul have its own spiritual root, by which it can fulfill itself? a: you are quoting from the words of rabbi shimon bar-yochai, who speaks of a corrected aim of man s desires, for the creator, meaning those who are already in the process of climbing the ladder from our world to the infinite. to such people there are two types of soul: one that is named the revealed torah, which stems from the term, ohr pashut (lit. simple light, and the wisdom of the hidden, which is revealed on certain conditions. there is indeed a meaning to the words of rashbi (rabbi shimon bar-yochai) that relates to our world as well: one who is drawn to the revealed torah should study only that, an

of shades or details, but it still makes for a relative picture of all nine sefirot. just as, when we are born, we perceive with all five senses, regardless of whether we are adults or children, the power (depth) of the attainment depends on the power of the screen. t h e e vo l u t i o n o f m a l c h u t q: the world, in and of itself, is something limiting, inhibitory. how then does malchut of the infinite evolve through the souls? a: the term, world, means concealment, hiding, limitation of the extension of the light. but every situation of malchut, of the collective soul, is also called a world. the world of ein sof is a state of unbounded fulfillment of the collective soul and not of an individual creature/soul. everything that fills the collective soul is called light or creator. bu

LIBER HAD

d robert n. bellah, the new religious consciousness. berkeley: university of california press, 1976, pp. 180 202. baddeley, gavin. lucifer rising: sin, devil worship and rock n rolci liber h a d svb figvra dlv a. a. publication in class d (for winners of the ordeal x) imprimatur: three flags/axes meaning "neteru. v.v.v.v.v. n. fra a. a. o.m. 7 degree= 4square. 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite concentration of the rood("instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law("instruction of v.v.v.v.v) 1. worship "i.e" identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upo

nd pleasure, even to exhaustion; and the expiration very rapid and forceful, as if this excitement were suddenly released "this is the first and last indication of the sign of the beginning of this result("ccxx. ii" 63. 20. a light will appear to the aspirant, unexpectedly. hadit will arise within him, and nuit concentrate herself upon him from without. he will be overcome, and the conjunction of the infinite without with the infinite within will take place in his soul, and the one be resolved into the none "this is the first indication of the nature of the result("ccxx. ii" 61, 62, 64. 21. let the aspirant strengthen his body by all means in his power, and let him with equal pace refine all that is in him to the true ideal of royalty. yet let his formula, as a king's ought, be excess "thi

LIBER AASH

gether in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and from like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these

m within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 4 liber a fash vel capricorni pnevmatici 36. this chain reaches from eternity to eternity, even in triangles.is not my symbol a triangle?.ever in circles.is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is r

LIBER ASTARTE

ome suddenly a great flame and a devouring, and burn thee utterly. now of these sparks, and of these splutterings of flame, and 1 [john xii, 12. this.the whole .dying to live. notion.is a pernicious lie of the osirian vegetation cults, based on an ignorance of fundamental biological facts. t.s] 2 [see liber 418 .the vision and the voice. 10th athyr. t.s] svb figvra clxxv 11 of these beginnings of the infinite fire, thou shalt thus be aware. for the sparks thy heart shall leap up, and thy ceremony or meditation or toil shall seem of a sudden to go of its own will; and for the little flames this shall be increased in volume and intensity; and for the beginnings of the infinite fire thy ceremony shall be caught up unto ravishing song, and thy meditation shall be ecstasy, and thy toil shall be

LIBER CCCXXXV ADONIS

nd. things broken up and left behind keep roots to plague us when we least expect them. the wise.and thou art wise.let naught affect them. let us to feast! esarhaddon. ah no! i tremble still, despite my reason and despite my will. let me lie with thee here awhile, and dream upon thine eyes beneath the moon, whose slanted beam lights up thy face, that sends its swoon of languour and hunger through the infinite space that severs two so long as they cannot rise above into the unity of love. however close lock hands and feet, only one moment may they meet; when in the one pang that runs level liber cccxxxv 14 with death and birth, the royal revel, the lover and the loved adore the thing that is, when they are not. astarte. no more! bury thy face between these hills that threat the heaven, thei

LIBER CCXLII AHA

between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is usele

its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will fs command, to know that view beyond the veil. o petty purities and pale, aha! 11 these visions i have spoken of! the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite s

es of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams liber ccxlii 30 about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aon. alas for me! i faint. thy mystic majesty absorbs this spark. olympas. all hail! all hail! white splendour through the viewless veil! i am drawn with thee to rapture. marsyas. stay! i bear a message. heaven hath sent the knowledge of a new sweet way into the secret element. olympas. master, while yet the glory clings declare this mystery magical! marsyas

hall invoke the queen of space; and subtly she shall bend from her infinity like a lambent flame of blue, touching us, and piercing through all the sense-webs that we are as the aethyr penetrates a star! her hands caressing the black earth, her sweet lithe body arched for love, her feet a zephyr to the flowers, she calls my name.she gives the sign that she is mine, supremely mine, and clinging to the infinite girth my soul gets perfect joy thereof beyond the abysses and the hours; so that.i kiss her lovely brows; she bathes my body in perfume of sweat. o thou my secret spouse, liber ccxlii 36 continuous one of heaven! illume my soul with this arcane delight, voluptuous daughter of the night! eat me up wholly with the glance of thy luxurious brilliance! olympas. the desert calls. marsyas. t

LIBER CLXV A MASTER OF THE TEMPLE

realize that never have i moved through all eternity. oh thou, on whom man looks through the senses, and sees as the world. oh thou, on whom man looks through the mind and sees as the world of thought. oh thou on whom man looks as thyself and becomes infinite bliss, let there be no thought of separateness, for there is none other. thou art that. if i call thee a point, thou laughest, saying: i am the infinite circle. if i worship the circle, thou laughest, saying: i am concealed in the point. only if i claim thee wholly, may i define thee. then who cares, aye or nay? if i attempt to name thee, i lose thee, oh thou nameless unto eternity. to whom shall i reveal thee, who wast never known but to thyself? surely words are vain, o thou who art beyond the silence. aum [this is very good. o.m] d

LIBER CORDIS CINCTI SERPENTE

i chid him, saying: no whence! no whither! 23. the swan being silent, he answered: then, if with no goal, why this eternal journey? 24. and i laid my head against the head of the swan, and laughed, saying: is there not joy ineffable in this aimless winging? is there not weariness and impatience for who would attain to some goal? 8 liber lxv 25. and the swan was ever silent. ah! but we floated in the infinite abyss. joy! joy! white swan, bear thou ever me up betwen thy wings! 26. o silence! o rapture! o end of things visible and invisible! this is all mine, who am not. 27. radiant god! let me fashion an image of gems and gold for thee! that the people may cast it down and trample it to dust! that thy glory may be seen of them. 28. nor shall it be spoken in the markets that i am come who sh

donai, i pray thee to loosen the coils of the serpent! 14. but she was closed fast upon me, so that my force was stayed in its inception. 15. also i prayed unto the elephant god, the lord of beginnings, who breaketh down obstructions. 16. these gods came right quickly to mine aid. i beheld them; i joined myself unto them; i was lost in their vastness. 17. then i beheld myself compassed about with the infinite circle of emerald that encloseth the universe. 18. o snake of emerald, thou hast no time past, no time to come. verily thou art not. 19. thou art delicious beyond all taste and touch, thou art not-to-be-beheld for glory, thy voice is beyond the speech and the silence and the speech therein, and thy perfume is of pure ambergris, that is not weighed against the finest gold of the fine g

day or night that this. 36. thou art beyond the day and the night; i am thyself, o my maker, my master, my mate! 37. i am like the little red dog that sitteth upon the knees of the unknown. 38. thou hast brought me into great delight. thou hast given me of thy flesh to eat and of thy blood for an offering of intoxication. 39. thou hast fastened the fangs of eternity in my soul, and the poison of the infinite hath consumed me utterly. 40. i am become like a luscious devil of italy; a fair strong woman with worn cheeks, eaten out with hunger for kisses. she hath played the harlot in divers places; she hath given her body to the beasts. 41. she hath slain her kinsfolk with strong venom of toads; she hath been scourged with many rods. 42. she hath been broken in pieces upon the wheel; the han

that is found in the belly of the cow, so is my lover among lovers. 8. o honey boy! bring me thy cool limbs hither! let us sit awhile in the orchard, until the sun go down! let us feast on the cool grass! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss is the key to the infinite sleep and lucid, the sleep of shi-loh-am. liber cordis cincti serpente svb figvra ynda 17 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing. 12. there are purse-proud penniless ones that stand at the door of the tavern and revile the guests

ged eaglet; they shall get them fins, that they may swim. 53. that they may swim, o my beloved, swim far in the warm honey of thy being, o blessed one, o boy of beatitude! 54. this heart of mine is girt about with the serpent that devoureth his own coils. 55. when shall there be an end, o my darling, o when shall the universe and the lord thereof be utterly swallowed up? 56. nay! who shall devour the infinite? who shall undo the wrong of the beginning? 57. thou criest like a white cat upon the roof of the universe; there is none to answer thee. 58. thou art like a lonely pillar in the midst of the sea; there is none to behold thee, o thou who beholdest all! 59. thou dost faint, thou dost fail, thou scribe; cried the desolate voice; but i have filled thee with a wine whose savour thou knowe

pon the roof of the universe; there is none to answer thee. 58. thou art like a lonely pillar in the midst of the sea; there is none to behold thee, o thou who beholdest all! 59. thou dost faint, thou dost fail, thou scribe; cried the desolate voice; but i have filled thee with a wine whose savour thou knowest not. 60. it shall avail to make drunken the people of the old gray sphere that rolls in the infinite far-off; they shall lap the wine as dogs that lap the blood of a beautiful courtesan pierced through by the spear of a swift rider through the city. liber cordis cincti serpente svb figvra ynda 21 61. i too am the soul of the desert; thou shalt seek me yet again in the wilderness of sand. 62. at thy right hand a great lord and a comely; at thy left hand a woman clad in gossamer and go

water, thou shalt transmute the earth into a blue abyss of wine. liber cordis cincti serpente svb figvra ynda 25 29. ruddy are the gleams of ruby and gold that sparkle therein; one drop shall intoxicate the lord of the gods my servant. 30. also adonai spake unto v.v.v.v.v. saying: o my little one, my tender one, my little amorous one, my gazelle, my beautiful, my boy, let us fill up the pillar of the infinite with an infinite kiss! 31. so that the stable was shaken and the unstable became still. 32. they that beheld it cried with a formidable affright: the end of things is come upon us. 33. and it was even so. 34. also i was in the spirit vision and beheld a parricidal pomp of atheists, coupled by two and by two in the supernal ecstasy of the stars. they did laugh and rejoice exceedingly

LIBER CXCVII STORY OF SIR PALAMEDES

in orient flame, spring-sweet, and swifter than the sun. sir palamede the saracen spurs to the shrine, afire to win the end; and all the urgent men throng with him eloquently in. sir palamede his vizor drops; he lays his loyal lance in rest; he drives the rowels home.he stops! faugh! but a black-mouthed money-chest! he turns.the friendly folk are gone, gone with his sumpter-mules and train beyond the infinite horizon of all he hopes to see again! liber cxcvii 56 his brain befooled, his pocket picked. how the beast cachinnated then, far from that doleful derelict sir palamede the saracen! 57 xxiv .one thing at least (quoth palamede .beyond dispute my soul can see: this questing beast that mocks my need dwelleth in deep obscurity. so delveth he a darksome hole within the bowels of etna dense

will so, though doomisday devour the age. weeping, and beating on his breast, gnashing his teeth, he still confessed the might of the dread oath that bound him: he would not yet give up the quest .nay! while i am. quoth he .though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not win, is.t worth man.s work to enter in! the infinite with mighty passion hath caught my spirit in a gin. come! since i may not imitate the beast, at least i work and wait. we shall discover soon or late which is the master.i or fate. 76 xxxiii sir palamede the saracen hath passed unto the tideless sea, that the keen whisper of the wind may bring him that which never men knew.on the quest, the quest, rides he! so long to seek, so far to

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

limitations of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that malkuth is absurd. when we turn our artillery against tiphereth, that too crumbles; but kether frowns above us. attack kether, and it falls: but the yetziratic malkuth is still there. until we reach kether of atziluth and the infinite light, and space, and nothing. so then we retire up the path, fighting rear-guard actions; at every moment a soldier is slain by a hunchback; but as we retire there is always a soldier just by us. the soldier and the hunchback 13 until the end. the end? buddha thought the supply of hunchbacks infinite; but why should not the soldiers themselves be infinite in number? however that may

LIBER DCCCLX JOHN ST

ave him free for the fight. it may have been a snare.may the lord adonai keep him in the path. adonai! adonai (p.s..add that the .ultra-violet. or .astral. light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh) 11.14- 11.34. o. m. then passed from vision unto vision of un-exampled splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more liber dccclx 92 which ten scribes could hardly catalogue in a century. the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with

. yet the light which i behold is still more than sunlight. my eyes too are quite weak from the vision; i cannot bear the brilliance of things. 1 [part of crowley.s poetic paraphrase of the writing on the reverse of the stele of ankh-f-n-khonsu, a version of cap.ii of the book of the dead] liber dccclx 114 the clock of the senate strikes; and my ears are ravished with its mysterious melody. it is the infinite interior movement of things, secured by the co-extension of their sum with the all, that transcends the deadly opposites; change which implies decay, stability which spells monotony. i understand all the psalms of benediction; there is spontaneous praise, a fountain in my heart. the authors of the psalms must have known something of this illumination when they wrote them. 9.30. it see

LIBER DCCCXI ENERGIZED ENTHUSIASM

o shout energized enthusiasm 9 with joy and wonder, when i understand (without which one cannot really be said ever to see) a blade of grass. i fall upon my knees in speechless adoration at the moon; i hide my eyes in holy awe from a good van gogh. imagine then a ball in which the music is the choir celestial, the wine the wine of the graal, or that of the sabbath of the adepts, and one's partner the infinite and eternal one, the true and living god most high! go even to a common ball.the moulin de la galette will serve even the least of my magicians.with your whole soul aflame within you, and your whole will concentrated on these transubstantiations, and tell me what miracle takes place! it is the hate of, the distaste for, life that sends one to the ball when one is old; when one is youn

he human voice is the best, and the only one which can be usefully employed in chorus. anything like an orchestra implies infinite rehearsal, and introduces an atmosphere of artificiality. the organ is a worthy solo instrument, and is an orchestra in itself, while its tone and associations favour the religious idea. the violin is the most useful of all, for its every mood expresses the hunger for the infinite, and yet it is so mobile that it has a greater emotional range than any of its competitors. accompaniment must be dispensed with, unless a harpist be available. the harmonium is a horrible instrument, if only because of its associations; and the piano is like unto it, although, if unseen and played by a paderewski, it would serve. the trumpet and the bell are excellent, to startle, an

LIBER HAD

ritual proper to the invocation of augoeides h in equinox iv (1, including the two paragraphs previous to gand thus shall he do. h and the two paragraphs following g. into the city of the pyramids. h and with paragraph numbers addheliber had svb figvra dlv v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon

nd pleasure, even to exhaustion; and the expiration very rapid and forceful, as if this excitement were suddenly released. this is the first and last indication of the sign of the beginning of this result (ccxx. ii. 63. 20. a light will appear to the aspirant, unexpectedly. hadit will arise within him, and nuit concentrate herself upon him from without. he will be overcome, and the conjunction of the infinite without with the infinite within will take place in his soul, and the one be resolved into the none. this is the first indication of the nature of the result (ccxx. ii. 61, 62, 64. 21. let the aspirant strengthen his body by all means in his power, and let him with equal pace refine all that is in him to the true ideal of royalty. yet let his formula, as a king.s ought, be excess. thi

LIBER LVII

d in regardie, golden dawn. t.s] 28 [i.e, crowley. t.s] 18 liber lviii great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher.s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. a is the egg of matter; w is b, the bull, or energy-motion; and r is the sun, or organised and moving system of orbs. the three letters of rwa thus repeat the three ideas. the nature of rwa is this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be not

ample, we find it in the attribution of \yhla to the pentagram which gives p [see .a note on genesis, equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. yes: but why should not berashith 2, 2, 1, 3, 1, 4, give, say, e?40 the only answer is, that if you screw it round long enough, it perhaps will! the rational table of tziruph should, we agree with fra. p, be left to the rationalist press association, and we may present the irregular table of commutations to irregular masons. 4. to the less important methods we m

s. for six years did i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters. thus humbling myself did i abash both the holy yogi and my venerable frater i.a. but alas! tetragrammaton! alas! adonai! the hour of my silence is past. may the hour of my silence return! amen) part i the universe as it is section i 0. the negative.the infinite.the circle, or the point. 1. the unity.the positive.the finite.the line, derived from 0 by extension. the divine being. 2. the dyad.the superficies, derived from 1 by reflection 1 1, or by revolution of the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quarternary, the solid existin

s a synthesis of the powers of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v. supra equinox, no. iii.48 i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.1249 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finity, and the latter the supreme rolling-up of finity into infinity, the 120 can symbolise at the best a sort of intermediate condition of stability.50 for how can one proceed from the 2 to the 0? 120 is also o, a very important name of god.51 46 [matthew xxiv.27; cf. luke xvii, 24] 47 [elsewhere crowley renders aum in hebrew as \wa= 47, e.g. in the formula of aumgn dis

not god. i wish to become god. this is the hindus conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu .thou art that (see previous chapter .the yogi; for the qabalist .malkuth is in kether, and kether is in malkuth. or .that which is below is like that which is abov

my standard of truth, the test-numbers which i applied to the discernment of the messenger from the sanctuary. that such truths may seem trivial i am well aware; let it be remembered that the discovery of such an identity may represent a year.s toil. but this is the final test; repeat my researches, obtain your own holy numbers; then, and not before, will you fully understand their validity, and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the

LIBER LXVII THE SWORD OF SONG

ithout, but for the most essential and continuous acts of life? why should an infinite ego fill a non-existent body with imaginary food cooked in thought only over an illusionary fire by a cook who is not there? why should infinite power use such finite means, and very often fail even then. what is the sum total of the vedantist position..i. am an illusion, externally. in reality, the true .i. am the infinite, and if the illusionary .i. could only realise who .i. really am, how very happy we should all be. and here we have karma, rebirth, all the mighty laws of nature operating nowhere in nothing! there is no room for worship or for morality in the advaitist system. all the specious pleas of the bhagavad-gita, and the ethical works of western advaitist philosophers, are more or less consci

gue of this process is to procure for yourself the realisation of the nothingness of yourself by keeping the fourth dimension ever present to your mind) the illusory nature of this idea of an infinite atman is well shown by the very proof which that most distinguished vedantist, the late swami vivekananda (no connection with the firm of a similar name1 across the street, gives of the existence of the infinite .think of a circle. says he .you will in a moment become conscious of an infinite circle around your original small one. the fallacy is obvious. the big circle is not infinite at all, but is itself limited by the little one. but to take away the little circle, that is the method of the esoteric christian or the mystic. but the process is never perfect, because however small the little

ist arahat? this, consistently with 1 the swami vive ananda, madame horos, for whose history consult the criminal law reports. an essay in ontology 99 my former attitude, i feel constrained to deny. the consciousness of the absolutewala1 is really extended infinitely rather than diminished infinitely, as he will himself assure you. true, hegel says .pure being is pure nothing. and it is true that the infinite heat and cold, joy and sorrow, light and darkness, and all the other pairs of opposites,2 cancel one another out: yet i feel rather afraid of this absolute! maybe its joy and sorrow are represented in phases, just as 00 and finity are phases of an iden-tical expression, and i have an even chance only of being on the right side of the fence! the buddhist leaves no chances of this kind;

LIBER MMCMXI NOTE ON GENESIS

of the elohim; and if the elohim be male and female, so also must be the tetragram. also is the number of ma (also 91) by aiq bekar 1+4+5= 10.the perfection of the sephiroth. a note on genesis 7 one father eternal. one son eternal. 4. 1. 2. 3. one mother eternal. fig. ii..the trinity in manifestation in both of these symbols the all-including circle represents the underlying idea of the number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of t

ermost planet, and it is also aort, throa, the gate of the universe; and by qabalah of nine chambers it is d, the gateway of initiation. hence .at the threshold of the universe. so the whole word reads: b this is the magical history r of the dawning of the light. a begun are the whirling motions; c formulated is the primal fire; y proclaimed is the reign of the gods of light t at the threshold of the infinite worlds! now compare this with the particular exordium (g d ms. z1: b at the ending of the night at the limits of the light thoth stood before the unborn ones of time then was formulated the universe. r then came forth the gods thereof, the aons of the bornless beyond. a then was the voice vibrated. c then was the name declared* the hand of god, always the symbol of his power. remember

y, f, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0= 0..p. the name \c, the spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth. a note on genesis 15 t at the threshold of entrance, betwixt the universe and the infinite, y in the sign of the enterer: stood thoth as before him the aons were proclaimed. the positions of the last two letters of the word have been relatively changed, so as to render the meaning more harmoniously. we will now proceed to the first word of the text as thus decapitated, taking b.rasheth as the title rather than as the first word. this latter stands bet-resh-aleph, which hath

LIBER MMM

alternatively be used. 19 figure 1. different forms of three-dimensional barriers that the magician can create with the magical weapon. third, the barrier is reinforced with power symbols drawn with the magical weapon. the traditional five-pointed star or pentagram can be used, or the eight-pointed star of chaos, or any other form. words of power may also be used. fourth, the magician aspires to the infinite void by a brief but determined effort to stop thinking. sigils the magician may require something which he is unable to obtain through the normal channels. it is sometimes possible to bring about the required coincidence by the direct intervention of the will provided that this does not put too great a strain on the universe. the mere act of wanting is rarely effective, as the will be

LIBER NU

ychonaut ?j- image scans. if you have found this useful, please purchase the official copy: liber null& psychonaut. isbn: 0-87728-639-6 available at most online occult book stores, or by mail order (i presume) from mandrake and otheakliber nv svb figvra xi v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite without. 00. the aspirant is hadit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the first chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, the khabs, the secret light within the heart. within this, again, unextended is hadi

= 5+ 6= 11, the key of all rituals. and 50 6= 300, the spirit of the child within (note n#i= 72, the shemhamphorash and the quinaries of the zodiac, etc) this is the second practice of intelligence (ccxx. i. 25, 26. 2 liber n v 5. the result of this practice is the consciousness of the continuity of existence, the omnipresence of the body of nuit. in other words, the aspirant is conscious only of the infinite universe as a single being (note for this the importance of paragraph 3. ed) this is the first indication of the nature of the result (ccxx. i. 26. 6. meditate upon nuit as the continuous one resolved into none and two as the phases of her being [for the universe being self-contained must be capable of expression by the formula (n- n= 0. for if not, let it be expressed by the formula

rse as a single being (note for this the importance of paragraph 3. ed) this is the first indication of the nature of the result (ccxx. i. 26. 6. meditate upon nuit as the continuous one resolved into none and two as the phases of her being [for the universe being self-contained must be capable of expression by the formula (n- n= 0. for if not, let it be expressed by the formula n- m= p. that is, the infinite moves otherwise than in itself, which is absurd. ed] this is the second practice of meditation (ccxx. i. 27) 7. meditate upon the facts of samadhi on all planes, the liberation of heat in chemistry, joy in natural history, ananda in religion, when two things join to lose themselves in a third. this is the third practice of meditation (ccxx. i. 28, 29, 30. 8. let the aspirant pay utmos

ctual rite. 1. retire to desert with crown and other insignia and implements. 2. burn perfume. 3. chant incantation. 4. drink unto nuit of the elixir. 5. lying supine, with eyes fixed on the stars, practice the sensation of falling into nothingness. 6. being actually within the bosom of nuit, let hadit surrender himself. 33. summary concluded. the results. 1. expansion of consciousness to that of the infinite. 2. gloss of all h the highest mystical attainment. 3. true wisdom and perfect happiness (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20tiliber o vel manvs et sagitta svb figvra vi v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 i 1. this book is

LIBER SAMEKH

otional and metaphysical fog which is characteristic of the emergence of thought from homogeneity. the clear and concise differentiation of ideas marks the adult mind. point iii 35 the adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next few days by trumpeting his triumphs. he must give time a chance to redress his balance, sore shaken by the impact of the infinite. as he becomes adjusted to intercourse with his angel, he will find his passionate ecstasy develop a quality of peace and intelligibility which adds power, while it informs and fortifies his mental and moral qualities instead of obscuring and upsetting them. he will by now have become able to converse with his angel, impossible as it once seemed; for he now knows that the storm of sou

or various purposes in private magical work between 1901 and 1906, most notably the extended series of gaugoeides invocations h of 1906 (see gthe temple of solomon the king h in equinox i (8, by which point he had already worked out the basics of the method: the preamble: he makes a general concentration of all his magical forces, and a declaration of his will. the ar thiao section. he travels to the infinite east among the hosts of angels summoned by the words. a sort of grising on the planes, h but in a horizontal direction. the same remarks apply to the next three sections in the other quarters. transcriber fs notes 45 at the great invocation following he extends the shivalingam to infinite height, each letter of each word representing an exaltation of it by geometrical progression. hav

LIBER THISHARB

ccustom himself to these that they appear natural, and appreciable as a whole (d) let him practice speaking backwards; thus, for gi am he h let him say, geh ma i. h 1 [chaldaan oracles, fragment 172 in westcott and cory editions; westcott fs translation with glosses by crowley. t.s] 2 the formula of the great work gsolve et coagula, h may be thus interpreted. solve, the dissolution of the self in the infinite; coagula, the presentation of the infinite in a concrete form to the outer. both are necessary to the task of a master of the temple. 3 [liber 418, 14th athyr, slightly paraphrased] 4 liber bracyt vel via memoria (e) let him learn to read backwards. in this it is difficult to avoid cheating one's self, as an expert reader sees a sentence at a glance. let his disciple read aloud to him

LIBER V VEL REGULI

e omission of the figures of the pentagrams, was due to gerald yorke (frater v.i) who did uncredited editorial work on the first edition and in correspondence with crowley had argued for removing or toning down hostile and sarcastic references to christianity. 13 the printed edition (and indeed the syracuse ts, according to an editorial note in the blue brick) had .aleph-zero. the reference is to the infinite set of cardinal numbers, the smallest infinite set, more usually pronounced .aleph-null. a set is said to have a0 members if its members can be put into one to one correspondence with the set of natural numbers (0, 1, 2, 3. hence there are as many signed integers (which includes negative numbers) as natural numbers, and as many rational numbers (i.e, numbers which can be written as fr

LOGOMACHY OF ZOS

pose. realization is near, whatever its merit. life does not decrease but increases by fulfilment. we were generated and do ourselves generate. whether we shall ever originate is locked up in our unknown future potentialities and not in our nominalism and knowledge. t m n>b 5! 9=h. m( 5' 5! 9=h' 7e..15. hyperbole; we but change our mental clothes by new figures of speech. the mind is our index of the infinite exhibiting a universe of which we know little; yet the unknowable within us is vaster and hence more potent of possibility. we have erected the negation of equity into a form of existence by systems of government: our birthrights are stolen at birth and to keep us empty-handed we are taught. t .5n..q..q..1 ]7 look into your past to forecast your future. is it short-sighted to limit ou

bitrary laws, is precipitated into time and dimensional form with definite functional purpose and direction about which we can only guess. object: to realize all probabilities within definite limits, as yet unreached. these extend and allow formative desire through necessity of realization by excreative means. how much or how little is possible is .5: 5* x..1( c .5( 9( v( r@ n>b. 9"d( 9! potency. the infinite cosmos, the milky way, and all therein manifest from organism. thus all things continue. there are no alternatives or different derivatives. so, without truth are such assertions that we did not originate ourselves of our own free will (or otherwise. we do not know. our amnesia covers so much. all our early history and potential, now latent, unbeknown yet, which were unities, truth, f

d mad fictions almost become essential, and i, for one, believe that it is not essential to survival to have such madness. the self and the blade of grass are still potentialities in vague eternities. the damned course i run: this word-infected mouth has only uttered "i am i" in every sphere; yet, overburdened with pretences, ills and fears, seeks sleep awhile. that sweet release. no dogma senses the infinite or reveals much; religion is quantity of feeling. real belief is not taught but recollected: belief to be real must be profound. more even, a psychic experience, not lip-avowal. i- e5: 2. x..q 9"d. m..alogue existence but, by artistry, to enjoin the aesthetic and the ethical as logical social functions. the uncommitted life turns out to be deeply wedlocked to life itself. logic refute

LUCIFERIAN SORCERY AND SET TYPHON

as a rhp tool, but only essentially useful through a lhp perspective. the sorcerous path itself is one of selfdevelopment, exploring both ones shadow and light aspects, utilizing them to ones benefit and ultimately focusing these tools as a means of becoming. as one enters the luciferian circle, the self is encircled in the arcana of i, which austin osman spare defined as the center of being and the infinite possibility therein. all of the daemons and angels of the self as familiars or guides are all an expression of owns being. before one becomes cloudy in the waters of wicca, the pure source must be revealed. to better explain the luciferian path in the terms of which is offered in luciferian witchcraft, liber hvhi and book of the witch moon, an assessment of the basic tools, god forms

nsider hecate/lilith the guardians of the crossroads, it is the seven rayed star which initiates and the eight ray which comes the initiator 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. the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

planatory. it must be borne in mind that this apparently massive structure is actually s minute as to defy analysis. not only did dr. babbitt create this form of the atom but he also contrived a method whereby these particles could be grouped together in an orderly manner and thus result in the formation of molecular bodies. p. 14 inclosed in any body, is the efficient cause of all things; out of the infinite matter consisting of similar parts, everything being made according to its species by the divine mind, who when all things were at first confusedly mingled together, came and reduced them to order" archelaus declared the principle of all things to be twofold: mind (which was incorporeal) and air (which was corporeal, the rarefaction and condensation of the latter resulting in fire and

ich it could be moved. he further rejected the theory of a vacuum in space. zeno of elea also maintained that a vacuum could not exist. rejecting the theory of motion, he asserted that there was but one god, who was an eternal, ungenerated being. like xenophanes, he conceived deity to be spherical in shape. leucippus held the universe to consist of two parts: one full and the other a vacuum. from the infinite a host of minute fragmentary bodies descended into the vacuum, where, through continual agitation, they organized themselves into spheres of substance. the great democritus to a certain degree enlarged upon the atomic theory of leucippus. democritus declared the principles of all things to be twofold: atoms and vacuum. both, he asserted, are infinite- atoms in number, vacuum in magnit

ct and object. kant's categories of space and time von schelling conceived to be positive and negative respectively, and material existence the result of the reciprocal action of these two expressions. von schelling also held that the absolute in its process of self-development proceeds according to a law or rhythm consisting of three movements. the first, a reflective movement, is the attempt of the infinite to embody itself in the finite. the second, that of subsumption, is the attempt of the absolute to return to the infinite after involvement in the finite. the third, that of reason, is the neutral point wherein the two former movements are blended. georg wilhelm friedrich hegel considered the intellectual intuition of von schelling to be philosophically unsound and hence turned his at

ssible through sensation to secure knowledge of the properties of things, it is also possible through a higher state of the mind--that is, intuition or reason--to gain a knowledge of the true substance of things. darwinism is the doctrine of natural selection and physical evolution. it has been said of charles robert darwin that he determined to banish spirit altogether from the universe and make the infinite and omnipresent mind itself synonymous with the all-pervading powers of an impersonal nature. agnosticism and neo-hegelianism are also noteworthy products of this period of philosophic thought. the former is the belief that the nature of ultimates is unknowable; the latter an english and american revival of hegel's idealism. dr. w. j. durant declares that herbert spencer's great work

rganism not unlike the human body, and that every phase and function of the universal body had a correspondence in man. the most precious key to wisdom that the priests communicated to the new initiates was what they termed the law of analogy. therefore, to the ancients, the study of the stars was a sacred science, for they saw in the movements of the celestial bodies the ever-present activity of the infinite father. the pythagoreans were often undeservedly criticized for promulgating the so-called doctrine of metempsychosis, or the transmigration of souls. this concept as circulated among the uninitiated was merely a blind, however, to conceal a sacred truth. greek mystics believed that the spiritual nature of man descended into material existence from the milky way--the seed ground of so

s the first square of an odd number (3x3. it was associated with failure and shortcoming because it fell short of the perfect number 10 by one. it was called the called the number of man, because of the nine months of his embryonic life. among its keywords are ocean and horizon, because to the ancients these were boundless. the ennead is the limitless number because there is nothing beyond it but the infinite 10. it was called boundary and limitation, because it gathered all numbers within itself. it was called the sphere of the air, because it surrounded the numbers as air surrounds the earth, among the gods and goddesses who partook in greater or less degree of its nature were prometheus, vulcan, juno, the sister and wife of jupiter, p an, and aglaia, tritogenia, curetes, proserpine, hyp

theology upon the foundation of the human body. the religious world of today is almost totally ignorant of the fact that the science of biology is the fountainhead of its doctrines and tenets. many of the codes and laws believed by modern divines to have been direct revelations from divinity are in reality the fruitage of ages of patient delving into the intricacies of the human constitution and the infinite wonders revealed by such a study. in nearly all the sacred books of the world can be traced an anatomical analogy. this is most evident in their creation myths. anyone familiar with embryology and obstetrics will have no difficulty in recognizing the basis of the allegory concerning adam and eve and the garden of eden, the nine degrees of the eleusinian mysteries, and the brahmanic le

on of material existence. when he liberates himself from the bondage of the lower world with its sense limitations, the music of the spheres will again be audible as it was in the golden age. harmony recognizes harmony, and when the human soul regains its true estate it will not only hear the celestial choir but also join with it in an everlasting anthem of praise to that eternal good controlling the infinite number of parts and conditions of being. the greek mysteries included in their doctrines a magnificent concept of the relationship existing between music and form. the elements of architecture, for example, were considered as comparable to musical modes and notes, or as having a musical counterpart. consequently when a building was erected in which a number of these elements were comb

eat, wisdom, understand this knowledge and be wise. inquire into the mystery and ponder it. examine all things by means of the ten sephiroth. restore the word to its creator and lead the creator back to his throne again. he is the only formator and beside him there is no other. his attributes are ten and are without limit. 5. the ten ineffable sephiroth have ten infinitudes, which are as follows: the infinite beginning and the infinite end; the infinite good and the infinite evil; the infinite height and the infinite depth; the infinite east and the infinite west; the infinite north and the infinite south; and over them is the lord superlatively one, the faithful king. he rules over all in all from his holy habitation for ages of ages. 6. the appearance of the ten spheres (sephiroth) out o

he abyss left by the motion of ain soph towards the center of itself. the continual motion of ain soph towards the center of itself resulted in the establishment of the dot in the circle. the dot was called god, as being the supreme individualization of the universal essence. concerning this the zohar says "when the concealed of the concealed wished to reveal himself he first made a single point: the infinite was entirely unknown, and diffused no light before this luminous point violently broke through into vision" the name of this point is i am, called by the hebrews eheieh. the qabbalists gave many names to this dot. on this subject christian d. ginsberg writes, in substance: the dot is called the first crown, because it occupies the highest position. it is called the aged, because it is

MICHAEL FORD A RITE OF THE WEREWOLF

mperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian9 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire10 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the

MICHAEL FORD WITCHMOON

sorcery, magick) or externally (goetic or low sorcery. blood and sacrifice coven nachttoter/coven maleficia finds that if the magickian requires to offer a sacrifice to a spirit, or in a magickal rite, only the blood of the sorcerer him/her self should be used. generally, if a sorcerer really desires the result or focus of the rite, cutting themselves should be a welcomed act of sacrifice towards the infinite possibility. spirits can manifest on various amounts of blood and even though in voudon animal sacrifice is accepted, unless you plan to cook and eat the animal as most voudon practitioners do, then it would not be advisable. the most significant sacrifice is from yourself, as it is your offering which charges such during a rite. when evoking or 31 31 invoking vampire spirits, the use

s learn from the dead what ye will. contact via ouji boards as trivial as it may sound can be of use, as are room recorders to capture any messages from the dead. upon the closing of the great celebration, banish and retire to sleep and to dream. shed your skin as the serpent of the forest and fly upon broom or animal. take to the skies and feast of the funereal dead! they are your beginnings and the infinite possibility. yule december 22nd the winter solstice is the time that marks the death and rebirth of the sun god. it is a time of contemplation, of self-examination and natural rebirth. yule also is the birthday of mithras (13, the sun god of persia. the birth data of the christian savior was not accurately known from their historic texts per se, however around ad 273 that the church a

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

y progress looks so much like destruction (john steinbeck) the major advances in civilization are processes that wreck the societies in which theyoccur (alfred north whitehead)regarding the practicality of their meta-plan, they knew it would take centuries tocome to fruition. however, there was no choice but to commit to it, since it meant thatthey could finally vacate their prison earth and roam the infinite skies, or perhaps evenreturn to their own planet. the renaissance, the industrial age, and the present siliconage stand as testaments to their success. it is our belief that the end game is to beplayed out in our times and that it is in fact being played out as we write. unfortu-nately, this is not the place to chart the entire machinations of these beings from11,000 years ago. we can

MORALS AND DOGMA

, the sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as were the seven lamps of the golden candelabrum in the temple. that these represented the planets, we are assured by clemens of alexandria, in his stromata, and by philo judaeus. to return to its source in the infinite, the human soul, the ancients held, had to ascend, as it had descended, through the seven spheres. the ladder by which it reascends, has, according to marsilius ficinus, in his commentary on the ennead of plotinus, seven degrees or steps; and in the mysteries of mithras, carried to rome under the emperors, the ladder, with its seven rounds, was a symbol referring to this ascent throug

en man will no longer have to fear a conquest, an invasion, a usurpation, a rivalry of nations with the armed hand, an interruption of civilization depending on a marriage-royal, or a birth in the hereditary tyrannies; a partition of the peoples by a congress, a dismemberment by the downfall of a dynasty, a combat of two religions, meeting head to head, like two goats of darkness on the bridge of the infinite: when they will no longer have to fear famine, spoliation, prostitution from distress, misery from lack of work, and all the brigandages of chance in the forest of events: when nations will gravitate about the truth, like stars about the light, each in its own orbit, without clashing or collision; and everywhere freedom, cinctured with stars, crowned with the celestial splendors, and

reason and faith, and undertake to define the domain of each. but it is necessary to say, that even in the ordinary affairs of life we are governed far more by what we _believe_ than by what we _know; by faith and analogy, than by reason. the "age of reason" of the french revolution taught, we know, what a folly it is to enthrone reason by itself as supreme. reason is at fault when it deals with the infinite. there we must revere and believe. notwithstanding the calamities of the virtuous, the miseries of the deserving, the prosperity of tyrants and the murder of martyrs, we _must_ believe there is a wise, just, merciful, and loving god, an intelligence and a providence, supreme over all, and caring for the minutest things and events. a faith is a necessity to man. woe to him who believes

ask it from any large number of men on any point of political faith is amazing. you can hardly get two men in any congress or convention to agree--nay, you can rarely get one to agree with _himself. the political church which chances to be supreme anywhere has an indefinite number of tongues. how then can we expect men to agree as to matters beyond the cognizance of the senses? how can we compass the infinite and the invisible with any chain of evidence? ask the small sea-waves what they murmur among the pebbles! how many of those words that come from the invisible shore are lost, like the birds, in the long passage? how vainly do we strain the eyes across the long infinite! we must be content, as the children are, with the pebbles that have been stranded, since it is forbidden us to explo

is small; all is in equilibrium in necessity. there are marvellous relations between beings and things; in this inexhaustible whole, from sun to grub, there is no scorn: all need each other. light does not carry terrestrial perfumes into the azure depths, without knowing what it does with them; night distributes the stellar essence to the sleeping plants. every bird which flies has the thread of the infinite in its claw. germination includes the hatching of a meteor, and the tap of a swallow's bill, breaking the egg; and it leads forward the birth of an earth-worm and the advent of a socrates. where the telescope ends the microscope begins. which of them the grander view? a bit of mould is a pleiad of flowers--a nebula is an ant-hill of stars. there is the same and a still more wonderful

htering them by hecatombs if they refuse to obey the edicts of its philanthropy. justice in no wise consists in meting out to another that exact measure of reward or punishment which we think and decree his merit, or what we call his crime, which is more often merely his error, deserves. the justice of the father is not incompatible with forgiveness by him of the errors and offences of his child. the infinite justice of god does not consist in meting out exact measures of punishment for human frailties and sins. we are too apt to erect our own little and narrow notions of what is right and just into the law of justice, and to insist that god shall adopt that as his law; to measure off something with our own little tape-line, and call it god's love of justice. continually we seek to ennoble

fair-dealing substitutes the exigencies of greed and the base precepts of policy and craft and the ignoble tenets of expediency, is predestined to destruction; for here, as with the individual, the consequences of wrong are inevitable and eternal. a sentence is written against all that is unjust, written by god in the nature of man and in the nature of the universe, because it is in the nature of the infinite god. no wrong is really successful. the gain of injustice is a loss; its pleasure, suffering. iniquity often seems to prosper, but its success is its defeat and shame. if its consequences pass by the doer, they fall upon and crush his children. it is a philosophical, physical, and moral truth, in the form of a threat, that god visits the iniquity of the fathers upon the children, to t

as the most dangerous of all credulities? thought, we know, is not a result or consequence of the organization of matter, of the chemical or other action or reaction of its particles, like effervescence and gaseous explosions. on the contrary, the fact that thought is manifested and realized in act human or act divine, proves the existence of an entity, or unity, that thinks. and the universe is the infinite utterance of one of an infinite number of infinite thoughts, which cannot but emanate from an infinite and thinking source. the cause is always equal, at least, to the effect; and matter cannot think, nor could it cause itself, or exist without cause, nor could nothing _produce_ either forces or things; for in void nothingness no forces can inhere. admit a self-existent force, and its

e eternal life, in being. the word of god, which creates the light, seems to be uttered by every intelligence that can take cognizance of forms and will look "let the light be! the light, in fact, exists, in its condition of splendor, for those eyes alone that gaze at it; and the soul, amorous of the spectacle of the beauties of the universe, and applying its attention to that luminous writing of the infinite book which is called "the visible" seems to utter, as god did on the dawn of the first day, that sublime and creative word "be! light" it is not beyond the tomb, but in life itself, that we are to seek for the mysteries of death. salvation or reprobation begins here below and the terrestrial world too has its heaven and its hell. always, even here below, virtue is rewarded; always, ev

xecution of a sentence, but the occurrence of an effect. it is ordained to follow guilt, not by the decree of god as a judge, but by a law enacted by him as the creator and legislator of the universe. it is not an arbitrary and artificial annexation, but an ordinary and logical consequence; and therefore must be borne by the wrong-doer, and through him may flow on to others. it is the decision of the infinite justice of god, in the form of law. there can be no interference with, or remittance of, or protection from, the natural effects of our wrongful acts. god will not interpose between the cause and its consequence; and in that sense there can be no forgiveness of sins. the act which has debased our soul may be repented of, may be turned from; but the injury is done. the debasement may b

MOTTA MARCELO THE COMMENTARIES OF AL

sissimus, can of course speak in name of infinite space. the fact that children is with c capital indicates a hidden technical meaning in the verse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simulta

is the union of nuit and hadit. that is why over the head of ra-hoor-khuit in the stele, kundalini has reached the sahashara, and is radiating into emptiness. see liber vii, i, 36-40, liber hhh, section sss, and liber lxv, iii, 3 1-36. 22. now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt. in a. c 's case, this secret name of nuit was babalon. see liber 333, chapter 49, and the commentary thereof. however, to each aspirant to her love she gives a secret name when at last he knows her. see liber nv, and verse 60 of

ognize that this single gesture which is held damnable is the natural exercise of the most fatidical function of nature, the innocent indulgence of irresistible impulse. we glance back to the previous verse--we examine our charter. we are permitted to take our fill and will of love as we will, when, where and with whom we will, but there is nothing said about why we will. on the contrary, despite the infinite variety of lawful means, there is one end held lawful, and no more than one. the act has only one legitimate object: it must be performed unto nuit. further reflection reassures us to some extent, not directly, in the manner of the jurist, but indirectly, by calling our attention to the facts of nature which underlie the ethics of the question. nuit is that from which we have come, th

to throw bombs; and, gathering strength, to send his tyrants to the gallows. 64. i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. 65. to me! to me! 66. the manifestation of nuit is at an end. the second chapter 1. nu! the hiding of hadit. we see again set forth the complementary character of nuit and hadit. nu conceals had because he is everywhere in the infinite, and she manifests him for the same reason (see verse 3) every individual manifests the whole; and the whole conceals every individual. the soul interprets the universe; and the universe veils the soul. nature understands herself by becoming self-conscious in her units; and the consciousness loses its sense of separateness by dissolution in her. there has been much difficulty in the o

evolution, to his most subtlest suggestion, to his most giant gesture. next, he must give himself utterly up to that form; he must annihilate himself absolutely in every act of love, labouring day and night to lose himself in lust for it,so that he leave no atom unconsumed in the furnace of their frenzy as did of old his father that begat him. he must realize himself wholly in the integration of the infinite pantheon of images; for if he fail to formulate one facet of himself, by lack thereof will he know himself falsely. there is of course no ultimate difference between the artist as here delineated and him who follows the "way of the tao" though the latter finds perfection in his existing relation with his environment, and the former creates a private perfection of a peculiar and second

apable of enormously more achievement than others, even in terrestrial matters, from sexual orgia to creative art. even if we had only this one earth-life to consider, we exceed our fellows some thirtyfold, some sixtyfold, some an hundredfold. one most important point, in conclusion. we must doubtless admit that each one of us is lacking in one capacity or another. there must always be some among the infinite possibilities of nuit which possess no correlative points of contact in any given khu. for example, the khu of a male body cannot fulfil itself in the quality of motherhood (on the material plane, of course) any such lacuna must be accepted as a necessary limit, without regret or vain yearnings for the impossible (although what is impossible now may not be impossible a hundred years h

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

est of them (jeremiah 31:34. the effort required by implementation, the path that must be taken, is the application to acquit ourselves well of every task to which our human condition makes us heir. this is the work conceived by all and on every plane as a sacred gesture, the co-participation in the perpetual creation of the great work of the absolute. the convergence within man of the finite and the infinite, the simultaneous awareness of humility and grandeur, were regarded by the operative masons as the best foundation for morality and social life: humility and grandeur made liberty, equality, and fraternity primary values. but what heavy demands are made upon us to attain these! the intelligence of a saint thomas acquinas and the sensibility of a saint francis of assisi while possessin

ach him and to think that god constructed himself in such a way that man's gravitation to the spirit is, by virtue of reason, the best proof of god's existence. those of increasing number who do not believe in god or who turn him into an abstraction out of a concern for tolerance, base what they deem to be just, good, and desirable on the good use of reason, on their trust in intelligence, and on the infinite perfectability of humanity. the difference between these two attitudes is essentially dependent on the value given to the origin of reason: god, still unknown to the believer; or the unknown, for the nonbeliever another cause for natural laws that govern life. in one case or the other, if we use our ability to reason as best we can, to work with the certitude of the goal yet to be att

PHILIP NEIL MYTHS LEGENDS EXPLAINED

while the sun (re) courses between them. on the left stands shu (air, next to ha, god of the western desert. on the right, the goddess nephthys waters the earth. creator of the universe re, creator of the universe, the gods, and the first people, wears the sun on his brow. he will rule the world until the end of time, when all creation shall pass away, and once more the world shall be covered by the infinite flood of nun. sun disc uraeus re s boat feather of justice the benu bird a t the beginning of time, the waters of nun lay in darkness, until re thought himself into being. at the first dawn, the benu bird flew across the waters, its great wings flapping soundlessly, its long legs trailing. the benu bird reached a rocky pyramid, just breaking through the surface of the water. it opened

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

merged within lucifer. he sought to become as god, to rise towards godhead. thus the great rebel was born. standing against the holy hierarchy, lucifer gathered many of his fellow seraphim, leviathan, belial, astaroth, asmodeus/samael, mephistopheles, dagon, sorath/shaitan, beelzebub and a host of others to stand in the light of selfgodhood and defy that which stood against individual phosphorus; the infinite possibility of existence. a great battle ensued, etheric and astral bodies were devoured and torn from aggressive attacks. the seraphim which sought the throne of god gave all under the flag of lucifer. nothing would stand in the way of individual freedom and the light of godhood; nothing is the basis for destruction and the beginning of creation. the morning star was rising, angelic

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

kel copyright 2004 by rabbi a. markel the knowledge of g-d table of contents part one: seder hishtalshelut- the chaining down of the worlds the soul of man the soul of creation the source of all existence the inner self of man heyulie& ko ach ability& potential the singular essence of the soul a highlight in the singularity the estimation within himself the essential light of the soul ohr ein sof the infinite light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and impression reshimu impression kav v chut the line& thread kav hamidah the measuring line the three abilities hagadol, hagibor, v hanorah- the great, the mighty, and the awesome the ten sefirot the three upper sefirot (mochin brains) the seven lower sefirot (mido

ht of the soul, it is not the actual essence of the soul, just as a ray of light is not the luminary itself. rather, the property of light is that it reveals the luminary from which it emanates. in the same way, this essential light of the soul is a revelation of the essence from which it emanates. nonetheless, it is not outside of the self, but is, rather, the revelation of the self to the self. the infinite light g-d knows himself. his self-knowledge is infinite because he is infinite. this self-knowledge is called, ohr ein sof (the infinite light. though this self-knowledge reveals the essence of g-d, it itself, is not the essence of who he is, but is rather his infinite revelation. nonetheless, it is not outside of him, but is, rather, the revelation of himself to himself. this can be

sence of g-d, it itself, is not the essence of who he is, but is rather his infinite revelation. nonetheless, it is not outside of him, but is, rather, the revelation of himself to himself. this can be further understood by the statement "before the creation of the world, there was he and his name alone (pirke d rabbi elazar, chapter 3. the word "he" refers to g-d himself and "his name" refers to the infinite light, the revelation of himself. the effect of a name is that it draws out and reveals the identity of the one being called. when a person is called by name, it draws out his essential self, his identity, so that his attention is turned toward the caller. furthermore, a name identifies that which is called by it. however, a name is not the thing itself, it only brings to light the id

e would identify himself. this may be discerned from the tetragrameton, the four letter proper name of g-d. this name, y-h-v-h, is made up of the three letter root, hvh, which means "to be, plus the prefix y, which modifies the verb and makes it a constant. the name y-h-v-h therefore means "the true being, who was, is and will be, at once, and is the source of all being. this is to say that it is the infinite revelation of g-d himself. since the ohr ein sof is the revelation of g-d, as he truly is, therefore it bears all his properties. just as he is a simple quintessential singularity with no parts, so is his light. conversely, just as he is kol yachol, that is, he has infinite abilities (heyulies, so does his light. yachid-singular from the analogies above concerning the human soul, we m

evelation of g-d, as he truly is, therefore it bears all his properties. just as he is a simple quintessential singularity with no parts, so is his light. conversely, just as he is kol yachol, that is, he has infinite abilities (heyulies, so does his light. yachid-singular from the analogies above concerning the human soul, we may now understand the three matters mentioned above, as they apply to the infinite light. the first is called yachid- singular. this level includes all ten sefirot, but here they are called, esser sefirot hagnoozot (the ten hidden sefirot. this is because they are completely hidden in the essence of the infinite light and cannot be distinguished from it at all. this is similar to the analogy of the power of kindness or the power of movement as they are in the quinte

y hidden in the essence of the infinite light and cannot be distinguished from it at all. this is similar to the analogy of the power of kindness or the power of movement as they are in the quintessential singularity of the soul. likewise, above, in the essential singularity of the ohr ein sof, the ten sefirot are there as well, in a way of a heyulie, and are indistinguishable from the essence of the infinite light. at this level, it is impossible to speak of a "unification or inclusion of qualities, that the ten sefirot are as one, since all that exists is g-d s absolute and total singularity. nonetheless, we cannot say that the ten sefirot do not exist there, because if they do not, where did they come from? rather, we must say that they do exist there, but that their existence is in a w

the ohr ein sof are unlimited. for example, the heyulie of a flint is limited to bringing out fire. no matter how many times one hits the flint, it will never bring out water. likewise, the human soul possesses limited heyulies. it is limited to human abilities. a man does not have the heyulie to fly like a bird. neither does a bird have the heyuli to speak like a man. in contrast, the heyulie of the infinite light, is not limited in any way whatsoever. g-d is kol yachol (he has infinite abilities. echad-one the second level in the infinite light is called echad (one. here, an intention arises, the desire to do a kindness. this desire is "highlighted, so to speak, within the singularity. now, this desire for kindness is comprised of ten qualities. there is the desire for the kindness (kete

s is because nothing has come out yet. the sefirot are merely implied heyulie-abilities which are one with the simple essential self. this is because all the details are only implied, but no definite course of action has been concluded. there are still infinite possibilities, for all that has thus far been established is just the intention to create. kadmon primordial/preceding the third level of the infinite light is called kadmon (primordial or preceding. here, all the details, to the finest detail, of creation have been determined and established. all that is left is to bring it into actuality. this level corresponds to the analogy of a person who is about to move his hand to reach for a bottle of soda. the resolve to get the soda has been established and the entire process necessary to

nd broad understanding of it, without focusing on the point, to the exclusion of all else, the student would fail to comprehend the subject at all. again we see that in order to act, there needs to be restraint and concentration. tzimtzum restraint now that we have understood the need for restraint for a human being to bring out an action, we may likewise discern the matter of restraint above, in the infinite light. in order for there to be a transition from the infinite revelation of ohr ein sof, to a limited line of revelation, there must be a tzimtzum a restraint. the ein sof (the infinite one) concealed the infinite light within himself, so that the central point, as a finite revelation, could be revealed. this may be understood from the teacher-student relationship. the teacher unders

tten it at all, though he has put it "in the back of his head, so that it is not at the forefront of his consciousness. however, if someone were to ask him a deep question on the subject, he could answer it immediately and expound on it at great length, even though he is presently teaching the student with brevity. so too, above, in order to create a limited world, g-d concealed the revelation of the infinite light into himself. this concealment brought about the revelation of the finite as a "central point, so to speak. but this concealment is not an actual concealment, in the way of forgetfulness. even though he has "set it aside, so to speak, he knows it totally. this means that even following creation, the entire infinite light and revelation of g-d "encompasses" the entire creation in

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

ill bring about destruction of evil and the immediate arrival of our righteous king moshiach, with the true and complete redemption, immediateeo de ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper approach this type of study. we will, therefore, now delve into the methodology of kabbalistic contemplation. in essence, hitbonenut (contemplation) is the strong gazing of the mind into the depth of a subject. in other words, one examines the subject in his mind until he understands it in all its parts and details. in the terminology

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

firah of yesod. 1 genesis 25:21. 2 ibid. 44:3. the arizal on parashat toldot 120 now, the light that issues from the beard, via the hairs, is called mazal, because it gflows h drop by drop. the word mazal in hebrew is derived from the root nun-zayin-lamed, which means gto flow. h a mazal is a spiritual conduit of divine life force, which flows from it to some other level. to explain: the light of the infinite one [first] becomes manifest in the head of arich anpin, in which are situated the brains. when it then seeks to be manifest [further, down] through the throat, which is narrow, the light bursts forth [through the skin] as hair. this is the origin of the beard. the transformation of divine consciousness from the mental to the emotional state is a drastic change, and involves a tzimtzu

called the milui. aleph is spelled out as aleph, lamed, peh; dalet is dalet, lamed, tav; nun is nun, vav, nun. 4. the apparent intention here is to indicate that the year (5)736, 1976 in the gregorian calendar, was an auspicious year for the advent of the messiah. 5. heichalot: literally, gchambers. h these are the outermost aspects of a world. see note below. 6. prior to creation, there was only the infinite revelation of g-d that filled all existence. this is called the or ein sof. the infinite light. which is not g-d himself, only his infinite revelation of himself. within this infinite revelation, limited beings could not possibly exist. accordingly, there was a progressive lessening and constricting of the or ein sof, making room for limited existence. this progressive constriction, c

. from greater to lesser revelation of the or ein sof they are: the world of adam kadmon which is the primordial world, or the first level of somewhat finite revelation; the world of atzilut; the world of beriah; the world of yetzirah; and the world of asiyah. the entire physical universe is the lowest aspect of the world of asiyah. in each of the worlds there is an increasingly dim revelation of the infinite light as it descends further and further and becomes more and more concealed. it is important to note that these worlds do not occupy different geographical places. they are not geographical at all, but descending planes of reality. the arizal on parashat miketz 204 knowledge of good and evil. for this reason the verse states that[ gthey stood c] on the banks of the river, h but not i

+ 6) 36. thus, the verse may be read, gthe seraphim were standing above the 36. h the ofanim are below [these, in asiyah. in fact, there is only one ofan, as it is written, gand behold, there was one ofan on the earth, h6 but innumerable camps [of derivative ofanim] issue from it. all this is because in atzilut it is impossible for there to be any duality whatsoever, but below atzilut.even though the infinite light of g-d spreads throughout beriah, yetzirah, and asiyah.it shines through veils. it shines into beriah through one veil, into yetzirah through two veils, and into asiyah through three [therefore] the infinite light of g-d does not cling to them [i.e, these worlds, and they are therefore termed gworlds of separateness. h 5 isaiah 6:2. 6 ezekiel 1:15. the arizal on parashat tetzave

with his new, higher perception of the truth have to be rejected, often painfully and ruthlessly. similarly, malchut is.as we have discussed previously.constructed out of the gevurah-aspects of the sefirot that precede it. this is because in order to express an idea through thought, speech, or action, there must be first a large amount of censoring and selecting. this is true in both directions: the infinite idea and its infinite implications, applications, and ramifications cannot all be expressed since expression is finite. in addition, in order to express the idea properly, the proper words or actions (e.g, colors on a canvas or notes in a composition) must be carefully selected. the improper choice of words, etc, could vastly distort the meaning. therefore, the person must be very sel

es black after it had been discharged from it. h these powers of judgement are the ten names elokim that enter z feir anpin from ima, and then return upward as reflecting light, which is judgement. the name elokim is associated with the sefirah of binah, and specifically, with its power of contraction and limitation. binah in general is a process of limiting, defining, honing down and contracting the infinite insight of chochmah. but beyond this, the process of intellect becoming emotion.the creation of z feir anpin out of ima.is a 1 deuteronomy 21:10-14. 2 nidah 19a. the arizal on parashat ki teitzei 760 further contraction, a quantum leap lessening the intensity of revelation characteristic of intellect into that characterizing emotion. the ten names elokim are the ten sub-sefirot of bin

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

gh for him to be allowed to tread upon it. he is then allowed to <117> announce to thoth that he is clean from all evil, and has overcome the influence of the planets, and thoth says to him 'who is he whose pylons are of flame, whose walls of living uraei, and the flames of whose house are streams of water" and the initiate replies "osiris" and it is immediately proclaimed 'thy meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for thou hast overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all

f the macrocosmos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into the infinite abyss of the heavens. thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the the golden dawn: volume i book one macrocosmos. thus receiving the direct ray as then reflected into his thought, he can unite himself with the ray of his thought so

d furthermore to direct thine angel for pentacle i phorlakh i f n311b for dagger i hassan i for cup i taliahad i 1wn t n. 3 for wand i aral i 3 1 to watch over my footsteps therein. may the ruler of (name element) the powerful prince for pentacle and earth i kemb i 3113 for dagger and air i ariel i n y n for cup and water i tharsis i bsmn for wand and fire i seraph i by the gracious premission of the infinite supreme, increase and strengthen the hidden forces and occult virtues of this (name implement) so that i may be enabled with it to perform aright those magical operations, for which it has been fashioned. for which purpose i now perform this mystic rite of consecration in the divine presence of for pentacle i adonai i 'ftn for dagger i yhvh i illil' for cup 1 el i 3n for wand i elohir

f the light: all these are in the knowledge of tho-0th. the particular exordium at the ending of the night: at the limits of the light: tho-0th 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 universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed <82> in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the complete e lanation of the symbolism of, and the formulae contained in, the= 80 grade of neo-p hy- te of the order of the golden dawn "enterer of the threshold" is the name of the

st selfhood which is in god the vast one. pass to'the north. project the astral to the throne of the hierophant in the east, and facing your body, say: the voice of my higher self said unto me "let me enter the path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the ineffable. from the divine brilliance came i forth at my birth, from the splendour of the infinite light" return to body. circumambulate with sol, saying, while drawing down the <254> divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way: i am osiris, the sun veiled by night, united to the higher by purification, perfected through suffering, glorified through trial. i have come where the great gods are, through the power of the migh

nbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius. pass to cauldron on the altar. stand at east ofaltar, facing west, and as you read, place the ingredients into the cauldron. 0 adonai, thou mighty and secret soul that is my link with the infinite spirit, i beseech thee in the name of eheieh and in the tremendous name of strength through sacrifice yeheshuah yehovashah, that thou manifest in me. manifest thou unto me, i beseech thee my angel, for my assistance in the great work so that i, even i, may go forward from that lower selfhood which is in me, unto that highest selfhood which is in god the vast one. that thou mayest be a

his ideal, let him be blessed with a diviner rest and an utter cessation from strife. trace saturn hexagram with sigil in centre. term of all that liveth, whose name is death and inscrutable, be thou favourable unto us in thine hour. and unto him, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his true will. should he will absorption in the infinite, or to be united with his chosen and preferred, or to be in contemplation, or to be at peace, or to 447 448 the golden dawn: volume i11 book six achieve the labour and heroism of incarnation on this planet or another, or in any star, or aught else, unto him may there be granted the accomplishment of his true will. go to altar, visualise deceased at the east facing west, and invoke: i

and implements you hold a perfect representation of the universe (6, the contemplation of which should in itself tend to prevent your mind dwelling on irrelevant subjects, but on the contrary compel your attention to the sublime studies of the mysteries of the macrocosm) also do these insignia, which have been consecrated, give you a certain power through their having attracted rays of force from the infinite invisible more or less potent in proportion to your development. the importance of using the implements on every occasion would appear to be great. for the implement assists the invoking of a ceremony, and the latter should help the implement, and therefore every voyage, for example, to the realms of fire or water should add a flame to the wand and moisture to the cup. next purify the

RITE OF THE OPPOSER

cle without circumference; fate is my centre without position. magick is my force: energy beyond limitation. my body is transition: from now unto now. my words encipher me and create possibilities; as i speak so these words ensorcel reality. as i cease- so doth all- but the design of which i speak. as i cease- so doth all- but that which i am. formula of the opposer: as the dragon doth coil about the infinite, and the wheel of heaven doth turn upon its heart, so let all revolve upon this point. as the circle doth turn through the seasons of change, so now do i turn, as the axis of fate, to manifest the word of mine own self-overcoming: in the day of mine offering there is no-one and no-thing whom i will not sacrifice. in the day of my becoming there is noone and no-thing whom i will not tr

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

up, the metals, the mineries, the material of quarries which shall yield their riches in due time.millions of wonders doth the very face of the earth offer up, herbs, flowers, trees with leaves, seeds,and fruits; beasts and worms; birds and insects, and the angelic stars in the firmament. how can weutter sufficient praise to the maker of all, whose wonderful wisdom is displayed in all these works;the infinite, the eternal. for god created the heavens and the earth, the sun, the moon and. thestars.all nature smiles; my sign is that of aries, the ram, the opening of spring, nature222s childhood, thevernal equinox, the point from which we commence the stairs of ascension toward perfection. so letrituals of the societas rosicrucianis in angliaphilosophus38 our thoughts climb as does the light

ercises a powerful influence over the mind of the earnest rosicrucian. astronomy is anexact science, but an abstruse subject, yet a simple key opens much of its inner mysteries. we dividethe heavens into three classes, the world of air, the world of stars, and the heaven of heavens.the first embraces the atmospheric envelope, clouds, and attendant storms with their inhabitants.the second includes the infinite space containing the stars, planets, asteroids, meteors, comets,star-showers, nebulae and the universal system while the third opens to our view god's holy ofholies, the eternal heavens, the astronomical and divine evidence of a real or an ideal residence ofthe deity.to the ancients, there were known but seven planets, the sun .moon, mercury, mars, venus,jupiter and saturn, revolving

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

hat which is for its principle, can be in no sense hypothesis or guesswork. mercurius trismegistus begins his admirable symbol known under the name of the emerald table, by this threefold affirmation: it is true, it is certain without error, it is of all truth. thus, in physics, the true confirmed by experience; in philosophy, certitude purged from any alloy of error; in the domain of religion or the infinite, absolute truth indicated by analogy: such are the first necessities of true science, and magic only can impart these to its adepts. but you, before all things, who are you, thus taking this work in your hands and proposing to read it? on the pediment of a temple consecrated by antiquity to the god of light was an inscription of two words: know thyself. i impress the same counsel on e

triad, because it supposes an intelligent principle, a speaking principle and a principle spoken. the absolute, revealed by speech, endows this speech with a sense equivalent to itself, and in the understanding thereof creates its third self. so also the sun manifests by its light and proves or makes this manifestation efficacious by heat. the triad is delineated in space by the heavenly zenith, the infinite height, connected with east and west by two straight diverging lines. with this visible triangle reason compares another which is invisible, but is assumed to be equal in dimension; the abyss is its apex and its reversed base is parallel to the horizontal line stretching from east to west. these two triangles, combined in a single figure, which is the six-pointed star, form the sacred

s. with this visible triangle reason compares another which is invisible, but is assumed to be equal in dimension; the abyss is its apex and its reversed base is parallel to the horizontal line stretching from east to west. these two triangles, combined in a single figure, which is the six-pointed star, form the sacred symbol of solomon's seal, the resplendent star of the macrocosm. the notion of the infinite and the absolute is expressed by this sign, which is the grand pantacle that is to say, the most simple and complete abridgement of the science of all things. grammar itself attributes three persons to the verb. the first is that which speaks, the second that which is spoken to, and the third the object. in creating, the infinite prince speaks to himself of himself. such is the explan

in subdivided by the triad in each of these. all these revelations are logical deductions from the first mathematical notions of being and number. unity must multiply itself in order to become active. an indivisible, motionless and sterile principle would be unity dead and incomprehensible. were god only one he would never be creator or father. were he two there would be antagonism or division in the infinite, which would mean the division also or death of all possible things. he is therefore three for the creation by 14 the doctrine of transcendental magic himself and in his image of the infinite multitude of beings and numbers. so is he truly one in himself and triple in our conception, which also leads us to behold him as triple in himself and one in our intelligence and our love. this

s and must always condemn magic. paracelsus and agrippa did not set up altar against altar but bowed to the ruling religion of their time: to the elect of science, the things of science; to the faithful, the things of faith. in his hymn to the royal sun, the emperor julian gives a theory of the triad which is almost identical with that of the illuminated swedenborg. the sun of the divine world is the infinite, spiritual and uncreated light, which is verbalized, so to speak, in the philosophical world, and becomes the fountain of souls and of truth; then it incorporates and becomes visible light in the sun of the third world, the central sun of our suns, of which the fixed stars are the ever-living sparks. the kabalists compare the spirit to a substance which remains fluid in the divine med

e have exposed the magical dogma in its more arid and abstruse phases; now the enchantments begin; now we can proclaim wonders and reveal most secret things. the pentagram signifies the domination of the mind over the elements, and the demons of air, the spirits of fire, the phantoms of water and ghosts of earth are enchained by this sign. equipped therewith, and suitably disposed, you may behold the infinite through the medium of that faculty which is like the soul's eye, and you will be ministered unto by legions of angels and hosts of fiends. but here, in the first place, let us establish certain principles. there is no invisible world; there are, however, many degrees of perfection in organs. the body is the coarse and, as it were, the perishable cortex of the soul. the soul can percei

pillars of the temple; the cuirass is the knowledge of divine things, which renders the wise man invulnerable to human assaults; the sceptre is the magic wand; the fiery sword is the symbol of victory over the deadly sins, seven in number, like the virtues, the conceptions of both being typified by the ancients under the figures of the seven planets then known. thus, faith that aspiration towards the infinite, that noble self-reliance sustained by confidence in all virtues the faith which in weak natures may degenerate into pride, was represented by the sun; hope, the enemy of avarice, by the moon; charity, in opposition to luxury, by venus, the bright star of morning and evening; strength, superior to wrath, by mars; prudence, hostile to idleness, by mercury; temperance, opposed to glutto

proportioned to causes. the divine word, the one word, the tetragram, is self-affirmed by tetradic creation. human fecundity proves divine fecundity; the jod of the divine name is the eternal virility of the first principle. man understands that he was made in the image of god when he attains comprehension of god by increasing to infinity the idea which he forms of himself. when realizing god as the infinite man, man says unto himself: i am the finite god. magic differs from mysticism because it judges nothing a priori until after it has established a posteriori the actual base of its judgements, that is to say, after having apprehended the cause by the effects contained in the energy of the cause itself, by means of the universal law of analogy. hence in the occult sciences all is real

l to evil and justly deserved the universal and irrevocable reprobation expressed by the allegory of hell. that human souls could descend to such an abyss of crime and madness must assuredly aston90 the doctrine of transcendental magic ish and afflict us. but is not such gulf needed as a basis for the exaltation of the most sublime virtues? does not the depth of infernus demonstrate by antithesis the infinite height and grandeur of heaven? in the north, where the instincts are more repressed and deep rooted; in italy, where the passions are more unreserved and fiery, charms and the evil eye are still dreaded; the jettatura is not to be braved with impunity in naples, and persons who are endowed unfortunately with this power are even distinguished by certain exterior signs. in order to guar

ogy is the sole possible mediator between finite and infinite. dogma is the ever-ascending hypothesis of a presumable equation. for the ignorant, it is the hypothesis which is the absolute affirmation, and the absolute affirmation which is hypothesis. hypotheses are necessary in science, and he who seeks to verify them enlarges science without decreasing faith, for on the farther side of faith is the infinite. we believe in that which we do not know, but which reason leads us to admit. to define and circumscribe the object of faith is therefore to formulate the unknown. professions of faith are formulations of the ignorance and aspirations of man. the theorems of science are monuments of his conquests. the man who denies god is not less fanatical than he who defines him with pretended infa

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

in the house of his father. when all was light, there was light nowhere; it filled the breast of god, who was labouring to bring it forth. and when he said: elet there be light! f he permitted the darkness to repel the light, and the universe issued from chaos. the negation of the angel who at birth refused slavery constituted the equilibrium of the world, and the motion of the spheres commenced. the infinite distances admired this love of liberty, which was vast enough to fill the void of eternal night and strong enough to bear the hatred of god. but god could hate not the noblest of his children, and he proved him by his wrath only to confirm him in his power. so also the word of god himself, as if jealous of lucifer, willed to come down from introduction 5 heaven and pass triumphantly t

, but in carefully calculated quantities and under wholly exceptional circumstances. he who decides to devote himself seriously to magical works, after fortifying his mind against all danger of hallucination and fright, must purify himself without and within for forty days. the number forty is sacred, and its very figure is magical. in arabic numerals it consists of the circle, which is a type of the infinite, and of the 4, which sums the triad by unity. in roman numerals, arranged after the following manner, it represents the sign of the fundamental doctrine of hermes and the character of the seal of solomon: preparations 15 the purification of the magus consists in the renunciation of coarse enjoyments, in a temperate and vegetarian diet, in abstinence from intoxicating drink, and in reg

ed that this wisdom, having given you understanding as the means of knowledge, cannot seek to lay snares for your intelligence or reason. everywhere about you are effects proportioned to their causes; causes are directed and modified by understanding in the realm of humanity; in a word, you will find goodness stronger and more respected than evil: why then should you assume an immense unreason in the infinite, seeing that there is reason in the finite? truth is hidden from no one. god is visible in his works, and he requires nothing contrary to its nature from any being, for he is himself the author of that nature. faith is confidence; have confidence, not in men who malign reason, for they are fools or impostors, but in that eternal reason which is the divine word, that true light which i

nfessional of the black penitents or the ruins of the castle of udolpho. 114 chapter xix the mastery of the sun we come now to that number which is attributed in the tarot to the sign of the sun. the denary of pythagoras and the triad multiplied by itself represent wisdom in its application to the absolute. it is with the absolute therefore that we are concerned here. to discover such absolute in the infinite, the indefinite and the finite, is the great work of the sages, that which is termed by hermes the work of the sun. to find the immovable foundations of true religious faith, of philosophical truth and of metallic transmutation, here is the whole secret of hermes and here the philosophical stone. this stone is both one and manifold: it is decomposed by analysis and recomposed by synth

ROBERT KIRK WALKER BETWEEN WORLDS

were given as alms in the mortal life (see appendix 2. the temporary or limbo body, a vehicle gained by compassion, lives in the fairy realm, rather than being scattered, or wandering in the totum, the fullness of the universe, or returning to the first nothing or void. these are abstruse metaphysical concepts, perhaps familiar to modern esoteric students from kabbalah or tibetan buddhism, where the infinite universe (kirk's totum) is founded upon an utter commentary 94 void (kirk's first nothing. they do not play a great part in the orthodox christianity of the seventeenth century, and if we grant that kirk is indeed reporting oral tradition, this is further evidence of a specific wisdom-teaching of ancient origins, but with perennial and worldwide currency. finally we have the reference

RUBY TABLET OF SET

e, that in these diagrams squares may represent treasures or the substance-side, while circles may represent gods or the energy-side- but these can interchange, for the substance of one plane or phase becomes the energy of the plane below. the three strokes seem to represent the potential triad or trinity latent in all manifestation, and this triad acting within the tetrad of the squares produces the infinite ordering into twelves or dodecads. we should also recollect that in all probability we have only a very faulty reproduction of these diagrams, for we have to take into account the translating and copying and re-copying by ignorant scribes. the three lines are said to be three voices which jeou will send forth when he is ordered "to praise the father" that is to say, to emanate, for th

of the universe. this resulted in his famous theory of the forms, if i am correct. but i sense a weak point here. plato was a finite being, and yet he desired to comprehend universal absolutes. as perfect standards they would necessarily be infinite, since any measure of perfection must extend in all dimensions without limitation. it would be possible for a finite entity like plato to comprehend the infinite without distortion only if the infinite reveals aspects of itself to and through the finite. but the finite must have faith or trust that the aspects are undistorted in their presentation. the sphinx: precisely, and now we are getting to the crux ansata of the matter. for, you see, assumptions based upon faith or trust are logically indefensible, otherwise there would be no need to ba

t. recently an adept asked me to explain this idea and its relevance to setian philosophy. to many sorcerers and witches of the l.h.p, the mathematical sciences appear dry and difficult. yet setians can find dark inspiration in this seemingly-secular topic. in the last hundred years such obscure sciences have driven a stake through the heart of classical theology. the finitude of man, relative to the infinite nature of god, is a basic premise embedded in western monotheism. it was not a philosopher, but a mathematician, whose work defied this classification: v2- 510.i- 1 author: patty a. hardy iii date (unknown) html revision: dec 01, 1997 ce subject: infinities reading list: proposition. george cantor died mad- but not until he had seen, grasped, and rigorously proven the existence of dis

bly infinite- they are uncountably infinite. this flavor of infinity is known as aleph-one. beyond is still another, transcending the scope of all objects that might exist in the universe; and this is aleph-two. the number of provably distinct alephs is itself infinite. cantor named these mind-boggling and eldritch mathematical entities transfinite numbers. behold: the mind of a man has compassed the infinite, dissected it, named and numbered its parts! when the theologians are asked how finite beings can comprehend the infinite- and someone always does ask, for no one engages in theology except to claim supernatural sanction for his personal preferences and hangups- they avow that the infinite is a nice guy who would never leave his creations in the dark, invoke "mysteries" or otherwise w

ny of the nine angles celebrant: gwe honor the bond upon the world of horrors unto the beginning and ending of dimensions. h ghonor to azathoth, without whose laughter this world should not be. h ghonor to yog-sothoth, without whose sign we ourselves should not be. h ghonor to nyarlathotep, prince of the abyss. h ghonor to shub-niggurath, father of the world of horrors. h gfrom the first angle is the infinite, wherein the laughing one doth cry and the flutes wail unto the ending of time. h gfrom the second angle is the master who ordereth the planes and the angle, and hath conceived the world of horrors in its terror and glory. h gfrom the third angle is the messenger, who hath created thy power to behold the master of the world of horrors, who giveth to thee substance of being and the kno

ncepts of god as an anthropomorphic, sentient center of willful personality. such fantasies are unsubstantiated. the true "god" is "heaven (the objective universe/nuit, and it is perceived as such by means of inspired visions (hadit. 22. now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give to him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby cometh hurt. the secret name, revealed in the 12th aethyr of liber 418 (the vision and the voice, was that of babylon or babalon, incorporated by crowley into the seal of the a:.a. again nuit is shown to comprise the objective universe. the adjura

l redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. nuit admonishes crowley not to stray from the goal of reunion. dissolution of the self into nuit brings an end to all self-consciousness and thus from pain. the ultimate argument of nuit is for suicide of the finite self in order to become part of the infinite whole [cf. crowley's discussion of the "annihilation of the self" via the "crossing of the abyss" between adeptus exemptus (7=[4] and magister templi (8=[3] in one star in sight] 33. then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! crowley desires the means for reunion with the

o represents the force that drives us to unlock these doors- the fundamental drive that causes us to seek out and understand these mysteries. of spirituality. that drive of transcendence. to become higher. this first part of the triad deals with transcendence. this is the desire of the magician to rise above his present state of being to a new level of existence. in so doing, the spirit seeks out the infinite. kierkegaard wrote a great deal on this concept. to him, transcendence occurs when the individual is able to see and understand the universal forces operating within the particular situation. put another way, this is seen in the ability to see the forces at work within a given life situation. by understanding this higher idea, we are able to rise above our present level of understandi

to see the forces at work within a given life situation. by understanding this higher idea, we are able to rise above our present level of understanding. for kierkegaard, this is seen in the transformation from the esthetic (finite) into the ethical (infinite. what is important here is that by approaching infinity we are able to rise above our present levels of being. that is, we must strive for the infinite. of mortality. what binds us to the earth. this section deals with our current state of being. as mortal beings, we are bound to the earth, and because of this mortality we must define who we are. our current state of being is a kind of sum of our past states. we have moved up to where we are from our past levels of being("the product of our becoming. however, this state of being is t

most speculation on the seal of the nine angles is based on the text of the ceremony of the nine angles by michael aquino and published in anton lavey's satanic rituals. if we examine the texts which accompany each of the nine angles, it is not hard to derive from them certain 'key words' which sum up the meaning a particular angle has in the cosmology. the first angle describes chaos- which "is the infinite" in the ancient greek arithmosophy the one had many of the same connotations as our use of the value zero has. if the one is everything, then it is nothing at the same time. the second angle is by contrast order- there "is the master who doth order the planes and angles" here duality comes into being and order becomes possible. the third angle speaks of understanding- wherein the "pow

SALMANRUSHDIE THESATANICVERSES

omen did, he thought in those days, they were the vessels into which he could pour himself, and when he moved on, they would understand that it was his nature, and forgive. and it was true that nobody blamed him for leaving, for his thousand and one pieces of thoughtlessness, how many abortions, rekha demanded in the cloud-hole, how many broken hearts. in all those years he was the beneficiary of the infinite generosity of women, but he was its victim, too, because their forgiveness made possible the deepest and sweetest corruption of all, namely the idea that he was doing nothing wrong. rekha: she entered his life when he bought the penthouse at everest vilas and she offered, as a neighbour and businesswoman, to show him her carpets and antiques. her husband was at a world-wide congress o

i found her pressed in the pages" he handed her a dead woman's photograph: her sister, elena, buried here and forgotten. another addict of visions; and a casualty of the habit "we don't talk about her much" she was kneeling unclothed on the bed, her pale hair hiding her face "put her back where you found her _i saw no god, nor heard any, in a finite organical perception; but my senses discover'd the infinite in every thing. he riffled on through the book, and replaced elena cone next to the image of the regenerated man, sitting naked and splay-legged on a hill with the sun shining out of his rear end _i have always found that angels have the vanity to speak of themselves as the only wise. allie put her hands up and covered her face. gibreel tried to cheer her up "you have written in the f

wish? i am the slave of him who holds the lamp_ what a limiting thing is a weapon, salahuddin thought, feeling oddly detached from events- like gibreel when the sickness came- yes, indeed; a most confining manner of thing- for how few the choices were, now that gibreel was the _armed man_ and he, the _unarmed; how the universe had shrunk! the true djinns of old had the power to open the gates of the infinite, to make all things possible, to render all wonders capable of being attained; how banal, in comparison, was this modern spook, this degraded descendant of mighty ancestors, this feeble slave of a twentieth--century lamp "i told you a long time back" gibreel farishta quietly said "that if i thought the sickness would never leave me, that it would always return, i would not be able to

SATANIC RITUALS

n'kye w'ragh zh'sza hrn-nji qua-resvn k'ng naagha zhem v'mhneg-alz. hail, father and lord of the angles, master of the world of horrors. we speak the bond of the nine angles to the honor of the flutes of the laughing one, the master of dimensions, the herald of the barrier, and the goat of a thousand young. all: v'ty'h vuy-kn el-ukh'nar ci-wragh zh'sza w'ragnh ks'zy d'syn. from the first angle is the infinite, wherein the laughing one doth cry and the flutes wail unto the ending of time. v'quy'h vuy-kn hrn-nji hyl zaan-i vyk d'phron'h el-aka gryenn'h v'jnusfyh whreng'n. from the second angle is the master who doth order the planes and the angles, and who hath conceived the world of horrors in its terror and glory. v'kresn vuy-kn k'nga d'phron'g kr-a el-aka gryenn'h p'nseb quer-hga phragn u

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ong the forms of popular islamic art. calligraphy is a stylized form of writing, often done with a brush and ink. the circular patterns in islamic geometric art, such as those that may appear in vibrantly colored mosaics, are a reminder to muslims that allah is endless. the circle is without beginning or end and continues on forever, as does allah. the repetition of a design also is a reminder of the infinite, or never-ending. plant motifs or decorations, called arabesques, are also commonly used. mosques are often decorated with displays of geometric art, and the art form may also appear in paintings, books (such as the qur an, pottery, jewelry, and textiles. crafts were designed and decorated in daily life to help make the everyday beautiful. calligraphy often repeats passages from the q

larger rock symbolizes izanagi and has a tori gate on top, while the smaller rock represents izanami. the rope tying the two together symbolizes their marriage as told in the shinto story of creation. ric ergenbright/ corbis. 406 world religions: almanac shinto when entering a shinto shrine, the worshipper passes beneath the tori (or torii, a gateway that separates the finite (limited) world from the infinite (unlimited) world of the gods. images of the tori are often thought of as the symbol of shinto and can be found on bumper stickers, t-shirts, and other items. in connection with amaterasu are three sacred symbols that are found in shinto shrines and that form the regalia, or ceremonial dress, of the emperor. one symbol includes a mirror (kagami, which is believed to reflect the light

alizing the divine. idols or temples or churches or books are only the supports, the helps, of his spiritual childhood; but on and on he must progress. to the hindu, man is not traveling from error to truth, but from truth to truth, from lower to higher truth. to him all the religions from the lowest fetishism to the highest absolutism, mean so many attempts of the human soul to grasp and realize the infinite, each determined by the conditions of its birth and association, and each of these marks a stage of progress; and every soul is a young eagle soaring higher and higher, gathering more and more strength till it reaches the glorious sun. unity in variety is the plan of nature, and the hindu has recognized it. every other religion lays down certain fixed dogmas and tries to force society

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

n. notice here the eternal end without beginning, the eternal revolution and circle, in eternal love, willpower and centro, whose principle reveals itself since eternity began. you will see in this the eternal nature in its seven apparitions, revealing itself in the centro of the eternal bottomless depth since eternity began. the centrum of the eternal bottomless depth of light and darkness is in the infinite inexpressible width and depth everywhere. therefore is said: the light inhabits the darkness and the darkness cannot grasp it. an eternal holy fire- an infinite god sent flame- a heavenly secret- the great indescribable spirit of fire, inexplorable in eternity. harmonious conception of the light of nature. from which you can deduce the restoration and renovation of all things emblemat

SEPHER HA BAHIR

understanding] as we find (deuteronomy 38:49, a nation whose language you do not hear. 70. why did he say i feared? because the ear looks like the letter aleph. the aleph is the first of all letters. besides this, the aleph causes all the letters to endure. the aleph looks like the brain. when you mention the aleph you open your mouth. the same is true of thought, when you extend your thoughts to the infinite and boundless. from aleph emanate all letters. do we not see that it is first? it is thus written (micah 2:13, god (yhvh) is at their head. we have a rule that every name that is written yod he vav he is specific to the blessed holy one and is sanctified with holiness. what is the meaning of with holiness? this is the holy palace. where is the holy palace? we would say that it is in t

SEPHER YETZIRAH WESTCOTT

ubstitution of the absolute divine unity for every idea of dualism, for that pagan philosophy which saw in matter an eternal substance whose laws were not in accord with divine will; and for the biblical doctrine, which by its idea of creation, postulates two things, the universe and god, as two substances absolutely distinct one from the other "in fact, in the 'sepher yetzirah' god considered as the infinite and consequently the indefinable being, extended throughout all things by his power and existence, is while above, yet not outside of numbers, sounds and letters--the principles and general laws which we recognise "every element has its source from a higher form, and all things have their common origin from the word (logos, the holy spirit. so god is at once, in the highest sense, bot

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

room, once so secured, was never entered save by zanoni himself. the solemn voice of time, from the neighbouring church at last aroused the lord of the palace from the deep and motionless reverie, rather resembling a trance than thought, in which his mind was absorbed "it is one more sand out of the mighty hour-glass" said he, murmuringly "and yet time neither adds to, nor steals from, an atom in the infinite! soul of mine, the luminous, the augoeides (augoeides, a word favoured by the mystical platonists, sphaira psuches augoeides, otan mete ekteinetai epi ti, mete eso suntreche mete sunizane, alla photi lampetai, o ten aletheian opa ten panton, kai ten en aute. marc. ant, lib. 2. the sense of which beautiful sentence of the old philosophy, which, as bayle well observes, in his article on

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

d, some few of the starry truths which shone on the great shemaia of the chaldean lore, and gleamed dimly through the darkened knowledge of latter disciples, labouring, like psellus and iamblichus, to revive the embers of the fire which burned in the hamarin of the east. though not to us of an aged and hoary world is vouchsafed the name which, so say the earliest oracles of the earth "rushes into the infinite worlds" yet is it ours to trace the reviving truths, through each new discovery of the philosopher and chemist. the laws of attraction, of electricity, and of the yet more mysterious agency of that great principal of life, which, if drawn from the universe, would leave the universe a grave, were but the code in which the theurgy of old sought the guides that led it to a legislation an

appeler aucun ordre si ce n'est en tems clair et serein "les clavicules du rabbi salomon (no order of spirits must be invoked unless the weather be clear and serene) letter from zanoni to mejnour. my art is already dim and troubled. i have lost the tranquillity which is power. i cannot influence the decisions of those whom i would most guide to the shore; i see them wander farther and deeper into the infinite ocean where our barks sail evermore to the horizon that flies before us! amazed and awed to find that i can only warn where i would control, i have looked into my own soul. it is true that the desires of earth chain me to the present, and shut me from the solemn secrets which intellect, purified from all the dross of the clay, alone can examine and survey. the stern condition on which

appropriate life. is it not a visible absurdity to suppose that being is crowded upon every leaf, and yet absent from the immensities of space? the law of the great system forbids the waste even of an atom; it knows no spot where something of life does not breathe. in the very charnel-house is the nursery of production and animation. is that true? well, then, can you conceive that space, which is the infinite itself, is alone a waste, is alone lifeless, is less useful to the one design of universal being than the dead carcass of a dog, than the peopled leaf, than the swarming globule? the microscope shows you the creatures on the leaf; no mechanical tube is yet invented to discover the nobler and more gifted things that hover in the illimitable air. yet between these last and man is a myst

eams, flowed through its transparent veins; light made its limbs themselves, and undulated, in restless sparkles, through the waves of its dazzling hair. with its arms folded on its breast, it stood distant a few feet from zanoni, and its low voice murmured gently "my counsels were sweet to thee once; and once, night after night, thy soul could follow my wings through the untroubled splendours of the infinite. now thou hast bound thyself back to the earth by its strongest chains, and the attraction to the clay is more potent than the sympathies that drew to thy charms the dweller of the starbeam and the air. when last thy soul hearkened to me, the senses already troubled thine intellect and obscured thy vision. once again i come to thee; but thy power even to summon me to thy side is fadin

ot the first seizure of the shapeless and nameless fear? everywhere around thee where men aspire and labour, though they see it not, in the closet of the sage, in the council of the demagogue, in the camp of the warrior, everywhere cowers and darkens the unutterable horror. but there, where thou hast ventured, alone is the phantom visible; and never will it cease to haunt, till thou canst pass to the infinite, as the seraph; or return to the familiar, as a child! but answer me this: when, seeking to adhere to some calm resolve of virtue, the phantom hath stalked suddenly to thy side; when its voice hath whispered thee despair; when its ghastly eyes would scare thee back to those scenes of earthly craft or riotous excitement from which, as it leaves thee to worse foes to the soul, its prese

d, it filled the chamber and blackened the stars from heaven "lo" said its voice "i am here once more. thou hast robbed me of a meaner prey. now exorcise thyself from my power! thy life has left thee, to live in the heart of a daughter of the charnel and the worm. in that life i come to thee with my inexorable tread. thou art returned to the threshold, thou, whose steps have trodden the verges of the infinite! and as the goblin of its fantasy seizes on a child in the dark, mighty one, who wouldst conquer death, i seize on thee "back to thy thraldom, slave! if thou art come to the voice that called thee not, it is again not to command, but to obey! thou, from whose whisper i gained the boons of the lives lovelier and dearer than my own; thou i command thee, not by spell and charm, but by th

to the eye of the soul its subtle vision, and to the soul's wing the unlimited realm; of that pure, severe, and daring initiation from which the mind emerges, as from death, into clear perceptions of its kindred with the father-principles of life and light, so that in its own sense of the beautiful it finds its joy; in the serenity of its will, its power; in its sympathy with the youthfulness of the infinite creation, of which itself is an essence and a part, the secrets that embalm the very clay which they consecrate, and renew the strength of life with the ambrosia of mysterious and celestial sleep. and while he spoke, viola listened, breathless. if she could not comprehend, she no longer dared to distrust. she felt that in that enthusiasm, self-deceiving or not, no fiend could lurk; an

SPENSER THE CULT OF THE ALL SEEING EYE 1960

by the priests (ibid, p. 477) the six-pointed star is the great oriental talisman known as the seal of solomon. its meaning and the identity of osiris and isis will be explained in part ii on the great seal of the united states. the arc of light on the bookplate is the en soph, from the cabalistic writings (mystical theosophy) which teach that it created the world by virtue of ten emanations from the infinite one. the emanations, or sephiroth, are arranged into a form called the tree of life, which in turn is vertically composed of three pillars. c. w. king, in his gnostics (p. 12) states that the two outer pillars "figure largely amongst all the secret societies of modern times, and naturally so; for these illuminati have borrowed, without understanding it, the phraseology of the cabalist

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ses. the soul is not confined by our personal consciousness. in fact the personality is no more than the instrument through which the cosmic order manifests itself. the spirit of pythagoras is caught by one of the church fathers, gregory of nyssa, who declared: we are told that human nature is a paltry thing, confined and small, whereas god is infinitely great. how then can what is paltry embrace the infinite? yet who says this? was the infinite god shut up within the flesh as in a vessel? even in our own life, our own spiritual part is not shut in by the boundaries of the flesh. the physical substance of the body is subject to limitation in space, but the soul reaches out in thought to move freely through the whole creation.43 the soul does not coincide with the personality; its home is w

depict the sources or archetypes of perceptible reality. and in the sphere around the throne were twentyfour thrones, upon which were seated the twentyfour elders, clad in flowing white robes and with golden crowns upon their heads.136 130 christianity as mystical fact around the archetypal source of reality we thus find beings who have already advanced far along the path of wisdom, who look upon the infinite and bear witness to it. in the center and around the throne were the four living creatures, full of eyes before and behind. the first living creature was like a lion. the second was like a bull. the third looked like a man. the fourth was like a flying eagle. and each of the four living creatures had six wings and was full of eyes around and within. and they cry without ceasing, both

as mystical fact own right as personality. and so, rather than denying eternal life, it became necessary to ascribe immortality to this very personality. belief in the cosmic transformation of the soul gave way to belief in personal immortality. personality took on infinite significance because it was all that humanity could cling to. from this point onward nothing stands between personality and the infinite god. its relationship to him is an immediate one. it is no longer a case of various levels, higher and lower, reaching up to the possibility of divinization. a human being is simply human, and stands in a relationship to god that is direct but at the same time external. this was felt by those who knew the perspective of the mysteries to be a new note in their attitude to the world. ma

THE BOOK OF PLEASURE

hese four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions. 3: about this "self; all conception is the dual principle, the law which is its conception. 4: the unmodified sex principle refracted through the dual principle emanates the infinite variety of emotions or sexualities, which may be called its ramifications. the transcendental law, the law and testament of the "new" the law of kia is its own arbiter, beyond necessitation, who can grasp the nameless kia? obvious but unintelligible, without form, its design most excellent. its wish is its superabundance, who can assert its mysterious purpose? by our knowledge it beco

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

denborg was openly in favor of a democratic form of government. hardly content to pontificate in the house of nobles, he published works on the nature of the universe, as well as papers on geology, physics, anatomy, zoology, and astronomy which were decidedly ahead of their time. in 1734, he published prodomus philosophia ratiocinatrio de infinite, which explores the relationship of the finite to the infinite and of the soul to the body. in spite of his mastery of the material sciences and mechanical engineering, it was becoming obvious to all his readers that swedenborg s concept of the supreme effort of humankind was an intense study of the spiritual and the divine. in 1743, when he was 56, swedenborg had a vision in which he believed that our lord initiated him into the deeper spiritual

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ower, thereby replicating the disaster 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 invaders from outer space 273 thespace people, according to fry, were descendents of the lost continent of lemuria. that had occurred in prehistoric times to lemuria and atlantis. alan urged earth people to build a firmer spiritual relationship with one another and with the infinite intelligence that pervades and controls the universe. fry remained active as a lecturer in the flying saucer movement until his death in 1992 and directed one of the largest of the ufo groups, comprising more than 60 units. m delving deeper fry, daniel w. to men of earth. elsinore, calif: el cariso, 1973. the white sands incident. madison, wis: horus house, 1992. gibbons, gavin. they

THE GOLDEN ESSENCE

racle-creating substance of what we (and all other things) are, the divine essence, the true life, but the substance that, when awareness of it has increased even a little, allows for craft and art. full awareness of it will indeed lead to full apotheosis, full awareness of and merging with the divine reality which is the only true and real reality of everything, including us. this fire begins in the infinite and the unknowable which is beyond or hidden by the old night of the very beginning- so the ultimate and infinite source of the fire is nothing that anyone can even conceive of or debate about. but, it comes forth through fate, like everything else, eventually emerging in many intelligible forms, always moving down and outward through the cycles of fate, through its many ordeals and t

THE HOLY ROSARY OF THE BRETHREN

r of god, obtain for us the gift of a firm faith. recite: ave maria. step 5: second of three beads together, repeat the following: i salute thee, mother of god; obtain for us the gift of a constant hope. recite: ave maria. step 6: third of three beads together, say the following: i salute thee, spouse of the father; obtain for us the gift of an ardent charity. recite: ave maria. step 7: visualize the infinite divine white brilliance and focus on your higher genius. recite: sanctus est tu dominus de mundi. first decanate: step 8 (first bead) vibrate: a) y b \yhla c) lakym step 9 (first bead) 6 say the following: nequaquam vacuum. step 10 (first bead) recite: pater noster. step 11 (first bead through the tenth bead) recite: ave maria. end of first decanate step 12: single bead: sanctus est t

d homework on the use of the pater noster (the lord s prayer) and the ave maria (the hail mary. the prayer on the pater noster is the most potent of prayers. let the adept ascertain how the prayers relate to the tree of life. the ave maria exposes the greatest qabalistic truth in that through the feminine principle, we are taught about the justified one, and through the justified one, we learn of the infinite. as it is written: whomsoever sees me, sees the father. i and my father are oneit(la clef des grands mysteres) by eliphas levi the key of the mysteries according to enoch, abraham, hermes trismegistes and solomon by eliphas levi translated, with an introduction by aleister crowley "religion says 'believe and you will understand' science comes to say to you 'understand and you will bel

THE KEY TO THE MYSTERIES

language which is equal to that of any other writer known to us. once it is understood that it is purely a thesis for the grade of exempt adept, the reader should have no further difficulty- a. c. ix preface on the brink of mystery, the spirit of man is seized with giddiness. mystery is the abyss which ceaselessly attracts our unquiet curiosity by the terror of its depth. the greatest mystery of the infinite is the existence of him for whom alone all is without mystery. comprehending the infinite which is essentially incomprehensible, he is himself that infinite and eternally unfathomable mystery; that is to say, that he is, in all seeming, that supreme absurdity in which tertullian believed. necessarily absurd, since reason must renounce for ever the project of attaining to him; necessar

s, in all seeming, that supreme absurdity in which tertullian believed. necessarily absurd, since reason must renounce for ever the project of attaining to him; necessarily credible, since science and reason, far from demonstrating that he does not exist, are dragged by the chariot of fatality to believe that he does exist, and to adore him themselves with closed eyes. why- because this absurd is the infinite source of reason. the light springs eternally from the eternal shadows. science, that babel tower of the spirit, may twist and coil its spirals ever ascending as it will; it may make the earth tremble, it will never touch the sky. god is he whom we shall eternally learn to know better, and, consequently, he whom we shall never know entirely. the realm of mystery is, then, a field open

posed lost, have been rediscovered by ourselves; without trouble we have opened all the doors of those old sanctuaries where absolute truth seemed to sleep- always young, and always beautiful, like that princess of the childish legend, who, during a century of slumber, awaits the bridegroom whose mission it is to awaken her. after our book, there will still be mysteries, but higher and farther in the infinite depths. this publication is a light or a folly, a mystification or a monument. read, reflect, and judge. xiv the key of the mysteries (la clef des grands mysteres) by eliphas levi xv part i religious mysteries problems for solution i- to demonstrate in a certain and absolute manner the existence of god, and to give an idea of him which will satisfy all minds. ii- to establish the exis

ends to clip the wings of these beliefs is, on the religious plane, in opposition to nature. the essence of the object of religion is mystery, since faith begins with the unknown, abandoning the rest to the investigations of science. doubt is, moreover, the mortal enemy of faith; faith feels that the intervention of 3 the divine being is necessary to fill the abyss which separates the finite from the infinite, and it affirms this intervention with all the warmth of its heart, with all the docility of its intelligence. if separated from this act of faith, the need of religion finds no satisfaction, and turns to scepticism and to despair. but in order that the act of faith should not be an act of folly, reason wishes it to be directed and ruled. by what? by science? we have seen that science

wisdom of the nations, because every noble heart has understood that it is greater to believe with those who love, and who devote themselves, than to doubt with the egotists and with the slaves of pleasure. 11 first article solution of the first problem the true god god can only be defined by faith; science can neither deny nor affirm that he exists. god is the absolute object of human faith. in the infinite, he is the supreme and creative intelligence of order. in the world, he is the spirit of charity. is the universal being a fatal machine which eternally grinds down intelligences by chance, or a providential intelligence which directs forces in order to ameliorate minds? the first hypothesis is repugnant to reason; it is pessimistic and immoral. science and reason ought then to accept

es faith, and it constitutes the whole merit of faith. nature herself induces us to believe; but the formulae of faith are social expressions of the tendencies of faith at a given epoch. it is that which proves the church to be infallible, evidentially and in fact. god is necessarily the most unknown of all beings because he is only defined by negative experience; he is all that we are not, he is the infinite opposed to the finite by hypothesis. faith, and consequently hope and love, are so free that man, far from being able to impose them on others, does not even impose them on himself "these" says religion "are graces" now, is it conceivable that grace should be subject to demand or exaction; that is to say, could any one wish to force men to a thing which comes freely and without price

aselessly devoured, cannot die; it is thy vulture, it is jupiter, who will die! one day we shall awake at last from the painful dreams of a tormented life; our ordeal will be finished, and we shall be sufficiently strong against sorrow to be immortal. then we shall live in god with a more abundant life, and we shall descend into his works with the light of his thought, we shall be borne away into the infinite by the whisper of his love. we shall be without doubt the elder brethren of a new race, the angels of posterity. celestial messengers, we shall wander in immensity, and the stars will be our gleaming ships. 18 we shall transform ourselves into sweet visions to calm weeping eyes; we shall gather radiant lilies in unknown meadows, and we shall scatter their dew upon the earth. we shall

hinking of thee, may say to providence "you are our mother" children of woman, let us forgive fallen woman! children of woman, let us adore regenerate woman! children of woman, who have slept upon her breast, been cradled in her arms, and consoled by her caresses, let us love her, and let us love each other! iii the ternary the ternary is the number of creation. god creates himself eternally, and the infinite which he fills with his works is an incessant and infinite creation. supreme love contemplates itself in beauty as in a mirror, and it essays all forms as adornments, for it is the lover of life. man also affirms himself and creates himself; he adorns himself with his trophies of victory, he enlightens himself with his own conceptions, he clothes himself with his works as with a weddi

bject of faith is a mathematical problem, whose "x" escapes the procedures of our algebra. absolute mathematics prove only the necessity, and, in consequence, the existence of this unknown which we represent by the untranslatable "x" now science progresses in vain; its progress is indefinite, but always relatively finite; it will never find in the language of the finite the complete expression of the infinite. mystery is therefore eternal. to bring into the logic of the known the terms of a profession of faith is to withdraw them from faith, which has for positive bases anti-logic, that is to say, the impossibility of logically explaining the unknown. for the jew, god is separate from humanity; he does not live in his creatures, he is infinite egoism. for the mussulman, god is a word befor

, of their individual unreason, have laid hands on dogma, have, in the very act, lost the spirit of charity; they have excommunicated themselves. the catholic, that is to say the universal, dogma merits that magnificent name by harmonizing in one all the religious aspirations of the world; with moses and mohammed, it affirms the unity of god; with zoroaster, hermes and plato, it recognizes in him the infinite trinity of its own regeneration; 78 it reconciles the living numbers of pythagoras with the monadic word of st. john<gospel legend itself is a macedoine of those of bacchus, adonis, osiris, and a hundred others, and that the mass, and christian ceremonies generally, have similarly pagan sources- o. m> so much

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian1 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire2 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the

THE MAGICIAN S KABBALAH

trology, and tarot. earlier meta-models include the platonic and pythagorean systems, and the quest for the supreme meta-model continues with the mathematical/physics search for a grand unified field theory (a single theory which relates all other theories regarding cosmological sciences. the concept of meta-models can be viewed as a template, or perhaps (when utilised) as a filter, through which the infinite and eternal is limited within our own comprehension. the tree of life acts as a template capable of the following functions, listed as according to aleister crowley (a) a language fitted to describe certain classes of phenomena, and express certain classes of ideas. the eclectic approach of magic, and the transcendent experiences of mysticism demand a means of expression not found in

is referred to in kabbalah by the statement that kether contains the whole potential of manifestation within it. that is to say, due to the holographic nature of the universe, the pattern exists as a fundamental, implicit structure, at all levels, and is therefore immanent. carl sagan uses this philosophy wonderfully in his fiction "contact, where the heroine finds, by using a computer to arrange the infinite regressions of the number pi in base 11 arithmetic "a miracle- another circle, drawn kilometres downstream of the decimal point (see diagram 6. he calls it the "artist's signature, and again we return to the idea of the recursive universe, where the ripples of the thought of god form patterns always showing the way home. the tree as a communications system (lattice theory) i will brie

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

f multiverses is not new, and exists in many other cosmologies. chapter three; ain soph aur kabbalah postulates that kether, the point from which expansion began through the sephiroth into existence, is in itself the malkuth of a "negative existence, a limitless "being" which contracted to a point in kether. kether itself is the malkuth of the absolutely unknowable, from which all things proceed. the infinite being is viewed as having three veils which cover its essential essence and by which it is known: ain- nothing, nought ain svph- infinite (svth- end) ain svph avr- limitless light (avr- light, fire) the "neverness" of ain and its "negativity" is due in part to the infinite nature of the light, which is thus by virtue undefinable and hence "negative" to human consciousness. this aspect

yod- transition nun- transformation aleph in kether the ain, or "naught" is embodied in the sublime symbol of the fool tarot card, the "nought" card. however, it should be seen that the fool is not a "zero" in the same way that the ain is "negative" rather than "nothing. the negative in this case is that of the finite glyph of kether, the point (having position but not magnitude) as created from the infinite ain (having infinite magnitude and no position. kether can be represented as the god hadit and the ain represented by the goddess nuit in the thelemic system developed by aleister crowley. in magick, chapter 0 (hence, the ain) he states "infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit. this is the basis of all cosm

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

me infringement of the orthodox rules of poetry; yet it cannot be said that these poems, chiefly in iambic verse broken by the occasional introduction of another foot, usually an anapaest, read unmusically on account of its presence. take for instance: cloistral seclusion of the galleried pines is mine to-day: these groves are fit for pan. o rich with bacchic frenzy, and his wine fs atonement for the infinite woe of man *w.e. henley, rodin in rime, vol. iii, p. 119. here gcloistral h is a spondee; geried pines, h an (imperfect) anapaest; and so on. again in gla fortune h: ghail, tyche! from the amalthean horn pour forth the store of love! i lowly bend before thee: i invoke thee at the end when other gods are fallen and put to scorn. thy foot is to my lips; my sighs unborn rise, touch and c

ut the shuddering deep. he swore again, and from its century fs sleep earthquake arose, and rocked and raved and roared. he swore the third time. but that heaven fs lord curbed their black wrath, the stars of heaven fs vault. had rushed to whelm the sun with vehement assault *the tale of archais, vol. i, p. 12. cf. the qabalistic dogma of pistorius: gschema misericordiam dicit, sed et judicium. h the infinite being when exercising his power upon the finite must necessarily chastise to correct and not to avenge himself. the strength of the sin does not exceed that of the sinner, and if the punishment be greater than the offence, he who inflicts it becomes executioner and is the real criminal, who is wholly inexcusable, and himself alone deserving of eternal punishment. any being who is tort

odom, and down the by-ways of gibeah. tannhauser expresses the whole celebration of this union in two pregnant lines: that is true marriage, in my estimate. aspire together to one deity? yes *tannhauser, vol. i, p. 259. or again in the song of nuith: we are lulled by the whirr of the stars; we are fanned by the whisper, the wind; we are locked in unbreakable bars, the love of the spirit and mind. the infinite powers of rapture are ours; we are one, and our kisses are kind *orpheus, vol. iii, p. 218. a true wife, that is a woman whose very soul palpitates in harmony with that of her husband or lover, is the greatest joy of life. burns sang: to make a happy fireside clime for weans and wife, is the true pathos and sublime of human life. and from the other side of the sphere the melodious lin

ep, that it sees no further than the tip of its own glowing nose, upon which roseate point it hypnotises itself into a hypermnemonic state of gknowallableness h; this, if not more so is certainly quite as fatuous a standpoint to hold as that of spencer, in his philosophy of the gunknowable. h both are dogmatisms, and as such condemn the very object of their existence. it is seldom remembered that the infinite need not necessarily mean the boundless; for there is the infinitely small, just as there is the infinitely great, as crowley states in aceldama; the inmost is the home of god. he moulds infinity. the great within the small, one stainless unity *aceldama, vol. i, p. 4. the power of the small is grandly described in the following; yet ants may move the mountain; none is small but he wh

al laws of the (kantian) understanding are themselves the result of the empirical laws of nature, and of an inherited wealth of experience; gomnia exeunt in o. h and it is certainly not far from this to the ego positing the non-ego *an enquiry concerning human understanding, p. 120. at length, thoroughly entrapped in his own metaphysics, caught by that very same net wherewithal he set out to drag the infinite depths of eternity; he defines the noumenon as the final term of an infinite series, and asserts that the permanence of the soul can only be proved in the life of man, gthe proof of which will not be required by us. h then standing aghast as the phantasmagoria of his mind crowd past him; states in the plainest words, that the reason itself is at fault, and casting it into the balance

the holy fire that drew its perfect passion from the dew, and all the flowers that blushed and blew on sunny slopes by little brooks. mine the desire that brushed aside the thorns, and would not be denied, and sought, more eager than a bride, the cold grey secret wan and wide of sacred books *songs of the spirit, vol. i, p. 29. it is in this search that the soul unfurls its wings and sweeps into the infinite ether of existence, bending its course towards god in its own unutterable ideal. with burning eyes intent to penetrate the black circumference, and find out god *songs of the spirit, vol. i, p. 32. in gthe alchemist, h or in that beautiful poem gthe farewell of paracelsus to aprile. h gstruggling in vain to what one hopes the best. h* we find this larger hope is here the keynote, as i

whole cosmic process resolves itself under the one great law of inertia; so that the entire universe lies before us, as luther said of god, ga blank sheet on which nothing is found, but what we ourselves have written. h or again, in the words of the divine spinoza: gfinal or first causes are only figments of the human mind, h bubbles which must burst before the finite can once again dissolve into the infinite atmosphere of eternity. this seeming duality is that which crowley infers when he states: gin any category, infinity excludes finity, unless that finity be an identical part of that infinity. h *berashith, vol. ii, p. 234. laugh, thou immortal lesbian! thy verse runs down the runic ages. where shalt thou be when sun and star, my sun, my star, the vault that span, rush in their rude, i

heir heart of wonder throb to thine! all things are matter and force and sense, no two alone. all fs one: the gold of truth is no reward divine of faith, but wage of evidence. the clod, the god, the spar, the star, mete in thy measure, as they are *gargoyles, vol. iii, p. 85. the sum total of the vedantist crowley sums up as follows: g fi f am an illusion, externally. in reality, the true ei f am the infinite, and if the illusionary ei f could only realize who ei f really am, how very happy we should all be! h* here we have the great law of re-birth operating nowhere in nothing *berashith, vol. ii, p. 235. thus the universe is laid open before us as some huge ledger, upon which each being is working as a clerk; some are called directors, some accountants, some cashiers, yet great or small

THE TAROT OF C C ZAIN

tribute to happiness and unhappiness according as we are their masters or their slaves. the sword signifies the work, the struggle which traverses obstacles, and the trials which sorrow submits us to. the coin, sign of determined value, is the symbol of realized aspirations, of work accomplished; and shows the sun of power conquered by the perseverance and efficacy of the will. the cross, seal of the infinite, by which the coin is marked, announces the ascension of that power in the spheres of the future. the cube upon which these symbols rest typifies the physical world; and has graven on its side an ibis, to indicate that eternal vigilance is a necessity if physical limitations are to be surmounted. veiled isis--arcanum ii. in divination, arcanum ii may briefly be read as science. arcanu

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

teness or strength of reasoning than the platonics and scholastics; but having quitted common sense, and attempted to mount into the intellectual world, they expended it all in abortive efforts which may amuse the imagination, but cannot satisfy the understanding. the ancient theologists showed more discretion; for, finding that they could conceive no idea of infinity, they were content to revere the infinite being in the most general and efficient exertion of his power, attraction; whose agency is perceptible through all matter, and to which all motion may, perhaps, be ultimately traced. this power, being personified, became the secondary deity, to whom all adoration and worship were directed, and who is therefore frequently considered as the sole and supreme cause of all things. his agen

ced. i have followed what i conceive to be the true orphic system, in the little analysis which i have here endeavoured to give. this was probably the true catholic faith, though it differs considerably from another ancient system, described by aristophanes;4 which is more poetical, but less philosophical. according to this, chaos, night, erebus, and tartarus, were the primitive beings. night, in the infinite breast of erebus, brought forth an egg, from which sprung love, who mixed all things together; and from thence sprung the heaven, the ocean, the earth, and the gods. this system is alluded to by the epithet wogenoj, applied to the creator in one of the orphic litanies:5 but this could never have been a part of the orthodox faith; for the creator is usually represented as breaking the

ankind, is introduced, revealing to his disciples the fundamental principles of true faith, religion, and wisdom; which are the exact counterpart of the system of emanations, so beautifully described in the lines of virgil before cited. we here find, though in a more mystic garb, the same one principle of life universally emanated and expanded, and ever partially returning to be again absorbed in the infinite abyss of intellectual being. this reabsorption, which is throughout recommended as the ultimate end of human perfection, can only be obtained by a life of inward meditation and abstract thought, too steady to be interrupted by any worldly incidents, or disturbed by any transitory affections, whether of mind or body. but as such a life is not in the 1 see plate xi [and xxiv] 2 sonnerat

TYSON DONALD NEW MILLENNIUM MAGIC

and forged on the anvil of the soul by the hammer of the will-this is the awesome power and the terrible responsibility of the magus. may you use it wisely. t he all is divisible into two fundamentally different parts. on one side of the dividing plane is the universe of forms called the cosmos, the realm of motion and light. it comprises not only the everyday world of the five sens- es but also the infinite number of polarities that spring from manifest being-hot and cold, day and night, good and evil. whenever a thing is perceived as indepen- dent or unique, it falls onto the side of the division that is the manifest universe. cosmos is larger than the scientific universe of galactic clusters and subatomic par- ticles because, in addition to time and space, it contains non-corporeal for

st motion exists in multidimensional time-space. this primary motion was more akin to desire. on the great shoreless sea of nothingness came a pulse that was like a wave on water, which moves across the surface but does not carry with it the body of water. it was like the vibration of the string of a musical instrument, or the undulation of a serpent. this primal pulse of desire gave a quality to the infinite nothingness, which may be called light, or spirit. physical light is only a pale reflection of this light. nothingness came alive with pulsations that were as yet undirected and uniform- ly balanced. consider the serpent. undulations flow past its ribs, but the position of its ribs is not altered. when a snake is held up by its tail, the hand holding it can feel the power of the undul

lanets slow minutely year by year due to natural forces. the spiral is actually a two-dimensional representation of an infinitely long cylinder viewed from the end with one point perspective. the line of the spiral winds around the inside of this cylinder like the rifling of a gun barrel, either clockwise or counterclockwise from the viewpoint of the observer. the cylinder converges to a point in the infinite distance in the same way that railroad tracks seem to converge and meet on the horizon. this cylinder is the tunnel that con- nects the manifest with the unmanifest. progress is made through this tunnel only by means of spiral motion. viewed from the end, this tunnel, which is created when the point doorway is opened, appears to be a flat circle with a spiral inscribed within it. in t

y when they are employed in some material concern. it is sometimes claimed that through an act of will the elemental forces can be used to directly affect the physical sphere-for example, to light a fire with ele- mental fire alone. such things are more often observed than attempted, and per- haps more often written about than observed. however, such claims should not be dismissed out of hand; in the infinite mind of the all, all things are possible. the most accurate way to represent the elements is radially, grouping them in their natural order around a central point 'this diagram best conveys the actual process of their emanation. the opposites of fire-water, male-female, and active-pas- sive may be represented by interlocking triangles, which produce the six-pointed star that is the si

nds the plane can the circle be recognized. an analogous transcen- dence is required to see opposites as one. when this transcendence is achieved by the magus, the line dcba can be drawn as the radius of a circle: the center of the circle is always the source of emanation, always positive. the circle represents the limit to which this positive emanation has penetrated-the edge of the universe. as the infinite number of radii move out from the center, the concentration of light diminishes. these are the differing degrees of ignorance and evil that are spaced as points along the radii of light. there is never total light, for this exists only in the infinitely small point at the center, which is not in the universe of manifestation. there is never total darkness, for this is found only outsi

way the magus grows, by relying on initial attainments, to win ever greater command over the personal universe. through a series of words, gestures, and movements a mind-state is induced that opens a door through the veil into the unmanifest and guides the outward streaming of the light toward a specific objective. the mechanics of the ritual act as a kind of filter, allowing only that aspect of the infinite possibility of the unmanifest through the door that is of practical use to the magus and is not a des- ecration of the light. the magus makes a series of physical gestures that resonate as symbols in the conscious mind and enter the subconscious as directives. the force of will, acting through the lever of symbolism, opens the vortex door in the deepest well of the self and allows the

TYSON DONALD THE MAGICAL WORKBOOK

practice, i use a length of brass chain. before beginning, count out the number of repetitions you intend to perform on the beads, knots, or chain links. each time you complete a breath, pass one of the beads, knots, or links between the thumb and index finger of your left hand until there are none left. this allows you to concentrate on the exercise, not on the count. gaze directly in front into the infinite distance, as though you are able to look through the wall at the far-off horizon of the earth itself. with your eyes open, imagine that the air all around you is a vibrant violet color, almost like a transparent violet haze or mist. exhale lightly, then begin the first breath. slowly draw the violet-colored air into your lungs, concentrating only on the region of your belly. be aware

ce. contemplate the two points. draw a perfectly straight black line through both points that extends endlessly in opposite directions. because the points are not thicker than this infinitely thin line, it is impossible to distinguish them from the line itself. only the line exists. reach out with your awareness along the line, as though you had two invisible arms that could stretch forever. feel the infinite length of the line. no matter how far you extend your awareness in both directions, the line continues endlessly onward. contemplate the straightness, thinness, and endlessness of the line. create another point some distance away from this line. contemplate the relationship between the point and the line. extend the line sideways to meet and pass through the point, and at the same tim

rift from one zone to another as you contemplate the relationship between the planes. visualization i: geometric shapes 59 note that where the planes pass through each other, you can perceive a thin bright line glowing against the grayness. this line is so thin that it is almost invisible. it extends like a laser beam forever in both directions. reach out with your invisible mental hands and feel the infinite length of this glowing line. contemplate the relationship between the glowing line and the perpendicular planes. create a black point in one of the four zones of the void. contemplate the relationship between the point and the planes by moving your awareness through the planes from zone to zone as you consider the point. return your awareness to the zone occupied by the point. extend

a picture in your mind, it is better to try to feel the existence of the points, lines, and planes. this is a difficult trick to explain. it does not involve pretending to reach out in your mind with an invisible hand (although this is the simplest way to describe it, but rather, a kind of inward projection of awareness that allows you to feel the created forms as parts of yourself. when you test the infinite length of the line by reaching out in both directions along it, you are actually extending awareness in both directions along the line like electricity running along a wire. during this visualization, keep your physical gaze directed forward and your eyes focused on infinity. if you notice your eyes wandering, or focusing on some crack or mark on the wall, let your gaze extend through

TYSON DONALD THE POWER OF THE WORD

two fell behind and were shadowed by the names of seventy-two and sixty-three, and as a consequence the final yod in the name of sixty-three was left without a partner. by the contraction of the garment, a void was created in the ain soph that was not the same as the ain soph itself. the single remaining letter of the tetragrammaton, the yod, served as the instrument through which was transferred the infinite holy radiance of the ain soph into the shadow that lay beneath the folded garment of the primordial torah. this light became the fiery spheres or vessels of the sephiroth that exist within the primordial point, kether. kether is no more than an infinitesimal speck in the endless expanse of deity, yet that speck is large enough to comprehend all things. medieval kabbalists believed in

fy them-shapes, numbers, or letters of other alphabets than the hebrew. pythagoras used simple dots in his tetractys. in attempting to understand the essence of cosmos, we are eventually faced with four boxes into which we must put everything that is manifest. each box is different, yet its difference is not absolute but dependent upon its relationship with the other boxes. somehow we must reduce the infinite number of different things into four categories (see the comments of p.d. ouspensky in appendix b. at first thought, it would be natural to assume that the process of bringing ideas forth and sustaining them in manifestation would be supported by four completely different factors. this would need to be symbolically represented by a name composed of four different letters. however, cre

ct in their symbolic illustrations. this is why dee made the astrological glyph of mercury the dominant component of his monad. mercury contains the sun and moon within itself, just as christ is both heaven and earth mingled in one form. when i speak of christ in these pages, i am not asserting a christian bias. christ is merely the most complete expression of the messiah figure, an embodiment of the infinite light (ain soph aur, whose purpose is to descend from heaven (atziluth) to earth (assiah, uniting spirit with flesh, and by this act of sacrifice to redeem humanity from its sin of imbalance (pure judgment, or din-see scholem, kabbalah, p. 123) and restore it to the harmony of its rightful spiritual estate through the infusion of loving kindness (chesed. according to the kabbalah, the

art. when you finish the prayer, place your left hand upon the center of your chest diagonally across your heart and with your right index finger touch in succession the top of your forehead just under the hairline, your groin, your left shoulder, your right shoulder, the back of your hand where it lies upon your heart center, and then with your right index finger point straight ahead of you into the infinite distance of the south. as you describe the shape of the kabbalistic cross upon your own body, speak these works, which follow directly after the words of the cleansing prayer without a pause: who art the crown (forehead) and the kingdom (groin, the power (left shoulder) and the glory (right shoulder, and the everlasting law (heart center, amen (point directly in front at heart level

e to the surface of the water directly over the center of the bowl. as you draw this invoking spiral, vibrate powerfully the letters in the divine name ihvshh("yod-hay- vav-shin-hay, beginning with the first letter of the name when your right index finger points high overhead and ending at the last letter when your finger points into the center of the bowl of water. feel the light drawn down from the infinite heights and concentrated into the water. visualize the water scintillating with brilliance akin to the radiance that streams from a sparkling diamond. there are two ways of projecting magical symbols such as the spiral onto ritual objects. they can be drawn in the air over the object horizontally, on a plane that is parallel to the perceived flat plane of the surface of the earth (of

the sigil, vibrate the corresponding letter in the banner of the name. raise the ring high over the altar once again and speak these words to the ring: in the name of the ancient one (vibrate the banner on the ring, i name thee (speak the name of the angel on the ring. so let it be! submerge the ring completely in the dish of consecrated water. visualize a stream of vital energy rushing down from the infinite heights above the empowering the rings 115 altar to infuse itself with the metal of the ring. strongly will the angel to be present within the ring. after a few moments, remove the ring from the water and pat it dry on a clean cloth. kiss the bezel of the ring reverently and raise the ring on high over the altar in both hands. speak the words: all witness (name of the angel, lord of t

or pivoting clockwise on your body axis, and invoke the four guardian angels of the quarters. center yourself within the circle. all the foregoing steps are preliminaries that may be used to begin many different kinds of rituals. from this point, you begin the actual ritual of assuming the christ-form. with your arms raised in a gesture of invocation and your head elevated, so that you look into the infinite distance high above the flame of the candle, declare your intention to the source of light: hear me, 0 lord! thou who art the first and last, the beginning and end, the alpha and omega. who art the nameless and formless one, creator of all, lord of light, lord of life, lord of love. hear this prayer of thy true son (or daughter) i ask that you look with favor upon this ritual assumpti

the destiny of the spirits of the fourth angle is itself a form of worship. by doing what they were created to do, the spirits commune with their creator. this wording is ambiguous and can be taken two ways: that the works of the spirits will praise god, or that god will praise the spirits for their works. since prayer is a union with god, where the soul of the individual is dissolved and lost in the infinite sea of divinity, both these interpretations are equally valid. the spirits praise god, and god praises the spirits, because in the fulfillment of the work of the spirits they become indistinguishable from god. the seventh key the east is a house of virgins singing praises amongst the flames of the first glory, wherein the lord hath opened his mouth, and they are become 28 living appen

UNLEASHING THE BEAST

house in london, increasingly addicted to heroin (taking as much as 11 grams a day, enough to kill most men, until his death in 1947. there are many conflicting accounts of his final days: according to some hagiographic accounts, he slipped blissfully into the buddhist state of final liberation, passing from "samadhi to super-samadhi to nirvana to super nirvana, expiring in the boundless bliss of the infinite."xxiii according to more cynical accounts, he died alone in misery and self-loathing, uttering the final words "sometimes i hate myself."xxiv still others say that he died quietly in bed, followed by a gust of wind and a peal of thunder- a sign that "the gods were greeting him."xxv in sum, crowley might be said to be a remarkable reflection of the era in which he was born. while delib

e best way of enlarging and multiplying one's desires is to try to limit them."c -161- the ultimate aim of transgression, however, is not mere sensual pleasure; rather, it is the transgression of the very boundaries of the self, the expenditure (depense) without hope of any return, which shatters the limits of finite, isolated human consciousness in order to experience the boundless continuity of the infinite. it is this experience of transgression and expenditure that links eroticism intimately to the ultimate experience of infinite continuity, that of death itself: eroticism..is assenting to life up to the point of death..although erotic activity is in the first place an exuberance of life, the object of this psychological quest..is not alien to death. erotic activity, by dissolving the

experience) a means to create breakages of consciousness by pushing the mind to a point of extreme exhaustion and so opening it to the "supersensual "the technique..was that of excess; through pain or pleasure, sex or intoxication, it was necessary to attain a condition of exhaustion taken to the extreme limit."cxi ultimately, in this moment of sexual excess, the self dissolves into the abyss of the infinite, beyond all limitations: as man loses his personality in physical love, so does the magician annihilate his divine personality in that which is beyond. in love the individuality is slain..love death therefore, and long eagerly for it. love destroyeth self..love breedeth all and none in one.cxii -165- like bataille, then, crowley found in this radical transgression and shattering of ra

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ayores" del tarot. este curso por lo tanto, constar de 22 lecciones. esperamos que teng is paciencia y que se is tenaces. estudiad y practicad y llegar is a la gran realizaci n. estudiaremos el arcano primero del tarot. entraremos en el sanctum regnum de la alta magia. 10 arcanum number 1 it is represented by the magician. over the head of the magician appears the holy eight, the sacred symbol of the infinite. if it is traced [or drawn] with the middle finger, index finger and the thumb over the cardiac plexus: this sign encompasses, defines and joins the magnetic currents of the superior mind (consciousness in the dream) with the currents of the inferior mind (vigil consciousness. this sign joins or separates all of the elements ruled by the atomic energy. practice: in accordance with the

la clave real del arcano a.z.f, gracias al conocimiento de la lengua atlante primitiva, watah, ra z fundamental del s nscrito, el hebreo y el chino. la orden sagrada del tibet, es la genuina depositaria del real tesoro de aryavarta (este tesoro es el "gran arcano. 12 bhagavan aklaiva will help you to consciously travel in your astral body. invoke him when you are meditating on the sacred sign of the infinite. on any given night, you will be invoked from the temple of the himalayas. there you will be submitted to seven ordeals. there you will be taught the secret science. now then, after this digression, let us continue with our initial point. the holy eight symbolizes the caduceus of mercury and represents the two ganglionic chords that esoterically are entwined around the spinal medulla

are: id and pingal; the two witnesses, the two olives, the two candlesticks standing before the throne of god on earth. the solar atoms rise through the cord of the right and the lunar atoms rise through the cord of the left. these solar and lunar atoms rise from our seminal system, the fire of phlegethon and the water of acheron [akeron] cross themselves in the ninth sphere, forming the sign of the infinite. f plus a equal c fire plus water [aqua] equals consciousness. whosoever meditates on the sign of the infinite, will utilize the fire and the water in order to awaken consciousness. now we understand why the two witnesses of revelation have the power of prophecy. and i will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore [1260] days, clo

1 plus 2 plus 6 plus 0= 9; this is the symbol of the ninth sphere. the ninth sphere is sex. the two witnesses have their root in sex. these two witnesses id and pingal are two fine ganglionic chords through which the solar and lunar atoms of our seminal system ascend to the chalice. the chalice is the brain. fill your chalice, brethren, with the sacred wine of light. this explains why the sign of the infinite appears above the head of the magician, and before him are the swords, the cups and pentacles [are before him, and [why] is he grasping the little magic wand that symbolizes the spinal medulla. when the solar and lunar atoms make contact in the coccygeal bone, the kundalini, the igneous serpent of our magical powers awakens, then we are devoured by the serpent and we become lofty divi

any things exist between heaven and earth that our scholastic consciousness does not even suspect, and the science of alchemy is reborn when corroborating the transmutations of metals. the man and the woman must equilibrate their forces; they must become alchemists, so that they can return to the ain soph. circe offers the tempting cup and ulysses rejects her with his sword. in the sacred sign of the infinite are represented the planetary genie s brain, heart, and sex. this struggle is terrible, brain against sex, and sex against brain, and what is even more terrible is heart against heart. you know this. on the altars of the temples of the great white lodge the masters used to place three glasses of loria, three glasses of alchemy. each one of these three sacred glasees of the temple cont

ody relaxed. 2. achieve the state of slumber by meditating upon the sacred serpent that dwells in the coccygeal chakra. 3. thereafter, pray with all of your heart, meditating on the following sacred ritualistic prayer: invocation be thou, oh hadit, my secret, the gnostic mystery of my being, the central point of my connection, my heart itself, and bloom on my fertile lips, made verb! up above, in the infinite heavens, in the profound height of the unknown, the incessant glow of light is the naked beauty of nuit. she reclines, she bends in delectable ecstasy, to receive the kiss of secret fervor of hadit. the winged sphere and the blue of the sky are yours. o.a.o. kakof na. khonsa o.a.o. kakof na. khonsa o.a.o. kakof na. khonsa 2 [pronounced owe-gee-us] a la fragua encendida de vulcano, baj

, para congregarnos para la batalla de aquel gran d a, del dios todopoderoso. 40 the three traitors constitute the reincarnating ego, the psychological i, the satan that must be dissolved in order to incarnate the inner christ, which is constituted by kether, chokmah and binah. the superior triangle is the resplendent dragon of wisdom whereas the inferior triangle is the black dragon. the sign of the infinite or the tau cross is found in the center of the two triangles; both are phallic (sexual) signs. the soul is found between the two triangles and has to decide between the white dragon and the black dragon. such a dilemma is absolutely sexual. the clue is found in the serpent. the rooster s legs of abraxas are made by the double tail of a serpent. the tempting serpent of eden exists as w

m into blood, and to smite the [philosophical] earth [the human organism of fornicators] with all kinds of plagues, as often as they will [according with the law- revelation 11: 4-6. disposition of the two witnesses the two witnesses are a semi-etheric, semiphysical pair of sympathetic cords that are entwined along the spinal medulla, forming the caduceus of mercury, the sacred eight, the sign of the infinite. in the male, the two witnesses depart from the right and left testicles and in the female they depart from the ovaries. these two witnesses are located to the right and left sides of the dorsal spine. the two witnesses alternatively ascend from left to right until forming a marvelous knot in that space located between the two eyebrows, thereafter they continue through the nasal cavit

te ogni speranza voich entrate. 64 the zohar emphatically warns us that within the depths of the abyss lives the adam protoplastus, the differentiating principle of the souls. with this principle we have to dispute victory to the death. this fight is terrible, brain against sex, and sex against brain, and what is even more terrible and more painful is heart against heart, you know it. the sign of the infinite is resplendent within the heart of the earth. the sign of the infinite is the holy eight. in this sign the heart, brain and sex of the genie of the earth are represented. the secret name of this genie is cham-gam. the sign of the infinite is in the center of the ninth sphere. earth has nine atomic stratums and the sign of the infinite is found within the ninth stratum. the nine initia

on of minor mysteries gives access to each one of these terrestrial stratums. therefore, only the ones who have attained the nine initiations of minor mysteries can reach the heart of the earth. each terrestrial stratum is guarded by terrifying guardians. secret paths lead the disciple towards the heart of the earth. the double vital current of the genie of the earth is represented in the sign of the infinite. the double vital current sustains and nourishes the entire planet earth, thus, we (all the living beings) are organized upon this divine archetype. a divine atom exists in the center of the sign of the infinite. the nine spheres of atomic vibration are concentrically focused within this atom of the genie of the earth. the holy eight glows resplendent with glory within the center of t

WESTERN MANDALAS OF TRANSFORMATION SR AL

the following associations: saturn/indigo ray: corresponds to the first or root chakra; associated with the tone a; energy reservoir of the body, often called kundalini; stimulates deliberation and concentration; also rules skeletal system; deficiency causes eccentric personality, inability of system to rid itself of wastes; it is the ray of introspection and the color that bridges the finite and the infinite. sun/orange ray: corresponds to the heart chakra; tone d; a high energy state that is also somewhat relaxed; related to breathing and helpful in relief of pain; good for mental energy and recuperation from fatigue; excessive use can cause fevers; acts as a tonic; stimulates discrimination, guidance in making decisions; powerful for visualizing when healing others. mars/red ray: corres

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

o the ancient views of cosmogony in its broad sense, spiritually as well as physically considered and to the evolution of the present human race; all systems of religious mysticism are based upon numerals. the sacredness of numbers begins 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

very numerous meanings. photius tells us that the pythagoreans gave it the following names- mmeeaanni iings of the monad, number one 1. god, the first of all things; the maker of all things. 2. intellect, the source of all ideas. 3. male and female--both together produce all things; from the odd proceed both odd and even. 4. matter, the last development of universality. 5. chaos, which resembles the infinite, indifferentiation. 6. confusion. 7. commixion. 8. obscurity, because in the ineffable principle of things, of which it is the image, all is confused, vague and in darkness. 34. 9. a chasm, as a void. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 10. tartarus, from its being at the lowest extremity, is dissimilarly similar to god, at the highest end of the

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

mething that it bounds. yet this boundary-character requires no specific magnitude of extension; it does not even require the existence of any specific second point in time, however close this might be for the first. and thus the grasping will perfectly well be capable of being limited to what is in the present; indeed it must be so limited already for the sake of its evidence, as also because of the infinite complication which would otherwise ensue. 156 thinking time/ hermeneutic suppositions 23 in the terms husserl used in the passage cited earlier, the stream, though everevolving, can be conceived as a totality, a phenomenal unity, a unity of constant flux, in the nexus of which all immanent duration and change are constituted. the coherence what husserl refers to as temporal determinat

in turn on an earlier aggadic motif regarding the primacy of judgment vis -vis mercy in the creation of the world,248 schelling states explicitly that in the godhead might precedes leniency, stringency precedes gentleness, and wrath precedes love.249 moreover, thinking time/ hermeneutic suppositions 37 in an even more precise analogue to the kabbalistic myth of simsum the primordial withdrawal of the infinite from itself into itself to create the space devoid of itself wherein the emanation of all things in the concatenation of being will unfold250 schelling contends that what is altogether first in god, in the living god, the eternal beginning of itself in itself, is that god restricts itself, denies itself, withdraws its essence from the outside and retreats into itself. 251 the primary

h verneinen als seyend] is [sic] one and the same. 267 if wanting oneself and negating oneself as having being are identical, it follows that the two portrayals of the godhead are not conflicting, that is, the highest of desires is the desire that has no object (der seine sache begehrt) and the strongest of wills, the will that wills nothing (der wille, der nichts will. similar representations of the infinite will are widely attested in the theosophic ruminations of thirteenth-century kabbalists for instance, azriel of gerona, jacob ben sheshet, isaac ibn latif, moses de le n, and other castilian figures whose views are preserved in zoharic homilies, and the many subsequent authors influenced thereby, including luria and his disciples.268 keter, the supernal will, the aura that is coextens

ing (ayin),270 a designation that denotes not lack but surplus of being that is beyond comprehension, the pure ether that cannot be apprehended. 271 the nature of that primordial will is to will naught but itself, which is to say, to will nothing; but to will nothing is to have nothing to will, a double negation that results in the emanation of the sefirot hidden in the will.272 the plentitude of the infinite finds its fullest expression in the emptying of the will rather than its overflowing, retreating into the nothing it is (not, inhalation preceding exhalation, enfolding beginning every unfolding,273 the mystical one that is so full that it is empty, so empty that it is full, the paradoxical identity of the plenum thinking time/ hermeneutic suppositions 39 and vacuum.274 thus, schellin

ents of time taken together, but rather as coexisting with each single moment so that eternity again sees only its (whole, immeasurable) self in each single one.291 in sum, we may conclude that primordial time according to schelling is the eternal movement of god s self-becoming; eternity, therefore, is the temporal unfolding of the commutable form.292 as we shall see, the kabbalists portrayal of the infinite s encircled expansion suggests a similar view. timespace and swaying of ground in modes of discourse still beholden to schelling,293 and by implication to the theosophic gnosis espoused in the secrets of kabbalah, yet distinctive of his own poetizing, heidegger writes of the ur-ground that opens only in abground, that is, the ground that grounds its being in the holding sway of its tr

process, a primeval occurrence that is not juxtaposed to eternity. temporality, for schelling, provides the intermediary link through which the possibilities housed in the divine essence can unfold, and these possibilities in turn become concrete when specified within the delimited confines of nature and history. 308 time, in short, is the space within which the reconciliation of opposites within the infinite is enacted. the influence of schelling can be discerned both in heidegger s reference to the originary abandonment that takes the form of remembering-awaiting, terms that have a distinctive temporal quality, and in dasein s response to the call to belonging, which is occasioned by the retention-expectation of the abandonment that is in and of the moment. the remembering awaiting (reme

rity and temporality, the internal form of subjectivity. 339 awareness of self comes to be through facing the other without othering the face, an exposure to exteriority, an openness to the deportation or the transcendence beyond any end and any finality: the thinking of the absolute without this absolute being reached as an end, which again would have signified finality and finitude. the idea of the infinite is a thought released from consciousness. according to the thought, perhaps the most profoundly considered thought, of the release with regard to being, of dis-inter-est: a relation without a hold on being and without subservience to the conatus essendi, contrary to knowledge and to perception. 340 the infinite of which levinas speaks is not the negative abstraction of meontological s

hip to another human being. such a relationship defies the subject s attempt to re/present transcendence as a presence, to reduce the other in the identity of the same, an alterity undyingly beyond the clasp of intentionality, as we realize most poignantly in the invariable (un)eventuality of death. similarly, apprehension of time issues from contemplating thought-thinking-what-cannot-be-thought, the infinite surplus, incomprehensible and unassimilable, the always of noncoincidence, but also the always of the relationship, an aspiration and an awaiting. 342 for levinas, the conjunction of time and being implied by the dialogical temporalization of being indicates that at all times the event of being, the esse, the essence, passes over to what is other than being. being s other, otherwise-t

irot is the cause of the concealment of his existence and governance that cannot be comprehended at all by the lower beings. 52 insofar as god and torah are identical, an axiomatic truth of kabbalah from its inception, it follows that torah in its textual embodiment the theosophic principle that undergirds the anthropological ideal of corporeality as embodied textuality53 is the veil that reveals the infinite by concealing the light it reveals, the voice that declaims the ineffable by muting the name it declaims. it is precisely from the juxtaposition of disclosure and concealment, expanding and withholding, that the texture of time in its ontological comportment can be discerned.54 cordovero s linkage of innovative explications of torah and the evolving nature of time underscores the intr

re present, so god is eternal, not in time but containing all times.109 as maimonides, following in the footsteps of aristotle, put it, time is consequent upon motion, and motion is an accident in what is moved. since god is not a mutable body, there is no substratum in which the accident of time can inhere. contemplating a succession of time before the creation of the world, even if that time is the infinite duration of god s existence, is due to a supposition regarding time or to an imagining of time and not due to the true reality of time. for time is indubitably an accident. 110 here it is apposite to mention a passage in which cordovero articulates a position that resonates with the maimonidean perspective and would seem therefore to validate scholem s claim: the sefirot preceded the

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

stood before the unborn ones of time. then was formulated the universe. the birth of wisdom and intelligence. 2. then came the gods thereof: the aeons of the bornless beyond. the establishment of a hierarchy. 3. then there was the voice vibrated. the power of speech. 4. then there was the name declared. which distinguishes all things. 5. at the threshold of the entrance. between the universe and the infinite. hidden knowledge. 6. in the sign of the enterer stood thoth. as before him the aeons were proclaimed. spirits of the air, time itself: 7. in breath he did vibrate them: in symbols he did record them. the wisdom of the written word. 83 the seven tablets of the tabula collecta form the 49 angels of light, or the bonorum, as they are sometimes called. refer to the central or first table

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