Michael Wynn's Occult Reference Library
THE LOGOS

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ALEISTER CROWLEY EIGHT LECTURES ON YOGA

of all particular experience into the one experience. oh yes, by the way, don't forget this. in a lesser sense venus represents tact. many of the problems that confront the yogi are impracticable to intellectual manipulation. they yield to graciousness. 13. our next planet is mercury, and the niyama which correspond to him are as innumerable and various as his own qualities. mercury is the word, the logos in the highest; he is the direct medium of connection between opposites; he is electricity, the very link of life, the yogic process itself, its means, its end. yet he is in himself indifferent to all things, as the electric current is indifferent to the meaning of the messages which may be transmitted by its means. the niyama corresponding to mercury in its highest forms may readily be

ALEISTER CROWLEY BOOK OF LIES

free on: www.abika.com 19 [20] commentary( epsilon) he is the letter of aries, a martial sign; while the title suggests war. the ants are chosen as small busy objects. yet he, being a holy letter, raises the beginning of the chapter to a contemplation of the pentagram, considered as a glyph of the ultimate. in line 1, being is identified with not-being. in line 2, speech with silence. in line 3, the logos is declared as the negative. line 4 is another phrasing of the familiar hindu statement, that that which can be thought is not true. in line 5, we come to an important statement, an adumbration of the most daring thesis in this book- father and son are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. s

mple; and he spake not. the ash thereof was burnt up by the magus into the word. of all this did the ipsissimus know nothing. book of lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is composed of many spheres. the account given of creation is the same as that familiar to students of the christian tradition, the logos transforming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further

is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the highest grade of the a'.a, is totally unconscious of this process, or, it might be better to say, he recognises it as nothing, in that positive sense of the word, which is only intelligible in samasamadhi. book of lies get any book for free on: www.abika.com 22 [28] 7 kappa-epsilon-phi-alpha-lambda-eta zeta the dinosaurs none are they whose number is six:(5) else

effective utterance of the name of shiva would cause him to awake, and so destroy the universe. in egyptian and gnostic magick we meet with pylons and aeons, which only open on the utterance of the proper word. in mohammedan magick we find a similar doctrine and practice; and the whole of mantra-yoga has been built on this foundation. thoth, the god of magick, is the inventor of speech; christ is the logos. lines 1-4 are now clear. in lines 507 we see the results of shivadarshana. do not imagine that any single ides, however high, however holy (or even however insignificant, can escape the destruction. the logician my say "but white exists, and if white is destroyed, it leaves black; yet black exists. so that in that case at least one known phenomenon of this universe is identical with one

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

n. preparedness in magick is as important as it is in war. v it should be profitable to make a somewhat detailed study of the strange-looking word aumgn, for its analysis affords an excellent illustration of the principles on which the practicus may construct his own sacred words. this word has been uttered by the master therion himself, as a means of declaring his own personal work as the beast, the logos of the aeon. to understand it, we must make a preliminary consideration of the word which it replaces and from which it was developed: the word aum. the word aum is the sacred hindu mantra which was the supreme hieroglyph of truth, a compendium of the sacred knowledge. many volumes have been written with regard to it; but, for our present purpose, it will be necessary only to explain how

ositive form. a is the holy spirit who begets god in flesh upon the virgin, according to the formula familiar to students of "the golden bough. a is also the "babe in the egg" thus produced. the quality of a is thus bisexual. it is the original being- zeus arrhenothelus, bacchus diphues, or baphomet. u or v is the manifested son himself. its number is 6. it refers therefore, to the dual nature of the logos as divine and human; the interlacing of the upright and averse triangles in the hexagram. it is the first number of the sun, whose last number<sun being 6, a square 6x6 contains 36 squares. we arrange the numbers from 1 to 36 in this square, so that each line, file, and diagonal adds to the same number. this number is 111; the total of all is 666> is 666 "the number of a man. the le

point of view is based upon misapprehension of the character of existence. it soon became obvious to the master therion that aum was an inadequate and misleading hieroglyph. it stated only part of the truth, and it implied a fundamental falsehood. he consequently determined to modify the word in such a manner as to fit it to represent the arcana unveiled by the aeon of which he had attained to be the logos. the essential task was to emphasize the fact that nature is not catastrophic, but proceeds by means of undulations. it might be suggested that manvantara and pralaya are in reality complementary curves; but the hindu doctrine insists strongly on denying continuity to the successive phases. it was nevertheless important to avoid disturbing the trinitarian arrangement of the word, as woul

-omicron gr:kappa-omicron-sigma-mu-omicron-mu-alpha-chi-iota- alpha. an instruction in expansion of the field of the mind. equinox x, p. 35 "liber dlv. liber had" an instruction for attaining hadit. equinox vii, p. 83 "liber dcxxxiii. de thaumaturgia" a statement of certain ethical considerations concerning magick. unpublished "liber dclxvi. the beast" an account of the magical personality who is the logos of the present aeon. unpublished "liber dcclxxvii (777. vel prolegomena symbolica ad systemam sceptico-mysticae viae explicandae, fundamentum hieroglyphicorum sanctissimorum scientae summae" a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the 226 only standard comprehensive book of reference ever published. it is to the

onscious communion. for his angel is an intelligible image of his own true will, to do which is the whole of the law of his being. also the angel appeareth in tiphereth, which is the heart of the ruach, and thus the centre of gravity of the mind. it is also directly inspired from kether, the ultimate self, through the path of the high priestess, or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of 300 his name, he approaches the solution of the ultimate problem, who he himself truly is. unto this final statement the adept may trust his angel to lead him; for the tiphereth-consciousness alone is connected by paths with the various parts of his mind<
ALEISTER CROWLEY MAGICK WITHOUT TEARS

w.abika.com 297 energy; and although (like everything else) it is shown both on the spiritual and the physical planes, its most important forthshowing is on the "magical" plane, because it actually produces phenomena which partake of all these. it is the true will on the creative plane "by wisdom formed he the worlds" so soon as its thaumaturgy is accomplished, it is, through binah, understood as the logos. thus in sex we find every one of the primary correspondences of chokmah. being thus ineffable and sacrosanct, it is (plainly enough) peculiarly liable to profanation. being profaned, it is naturally more unspeakably nasty than any other of the "mysteries" you will find a good deal on this subject implied in artemis iota, attached to another of my letters to you. before tackling "sore sp

ALEISTER CROWLEY MEDITATION

an, the desire of the lower to reach the higher; but it is that spark of the higher in the magician which wishes to unite the lower with itself. unless therefore the magician be first anointed with this oil, all his work will be wasted and evil. this oil is compounded of four substances. the basis of all is the oil of the olive. the olive is, traditionally, the gift of minerva, the wisdom of god, the logos. in this are dissolved three other oils; oil of myrrh, oil of cinnamon, oil of galangal. the myrrh is attributed to binah, the great mother, who is both the understanding of the magician and that sorrow and compassion which results from the contemplation of the universe. the cinnamon represents tiphereth, the sun- the son, in whom glory and suffering are identical. the galangal represent

the holy guardian angel is called the son, and the natural soul is called the daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. the will being twofold is in chokmah, who is the logos, the word; hence some have said that the word is the will. thoth the lord of magic sic is also the lord of speech; hermes the messenger bears the caduceus. word should express will: hence the mystic name of the probationer is the expression of his highest will. there are, of course, few probationers who understand themselves sufficiently to be able to formulate this will to themselves, a

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ema" is in greek letters in the ms the old comment 39. compare rabelais. also it may be translated "let will and action be in harmony" but thelema also means will in the higher sense of magical one-pointedness, and in the sense used by schopenhauer and fichte. there is also most probably a very lofty secret interpretation. i suggest: the- the essential aleph-taw, azoth, etc. word- chokmah, thoth, the logos, the second emanation. of- the partative, binah, the great mother, the- chesed, the paternal power, reflection of the "the" above. law- geburah, the stern restriction. is- tiphereth, visible existence, the balanced harmony of the worlds. thelema- the idea embracing all this sentence in a word. or: theta the- teth, the lion "thou shalt unite all these symbols into the form of a lion" epsi

the partative, binah, the great mother, the- chesed, the paternal power, reflection of the "the" above. law- geburah, the stern restriction. is- tiphereth, visible existence, the balanced harmony of the worlds. thelema- the idea embracing all this sentence in a word. or: theta the- teth, the lion "thou shalt unite all these symbols into the form of a lion" epsilon word- he, the letter of breath, the logos. lambda of- lamed, libra the equilibrium. eta the- cheth, 418, abrahadabra. mu law- mem, the hanged man, or redeemer. alpha is- aleph the 0 (zero, nuit, which is existence. thelema- the sum of all. the new comment by 'the word' one means the magical formula, symbol, or expression. study the whole nature of the number 93, that of ?thelema? in the appendix. weh note: appendix not yet recov

ALEISTER CROWLEY THE QABALAH

especially y+ hy+ why+ hwhy= 72.42 41 67= yz, zayin in full, the first of the paths connecting tiphareth with the supernals t.s. 42 i.e, writing out the tetragrammaton as a tetrakys, or in wing form, gives 72 t.s. liber lviii 29 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel, the priestess of the silver star, is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.43 also sawya, the messenger.44 see part ii. 80. the number of p, the lightning-struck tower of the tarot. 8= intellect, mercury; its most material

ALEISTER CROWLEY EQ I 1

ramelin's system is so simple and effective "2. because since "all" theories of the universe are absurd it is better to talk in the language of one which is patently absurd, so as to mortify the metaphysical man "3. because a child can understand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher, or great master "the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls him "the great person "the qabalah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deepe

ALEISTER CROWLEY EQ I 5

its most material aspect. 72. chsd, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially i+ ih+ ihv_ ihvh= 72. 73. chkmh, wisdom. also gml, gimel, the path unitingkether and tiphereth. but gimel "the priestess of the silver star" is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for much information on these points, though rather from the standpoint of part ii. 78. mzla, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus. note 78= 13 x 6. also aivas, the messenger. see part ii. 80. the number of hb:peh, the "lightning-struck tower" of the tarot. 8= intellect, mercur

actised by, say, a neophyte of the a. a. would be as sublime as, and less tainted than, the services of the church. of such rituals mr waite is ignorant, more ignorant than the author of "the king's dole" should be, unless such ignorance be the result of envy, malice, and all uncharitableness. further, ceremonial magic, even of the low angelic order, may be a sort of divine trap. the utterance of the logos is one, but he is heard by divers nations in divers languages. cannot god deal with a soul even by allowing him to pass through the "houses of sin? mr waite blasphemes if he denies it. as a practical example, i know of a man who took up the blackest magic from sheer hatred of god and christ, a hatred shelleyan and thomsonian. what happened? he found by practice that to call forth an evil

ALEISTER CROWLEY EQ I 5

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 covenant" is the letter aleph "his mouth, p "his justice, lamed; and these add up again to aleph, so that it is in the letter aleph, which is zero, thus symbol

ALEISTER CROWLEY EQUINOX EQ I 6

er the firmament. there shall be no more roses, no more roses, until the spring of the stars shall fall on the world. then shall be light again, o secret rose, and thou shalt be born anew, with radiant star-light for dew, and all thy petals shall be dreams crystallised of the gods who swing the chains of the worlds in space; and at the heart of thee shall be the secret knowledge, the sacred word, the logos of the throbbing universe. and the years shall pass in myriads over the tree whereon thou bloomest, o my rose of the worlds! and one shall pluck thee forth, and love and death shall lie together, and there shall be born he who shall bear for ever into life the rose-tipped lilies under the silent stars, the silent stars, and the red-blushing roses. o rose, my rose of the world, my rose of

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ve a centre around which our system rotates, and in which it is as the electron to the atom. we have been told by astronomers that our entire system is probably revolving around a central point in the heavens. thus the basic idea which i have sought to emphasise can be traced all the way up, through the atom of the chemist and physicist, through man, through the energising life of a planet, up to the logos, the deity of our solar system, the intelligence or life which lies back of all manifestation or of nature, and on to some greater scheme in which even our god has to play his part and to find his place. it is a wonderful picture if true. i cannot deal to-night with the different developments of this intelligence animating all atoms, but i should like for a moment to take up what is perh

ncept that concerns itself not only with that little manifestation, the atom of the chemist and the physicist, but of all forms that are constituted by their means, including the manifestation of a human being and of the deity of a solar system, that great life, that all-embracing, universal mind, that vibrant centre of energy, and that great enfolding consciousness whom we call god, or force, or the logos, the existence who is expressing himself through the medium of the solar system. in the christian bible the same thought is borne out by st. paul in a letter to the church at ephesus. in the second chapter of the epistle to the ephesians he says "we are his workmanship" literally, the correct translation from the greek is "we are his poem, or idea" and the thought in the mind of the apos

word' and it has been defined as "the rendering in objective expression of a concealed thought" if you take any noun, or similar word, for instance, and study its objective significance, you will find that always a definite thought is conveyed to the mind, involving purpose, intent, or perhaps some abstract concept. if this same method of study can be extended to include the idea of the deity or the logos, much light may be gained upon this abstruse question of the manifestation of god, the central intelligence, by the means of the material form, whether we see him manifested through the tiny form of a chemical atom, or that gigantic physical body of his we call a solar system. we found in our lecture last week that there was one thing that could be predicated of all atoms, and that scien

he lesser forms? what is the reason of it all, and what will prove to be the goal? surely it is the development of quality, the expansion of the consciousness, the development of the faculty of realisation, the production of the powers of the psyche, or the soul, the evolution of intelligence. surely it is the gradual demonstration of the basic idea or purpose which that great entity whom we call the logos, or god, is working out through the solar system. it is the demonstration of his psychic quality, for god is intelligent love, and the fulfilment of his determined purpose, for god is intelligent loving will. for all the different grades and types of atoms there is a goal and a purpose also. there is a goal for the atom of chemistry; there is a point of achievement for the human atom, ma

ho shows all these qualities in a far greater degree, for the fourth kingdom is but the macrocosm for the three lower. man demonstrates intelligent activity, he is capable of emotion or love, and has added yet another factor, that of intelligent will. he is the deity of his own little system; he is not only conscious, but he is self-conscious. he builds his own body of manifestation, just as does the logos, only on a tiny scale; he controls his little system by the great law of attraction and repulsion, as does the logos, and he energises it and synthesises his threefold nature into a coherent unit. he is the three in one, and the one in three, just as is the logos. there is a future for every atom in the solar system. before the ultimate atom there lies a tremendous goal, and as the aeons

so be ours, and for his, as for all those great lives who inform the planets of the solar system, there may be the attainment of that tremendous reach of consciousness which characterises that great existence who is the ensouling life of the solar system. may it not be true that among the different grades of consciousness, extending, for instance, from the atom of the chemist and physicist, up to the logos of the solar system, there are no gaps, and no abrupt transitions, but there is ever a gradual expansion and a gradual evolution from one form of intelligent manifestation to another, and always the life within the form gains in quality by means of the experience- 25- the consciousness of the atom copyright 1998 lucis trust when we have built this idea into our consciousness, when it is

es they disintegrate and fall to pieces; then perhaps we have the clue to what the informing life of the planet may be doing, as he works through forms of every kind (continents, civilisations, religions, and organisations) upon this earth; to what has gone on in the moon, which is now a disintegrating form, to what is going on in the solar system, and to what will happen in the solar system when the logos withdraws from that which is, for him, but a temporary manifestation. let us now make practical application of these thoughts. we are living at this time in a period in which all the forms of thought seem breaking up, in which the religious life of the peoples is no longer what it was, in which dogma and doctrine of every kind come under criticism. many of the old forms of scientific tho

proved capable of still further expansion, and we turned our attention to the planet, picturing it as similar in its nature to the human atom, and to the ultimate atom of substance, being but the expression of a life manifesting through a spheroidal form and working out an intelligent purpose. then we reached our consummation, and viewed the solar system as a cosmic atom, energised by the life of the logos. we have, therefore, under consideration, four kinds of atoms: first, the atom of the chemist and physicist. secondly, the human atom, or man. thirdly, the planetary atom, energised by a planetary logos, or the heavenly man. fourthly, the solar atom, indwelt by the solar logos, or the deity. if we are right in our fundamental concept, if there is a grain of reality in our hypothesis, and

ere all those scattered rays should meet convergent in the faculties of man- 29- the consciousness of the atom copyright 1998 lucis trust having, therefore, discovered two aspects of divinity in the atom and in the form, we shall find the triplicity perfected in man. we have been told that man is made in the image of god, and we would therefore expect to see him reflecting the threefold nature of the logos. he must demonstrate intelligence, he must show forth love, and he must manifest will. let us consider some of the definitions of man as found in the dictionary and elsewhere. the definition found in the standard dictionary is a profoundly uninteresting one, and is as follows: man is "an individual of the human race" and then follows a long list of suggestive derivations of the word man

copyright 1998 lucis trust finally, the all encompassing solar atom. ensouling these atomic forms can be seen manifesting all sub-human types of life, from the life of the atom of substance to the informing life of the higher animals, then that life which we call human, that of man, the thinker; next, the heavenly man, and then the great life of the solar system, whom the christian calls god, or the logos. browning expresses this idea of the gradual expansion of the consciousness of a human being into something greater and vaster in the following words "when all the race is perfected alike as man, that is; all tended to mankind, and, man produced, all has its end thus far; but in completed man begins anew a tendency to god. prognostics told man's near approach; so in man's self arise augu

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

nd question) may not be a fact from the standpoint of a master. to him it may be but part of a greater fact, only a fraction of the whole. since his vision is fourth and fifth dimensional, his realisation of the place of time in eternity must be more accurate than ours. he sees things from above downwards, and as one to whom time is not. an inexplicable principle of mutation exists in the mind of the logos, or the deity of our solar system, and governs all his actions. we see but the ever changing forms, and catch glimpses of the steadily evolving life within those forms, but as yet have no clue to the principle which works through the shifting kaleidoscope of solar systems, rays, hierarchies, planets, planes, schemes, rounds, races, and sub-races. they interweave, interlock, and interpene

fe side of evolution. since it deals with the essence of things and not with the things themselves, it is the intuitive apprehension of truth apart from the reasoning faculty, and the innate perception that can distinguish between the false and the true, between the real and the unreal. it is more than that, for it is also the growing capacity of the thinker to enter increasingly into the mind of the logos, to realise the true inwardness of the great pageant of the universe, to vision the objective, and to harmonise more and more with the higher measure. for our present purpose (which is to study somewhat the path of holiness and its various stages) it may be described as the realisation of the "kingdom of god within" and the apprehension of the "kingdom of god without" in the solar system

, as the vividness of the effect and the stimulation of the first two initiations work out largely in the astral body. but it must ever be remembered that the major initiations are taken in the causal body or dissociated from that body on the buddhic plane or atmic plane. at the final two initiations which set a man free from the three worlds, and enable him to function in the body of vitality of the logos and wield that force, the initiate becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its very centre. this descent is brought about by the action of the initiator, wielding the rod of power, and puts a man in touch with the centre in the body of the planetary logos of which he is a part, and this consciously. the two initiations called the sixth and

d, expressing itself in the triad. it is the perfect at-one-ment. the whole process is therefore for the purpose of making man consciously one- 13- initiation, human and solar copyright 1998 lucis trust first: with himself, and those in incarnation with him. second: with his higher self, and thus with all selves. third: with his spirit, or "father in heaven" and thus with all monads. fourth: with the logos, the three in one and the one in three. man becomes a conscious human being through the instrumentality of the lords of the flame, through their enduring sacrifice. man becomes a conscious ego, with the consciousness of the higher self, at the third initiation, through the instrumentality of the masters and of the christ, and through their sacrifice in taking physical incarnation for the

scious ego, with the consciousness of the higher self, at the third initiation, through the instrumentality of the masters and of the christ, and through their sacrifice in taking physical incarnation for the helping of the world. man unites with the monad at the fifth initiation, through the instrumentality of the lord of the world, the solitary watcher, the great sacrifice. man becomes one with the logos through the instrumentality of one about whom naught may be said. chapter iii the work of the hierarchy though the subject of the occult hierarchy of the planet is of such a profoundly momentous interest to the average man, yet its real significance will never be understood until men realise three things in connection with it. first, that the entire hierarchy of spiritual beings represen

works as a master, as part of the hierarchy, the love-wisdom, or second aspect, comes to its consummation. at the sixth and seventh initiations the first, or will, aspect shines forth, and from being a master of compassion and a lord of love the adept becomes something more. he enters into a still higher consciousness than that of the group, and becomes god-conscious. the great will or purpose of the logos becomes his. the fostering of the various attributes of divinity, the tending of the seed of self-consciousness in all beings, is the work of those entities who have achieved, who have entered into the fifth kingdom and who have there made their great decision, and that inconceivable renunciation which leads them to stay within the planetary scheme, and thus co-operate with the plans of

ator, the lord of the world, sanat kumara, are the administrators or hierophants. after these ceremonies, should the initiate choose to take the two final initiations which it is possible to take in this solar system, a still higher type of energy in expression of the one self comes into play, and can only be hinted at. at the seventh initiation that one of whom sanat kumara is the manifestation, the logos of our scheme on his own plane, becomes the hierophant. at the sixth initiation the expression of this existence on an intermediate plane, a being who must at present remain nameless, wields the rod and administers the oath and secret. in these three expressions of hierarchical government sanat kumara on the periphery of the three worlds, the nameless one on the confines of the high plan

e sons of men, we must recognise that as mankind completes one unification after another, the "heavenly men" on intuitional levels and on spiritual levels are completed, and in their turn go to the formation of the centres in the great "heavenly men" of the solar system. these seven heavenly men, in whose bodies each human monad and each deva finds his place, form the seven centres in the body of the logos. he, in his turn, forms the heart centre (for god is love) of a still greater entity. the consummation of all for this solar system will be when the logos takes his fifth initiation. when all the sons of men attain the fifth initiation, he achieves. this is a great mystery and incomprehensible to us. chapter xi the participants in the mysteries the participants in the mysteries are gener

aw down the pure electric force with which their rods of office must be charged, and commits to their keeping the peculiar secret of their particular planetary scheme. 4. hierarchical, used by an occult hierarchy for minor initiations, and for the first two initiations of manas by the bodhisattva. when man individualised in lemurian days, it was through the application of the rod of initiation to the logos of our earth chain, which touched into activity certain centres in his body, with their corresponding groups. this application produced literally the awakening of the life to intelligent work on the mental plane. animal man was conscious on the physical and on the astral planes. by the stimulation effected by the electric rod this animal man awoke to consciousness on the mental. thus the

tiation when they come before the great lord. when the rods are held in the hands of the initiator in his position of power, and at the stated seasons, they act as transmitters of electric force from very high levels, so high indeed that the "flaming diamond" at certain of the final initiations, the sixth and seventh, transmits force via- 75- initiation, human and solar copyright 1998 lucis trust the logos from outside the system altogether. this major rod is the one used on this planet, but within the system there are several such rods of power, and they are to be found in three grades if it may be so expressed. one rod of initiation is used for the first two initiations, and is wielded by the great lord. it is magnetised by the application of the "flaming diamond" the magnetisation being

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

s: birth..life..death. appearance..growth..disappearance. involution..evolution..obscuration. inert motion..a.ctivity..r.hythmic motion. tamasic life..r.ajasic life..sattvic life. 7. knowledge of the cycles involves knowledge of number, sound and colour. 8. full knowledge of the mystery of the cycles is the possession only of the perfected adept. iii. all souls are identical with the oversoul. 1. the logos of the solar system is the macrocosm. man is the microcosm. 2. soul is an aspect of every form of life from a logos to an atom. 3. this relationship between all souls and the oversoul constitutes the basis for the scientific belief in brotherhood. brotherhood is a fact in nature, not an ideal. 4. the law of correspondences will explain the details of this relationship. this law of corres

tation it can be seen as a fivefold demonstration, and be defined as follows: 1. fire by friction, or internal vitalising fire. these fires animate and vitalise the objective solar system. they are the sumtotal of logoic kundalini, when in full systemic activity. 2. solar fire, or cosmic mental fire. this is that portion of the cosmic mental plane which goes to the animation of the mental body of the logos. this fire may be regarded as the sumtotal of the sparks of mind, the fires of the mental bodies and the animating principle of the evolving units of the human race in the three worlds. 3. electric fire, or the logoic flame divine. this flame is the distinguishing mark of our logos, and it is that which differentiates him from all other logoi; it is his dominant characteristic, and the s

logos, and it is that which differentiates him from all other logoi; it is his dominant characteristic, and the sign of his place in cosmic evolution. this threefold fire may be expressed in ray terms as follows: first, we have the animating fires of the solar system, which are the fires of the primordial ray of active intelligent matter; these constitute the energy of brahma, the third aspect of the logos. next are to be found the fires of the divine ray of love-wisdom, the ray of intelligent love, which constitutes the energy of the vishnu aspect, the second aspect logoic. 4(4) finally are to be found the fires of the cosmic mental plane, which are the fires of the cosmic ray of will. they might be described as the rays of intelligent will and are the manifestation of the first aspect lo

tween the life and the form, between spirit and matter, and is the basis of consciousness itself. second, as the elementals of fire, or the sumtotal of the active expression of thought, showing itself through the medium of those entities who, in their very essence, are fire itself. these dualities of expression make the four necessary factors in the logoic quaternary,12(11) or the lower nature of the logos viewing his manifestation from one esoteric angle; exoterically, they are the sumtotal of the logoic quaternary, plus the logoic fifth principle, cosmic mind. the divine spark does not as yet manifest (as do the other two fires) as a duality, though what lies hidden in a later cycle, evolution alone will disclose. this third fire, along with the other two, make the necessary five of logo

ts perfected merging with the other two fires as the evolutionary process proceeds is seen the goal of logoic attainment for this greater cycle or period of this solar system- 26- a treatise on cosmic fire copyright 1998 lucis trust when the primordial ray of intelligent activity, the divine ray of intelligent love, and the third cosmic ray of intelligent will meet, blend, merge, and blaze forth, the logos will take his fifth initiation, thus completing one of his cycles. when the rotary, the forward, and the spiral cyclic movements are working in perfect synthesis then the desired vibration will have been reached. when the three laws of economy, of attraction, and of synthesis work with perfect adjustment to each other, then nature will perfectly display the needed functioning, and the co

active heat or prana; this animates all, and is the driving force of the evolving form. it shows itself in the four ethers and in the gaseous state, and a correspondence is here found on the physical plane in connection with man to the akasha and its fivefold manifestation on the plane of the solar system. this fire is the basic vibration of the little system in which the monad or human spirit is the logos, and it holds the personality or lower material man in objective manifestation thus permitting the spiritual unit to contact the plane of densest matter. it has its correspondence in the ray of intelligent activity and is controlled by the law of economy in one of its subdivisions, the law of adaptation in time. 2. there is next the fire or spark of mind which is the correspondence in ma

third logos. it should be carefully borne in mind that the manifestation of the work of the three logoi is the expression of the mind of some cosmic entity. in the same way, the seven planetary entities, the seven heavenly men, are seven logoi (likewise cosmic beings) who in their totality form the body of the threefold logos. we have, therefore: 1. the undifferentiated logos a cosmic entity. 2. the logos, threefold in manifestation: a. the cosmic lord of will power. b. the cosmic lord of love and wisdom. c. the cosmic lord of active intelligence. 3. the triple logos, sevenfold in manifestation, i.e. the seven planetary logoi.18,(17)19,20(18) each of these cosmic entities is, in his essential essence, fire; each manifests as fire in a threefold manner. in point of time the cosmic lord of

blending of the three fires, the merging of the three rays, and the co-operation of the three logoi have in view (at this time and within this solar system) the development of the essence of the cosmic lord of love, the second person in the logoic trinity. earlier it was not so, later it will not be, but now it is. when viewed from the cosmic mental plane these three constitute the personality of the logos, and are seen functioning as one. hence the secret (well recognised as fact, though not understood) of the excessive heat, occultly expressed, of the astral or central body of the triple personality. it animates and controls the physical body, and its desires hold sway in the majority of cases; it demonstrates in time and space the correspondence of the temporary union of spirit and matt

in its third aspect, the fire of matter. in their totality these seven lords form the essence of the cosmic lord, called in the occult books, fohat.23(21) this is so in the same sense as the seven chohans,24(22) with their affiliated groups of pupils, form the essence or centres in the body of one of the heavenly men, one of the planetary logoi. these seven again in their turn form the essence of the logos. each of the seven lords of fire25(23) are differentiated into numerous groups of fire entities, from the deva-lords of a plane down to the little salamanders of the internal furnaces. we are not dealing with the fiery essences of the higher planes at this stage in our discussion. we will only enumerate somewhat briefly some of the better known groups, as contacted in the three worlds. 1

one factor. the primordial ray is the quality of motion, demonstrating through matter. the ray of mind is the quality of intelligent organisation, demonstrating through forms, which are the product of motion and matter. the ray of love-wisdom is the quality of basic motive that utilises the intelligent organisation of matter in motion to demonstrate in one synthetic whole the great love aspect of the logos.29(27) this line of thought can be worked out also correspondingly in the microcosm, and will show how individual man is engaged in the same type of work on a lesser scale as the solar logos. at this point in the treatise we are confining our attention to the ray of active matter, or to that latent heat in substance which underlies its activity and is the cause of its motion. if we think

ALICE A BAILEY05 THE LIGHT OF THE SOUL

d aspect of the lower personal self, the emotional body, is subjugated or transmuted then the christ light (the second aspect egoic) can be seen. later, in its light, the monad, the father, the one, will stand revealed. equally, when the first aspect of the lower personal self, the mental body, is restrained, then the will aspect of the ego can be known, and through its activities, the purpose of the logos himself will be cognized. there are certain lines of least resistance in the spiritual life and along them certain forces or energies are released. a. emotional. intuitional or buddhic. monadic .t o the heart of the aspirant b. mental .s piritual or atmic .l ogoic .t o the head of the aspirant. the student is therefore given the word of restraint or control as a key to all his endeavors

is his immediate problem and of where he stands, but also an appreciation of the beauty of the entire scheme. 21. the attainment of this stage (spiritual consciousness) is rapid for those whose will is intensely alive. this would naturally be so. as the will, reflected in the mind, becomes dominant in the disciple, he has awakened that aspect of himself which is en rapport with the will aspect of the logos, the first or father aspect. the lines of contact are as follows: 1. monad or the father in heaven, the will aspect, 2. atma or spiritual will, the highest aspect of the soul, 3. the mental body or intelligent will, the highest aspect of the personality, 4. the head centre. this is the line followed by the raja-yogins and it brings them to a realisation of the spirit and to adeptship. th

riving at an understanding of nature, the occultist works inwards from the external form in order to discover the sound which created it, or the aggregate of forces which produced the external shape; every aggregate of forces has its own sound, produced by their interplay. having discovered that, he penetrates still further inwards till he touches the cause, idea or divine thought (emanating from the logos, planetary or solar, which gave rise to the sound, thus producing the form. in creative work, the adept starts on the inside and knowing the idea which he seeks to embody in form he utters certain words or sounds and thus calls in certain forces which produce (through their interplay) a form of some kind. the higher the level on which the adept works the more elevated the ideas touched a

ng factor in logoic manifestation and this is the reason why even "the very wise" are subject to it. this form of attachment is an automatic self-reproducing, self-perpetuating faculty, and it should be remembered that the- 78- the light of the soul copyright 1998 lucis trust overcoming of this tendency, even when carried to its highest stage by the adept, is but a relative overcoming. as long as the logos of our solar system, or the absolute spirit, incarnates through the medium of a solar system, this tendency will be present in the highest planetary spirit and the most elevated spiritual existence. all that is possible in overcoming attachment, or killing out desire, is to develop the power to balance the pairs of opposites on any particular plane so that one is no longer held by the fo

s environment. the trained seer has learnt to dissociate that which pertains to his own aura and the aura of the planet (which is in actuality the akashic record. he can distinguish between those records which are- 151- the light of the soul copyright 1998 lucis trust a. planetary, b. hierarchical or pertaining to the work of the twelve creative hierarchies as they bring to concretion the plan of the logos. c. imaginative forms, the result of the desire-thought activity of the myriads of men, animated by desire for some form of experience or other. d. the historical record pertaining to races, nations, groups and families in their two great divisions on the physical plane and on the astral. it should be borne in mind that every human being belongs to a physical family which constitutes his

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

nsciousness all that is connoted by the "myriad forms that being takes" then in turn a higher or more inclusive state becomes possible and soul life is superseded by monadic life. this involves an ability to know, to love, and to participate in the plans of a life which has the power to include within its radius of consciousness not only the sum total of the lives and consciousness of the life of the logos of our planet, but all the lives and consciousnesses within our solar system. the nature of this awareness is only possible of comprehension by the man who has arrived at soul-knowledge. the great need at this time is for experts in the life of the soul and for a group of men and women who, undertaking the great experiment and transition, add their testimony to the truth of the statement

nd not the impulses emanating from one or the other of the lunar pitris, the downflow of the impressing energy from the solar pitri is the result of his internal recollectedness, the indrawing of his forces, prior to sending them concentratedly to his shadow, man, and his steady meditation upon the purpose and the plan. it may be of use to the student if he here remembers that the ego (as well as the logos) is in deep meditation during the whole cycle of physical incarnation. this meditation is cyclic in nature, the pitri involved sending out to his "reflection" rhythmic streams of energy, which streams are recognised by the man concerned as his "high impulses" his dreams and aspirations. therefore, it will be apparent why workers in white magic are ever advanced and spiritual men, for the

h illuminates the three and, secondly, to the throwing upward of the "lower light. the "greater light" is that of the soul, who is light itself illuminating the manifestation of the three-fold personality. herein lies the correspondence to the macrocosm as it is symbolized for us in god, the manifesting light of the solar system. the solar system is three in one, or one in three, and the light of the logos illuminates the whole. the "lower light" is that which is hidden within the human being on the physical plane. this light, at a certain stage of man's experience, is awakened throughout the physical body and blends eventually with the "greater light. the light and life of god himself may emanate from the central spiritual sun, but it is only as the light within the solar system itself is

asses an initiation. the whole group he teaches is benefited by his step forward, for every disciple carries those he instructs along with him in a curious indefinable sense. the benefit to the unit reacts upon the whole. a master carries his disciples on and up with him in a similar manner. the matter is abstruse and largely one of the secrets of the law of vibratory expansion. the initiation of the logos has a universal effect. you are right in your assumption that the probationary path corresponds to the later stages of the period of gestation. at the first initiation what is called in the new testament "the babe in christ" starts upon the pilgrimage of the path. the first initiation simply stands for commencement. a certain structure of right living, of thinking and of conduct has been

hree aspects also. we have therefore: 1. the lower concrete mind, called the chitta or mind-stuff in the yoga sutras of patanjali. 2. the abstract mind, or that aspect of the mind which is related to the world of ideas. 3. the intuition or pure reason which is for man the highest aspect of the mentality. these three find their overshadowing or enveloping field of expression in the third aspect of the logos, which we call the universal mind, the active intelligent deity. the lines of force from these three lower aspects lead back (if one may use so inadequate an expression) on to the third plane, as the astral lines of force lead back to the second or monadic plane, though as far as man's consciousness is concerned they only lead back to the buddhic or intuitional plane. it is interesting t

us back from solar knowledge and life. for aspirants who have not even a knowledge of what planetary consciousness signifies, the above information has only one value and that is, that it emphasises the synthetic nature of the great plan and the fact that the smallest unit is an integral part of the whole. it enforces the idea that energy is a life fluid circulating throughout the entire body of the logos, and vivifying therefore even the tiniest atom in that whole. it is valuable to endeavour to grasp the picture and to vision the wonder of what is transpiring. it is waste of time, nevertheless, to ponder upon the cosmic astral plane, for instance, when even the plane of the ego (the fifth subplane of the cosmic physical plane, counting from above downwards) is as yet inaccessible to the

lity to sense the vision. that involves a capacity in a faint measure to realise the archetype on which the lodge is endeavouring to fashion the race. it involves cooperation in the work of the manu, and the development of abstract as well as synthetic thought, the flashing forth of the intuition. the intuition wrests from the high places a touch of the ideal plan as it lies latent in the mind of the logos. as men develop this capacity, they will touch sources of power that are not on mental levels at all but which constitute those from which the mental plane itself draws sustenance. 2. then, having sensed the vision and glimpsed a fraction of the beauty (how little men see is astounding) in your hands lies the opportunity to bring down to the mental plane as much of the plan as you possib

through incorporation into the form of that which is built. they grow through appreciation of and joy in the forms built and the work accomplished. the devas build and humanity breaks and through the shattering of the forms man learns through discontent. thus is acquiescence in the work of the greater builders achieved. pain is that upward struggle through matter which lands a man at the feet of the logos; pain is the following of the line of the greatest resistance and thereby reaching the summit of the mountain; pain is the smashing of the form and the reaching of the inner fire; pain is the cold of isolation which leads to the warmth of the central sun; pain is the burning in the furnace in order finally to know the coolness of the water of life; pain is the journeying into the far cou

ffort is bent to one end the cultivating of the intuitional telepathic responsiveness of the communicators who bridge the gap between them and the physical world. these latter in their turn seek to employ the observers, knowers, communicators, and observers all working in a close if oft-times unrealised unity, and all responsive (according to their degree) to the impulsion of the mind and will of the logos, the solar deity- 348- a treatise on white magic copyright 1998 lucis trust beyond this triple group stand the thrones, principalities, and powers with whom we need not concern ourselves. on the other side stands humanity torn by the disasters of the past world war, bewildered by the social, religious and economic pressure of the present, sensitive and responsive to the influences and en

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

potentially found in substance, causes activity. the result of the interplay of these three major rays can be seen in the activity of the four minor rays. the secret doctrine speaks of the lords of knowledge and of love, and also of the lords of ceaseless devotion. we might, in order more clearly to understand the mystical significance of these names, point out that the dynamic persistent will of the logos expresses itself through the lords of ceaseless devotion. here devotion is not the quality to which i referred earlier in this treatise, but is the persistent directed one-pointed will of god, embodied in a life which is that of the lord of the first ray. the lords of love and of knowledge are the two great lives who embody or ensoul the love-wisdom and the creative intelligence aspects

consciousness. soul. 3. the integration of forms. body. these three always have been at-one, but the human consciousness has not known it. it is the realisation of these three factors and their integration into the technique of living which is, for man, the objective of his entire evolutionary experience. let us, talking necessarily in symbols, consider the universal soul, or the consciousness of the logos who brought our universe into being. let us regard the deity as pervading the form of his solar system with life, and as being conscious of his work, of his project and his goal. this solar system is an appearance, but god remains transcendent. within all forms god is immanent, yet persists aloof and withdrawn. just as a thinking, intelligent human being functions through- 40- a treatise

f forms the three-fold thinker the cloud upon the mountain-top the precipitator of the cross the dividing sword the winnower of the chaff the fifth great judge the rose of god the heavenly one the door into the mind of god the initiating energy the ruler of the third heaven the guardian of the door the dispenser of knowledge the angel with the flaming sword the keeper of the secret the beloved of the logos the brother from sirius the master of the hierophants this fifth ray has so many names, owing to his close connection with man (since man was originally created, that it has not been easy to choose those which are of the most use in enabling the student to form an idea of the fifth ray characteristics and mission; but the study of the six aphorisms, and the qualities which they indicate

e the world's pain or sorrow. some of the names for this beneficent yet somewhat violently energised lord of a ray are as follows: the negator of desire- 57- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the one who sees the right the visioner of reality the divine robber the devotee of life the hater of forms the warrior on the march the sword bearer of the logos the upholder of the truth the crucifier and the crucified the breaker of stones the imperishable flaming one the one whom naught can turn the implacable ruler the general on the perfect way the one who leads the twelve curiously enough, this sixth ray lord has always been a loved enigma to his six brethren. this comes out in the questions which they addressed to him on one occasion when

n whom their particular ray vibration and colour predominate. the vast importance of this fact is often overlooked, even when theoretically acknowledged by aspirants to initiation. hence the importance of determining the ray of the ego and of the monad, something of vital moment after the third initiation. a majority and a minority always exist in every department of life. so it is in the work of the logos, for at the end of the greater cycle (manvantara) the majority will find their way to the synthetic love ray; a small minority will find their way to the power ray. this minority are destined for an important function. they will constitute the nucleus which (in the next solar system) will constitute the majority, finding their synthesis on ray one. this is a great mystery and not easily

he fifth ray in a peculiar position, as a central point of- 63- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust attainment, the home of the ego or soul, the embodied plane of mind, the point of consummation for the personality, and the reflection in the three worlds of the threefold monad. ray i..will, demonstrating as power in the unfolding of the plan of the logos. ray iii..adaptability of activity with intelligence. this ray was the dominant one in the past solar system; it is the foundation or basis of this system, and is controlled by the mahachohan. ray vii..ceremonial ritual or organisation. this is the reflection on the physical plane of the two above, and is likewise connected with the mahachohan. it controls the elemental forces and the in

as the synthetic ray. these seven rays are linked with the colours of the spectrum. there are the rays of red, blue, yellow, orange, green and violet. there is the ray that synthesises them all, that of indigo. there are the three major rays red, blue and yellow and the four subsidiary colours which, in the evolving monad, find their correspondence in the spiritual triad and the lower quaternary. the logos of our system is concentrating on the love or blue aspect. this as the synthesis manifests as indigo. this matter of the rays and their colours is confusing to the neophyte. i can but indicate some thoughts, and in the accumulation of suggestion light may eventually come. the clue lies in similarity of colour, which entails a resemblance in note and rhythm. when, therefore, a man is on t

, comes from the highest principle of our logos; it has therefore within it the potentiality of all the rays, but from the time when our logos formed within himself the countless centres of divine consciousness, each one of these centres was coloured by the special attributes of one or other of the rays. seeing that the moment each became limited (i.e. separated from the absolute consciousness of the logos by even the finest veil of differentiation) it must necessarily belong to one or other of the rays, the very essence of our being, the central spark of the divine in each one of us, may thus be said to belong to one or other of the seven rays, and this may be spoken of as a man's primary ray. it will be remembered that the first great outpouring from the logos vivified universal substanc

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

form. 3. in due time, the personality physical, emotional and mental is fused into one living whole. the virgin mary is ready to give birth to her son. 4. the long journey draws to a close, and the hidden christ child is born at the first initiation. this truth dr. inge touches upon in these words "macarius, following methodius, teaches that the very idea of the incarnation includes the union of the logos with pious souls, in whom he is well-pleased. in each of them a christ is born. thus besides the ideas of ransom and sacrifice of christ for us, these theologians placed the ideas of sanctification and inner transformation of christ in us, and they considered the latter as real and as integral a part of our redemption as the former. but the doctrine of divine immanence in the human heart

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

g of this relation do we arrive at a practical knowledge that all souls are one soul. 2. the relationship to the hierarchy of governing souls. though this hierarchy has in it all the seven elements which constitute the primary differentiation to which the one life, as consciousness, submits itself, yet it must be borne in mind that this hierarchy is essentially an embodiment of the will aspect of the logos the will to good, the will to love, the will to know, the will to create. this will is served by the universal mind of deity, but it is the expression of a still higher consciousness in which that deity shares. this concept is necessarily beyond our comprehension, but we must bear in mind that this section of the book is for use in days to come- 150- a treatise on the seven rays- volume

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

be offset by a counter move of spiritual living and this must be the objective of all working disciples. let such working disciples see to it, therefore, that their love for all beings deepens and that the growth of their love comes through their tapping the group love which lies back of all world happenings. my brothers, when will the time come when the world will realise that the love aspect of the logos as it affects the human kingdom is focussed through the inner subjective group of workers? that love is now in the stage of anchoring itself physically through the new groups (such as this group) which are in process of forming all over the world. these new groups are centres (or should be) of divine love, magnetic, constructive and pure. see to it, therefore, that your conformity to the

through incorporation into the form of that which is built. they grow through appreciation of and joy in the forms built and the work accomplished. the devas build and humanity breaks and through the shattering of the forms man learns through discontent. thus is acquiescence in the work of the greater builders achieved. pain is that upward struggle through matter which lands a man at the feet of the logos; pain is the following of the line of the greatest resistance and thereby reaching the summit of the mountain; pain is the smashing of the form and the reaching of the inner fire; pain is the cold of isolation which leads to the warmth of the central sun; pain is the burning in the furnace in order finally to know the coolness of the water of life; pain is the journeying into the far cou

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ight puts out the lesser lights through the pure radiance of its power. you have therefore the light of knowledge, the light of wisdom and the light of the intuition, and these are three definite stages or aspects of the one light. they correspond to the physical sun, the heart of the sun, and the central spiritual sun. in this last sentence you have the clue and the key to the relation of man to the logos. these stages and their corresponding techniques are apt to be misunderstood if the student fails to remember that between them lie no real lines of demarcation but only a constant overlapping, a cyclic development and a process of fusion which is most confusing to beginners. just as the result of innate reaction to environment produces the apparatus needed to contact that environment, s

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

h profit at this time; what has already been given should be studied and related to the teaching on the points of revelation*(8) revelation is a generic term covering all the responses to the activities of the eye of the mind, the eye of the soul, and the "insight" of the universal mind which contact with the monad gives. sight is the greatest of all the developments in this world period in which the logos is seeking to bring the subhuman kingdoms to the point where human vision is theirs, to bring humanity to the point where spiritual vision is developed and hierarchical insight is the normal quality of the initiate sight, and to bring the members of the hierarchy to the point where universal perception is theirs. therefore, it might be said that: 1. through the door of individualisation

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

enment. out of all the many energies which impinge upon, pass through and produce effects upon our planet, esoteric astrology emphasises the following four types of force because they affect what might be called the personality of our earth: 1. the quality of our solar system. god is a consuming fire but god is also love. this is the teaching of both esoteric and exoteric truth. 2. the quality of the logos of our planet as it pours through the chains, the rounds, the races, and the kingdoms of nature. 3. the quality of the earth's complementary planet, which is the earth's polar opposite, esoterically considered. this planet is venus. 4. the quality of the attraction of the three planets which produce an esoteric triangle of force- 15- a treatise on the seven rays- volume iii: esoteric ast

this, they will find it impossible to do more than influence the incarnating jivas, imparting to them ability to realise the nature of group consciousness, the quality of the seven heavenly men, but not being able to express themselves fully. some clues to this mystery will come if the student carefully bears in mind that in our solar system and our seven planes, we have only the physical body of the logos, and that that physical body is a limitation of the expression of his threefold nature. the first (sixth) hierarchy might be viewed as endeavouring to express the mental vibration of the solar logos and the second, his emotional, or cosmic astral, nature. this second (seventh) hierarchy has for its type of force the second aspect of the seventh type of force from out of the many. some id

the seventh type of force from out of the many. some idea of the relative point in evolution of the solar logos may be gained by study of the varying aspects of force which he is demonstrating in this particular incarnation. it is this energy which drives the monads through into physical incarnation, for it makes itself felt on the seventh plane. the energies which are functioning are those which the logos has unfolded, and are the gain of previous incarnations. gaps necessarily occur, and certain types of force are lacking because he has as yet much cosmically to gain. it is the energy of this hierarchy which results in the manifestation of the divine androgyne, and in the seven centres of force which are the seven spiritual energies. hierarchy iii. the third creative hierarchy (or the ei

rays- volume iii: esoteric astrology copyright 1998 lucis trust in studying these hierarchies, one of the most valuable lessons to be learned is the place and importance of man in the scheme. the hierarchy, for instance, which is the essence of the intangible life of spirit, the principle of buddhi, is the esoteric cause of the cosmic marriage of spirit and matter, based on the love and desire of the logos, but each hierarchy also expresses itself through one particular manifestation which comes to be regarded by the finite mind of man as the hierarchy itself. this is not so, and care must be taken to distinguish between these hierarchies. they are latent germs of force centres and manifest subjectively; they warm and vitalise groups of forms; they flower forth and express themselves throu

se physical body of the solar logos. they are those who can discard or pass through the etheric body of the solar logos and take forms composed of either gaseous, liquid, or dense substance. the others cannot. they cannot fall into physical generation- 26- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust students must bear in mind that from the standpoint of the logos, the solar angels on the mental plane (the fifth subplane of the cosmic physical plane) are in physical incarnation, and what is called the "second fall" applies to this. the first fall has reference to the taking of a form of cosmic etheric matter, such as is the case with the heavenly men, the prototypes of the human jivas. in this latter case the bodies used are called "formless" from

fall has reference to the taking of a form of cosmic etheric matter, such as is the case with the heavenly men, the prototypes of the human jivas. in this latter case the bodies used are called "formless" from our standpoint, and are "vital bodies" animated by cosmic prana. in the case of ourselves and the remaining groups, the forms are composed of substance of the three lower planes (that which the logos does not regard as a principle) and, therefore, matter responding still to the vibration of the earlier system. this means that the four lower hierarchies are links between the life of the past and of the future. they are the present. they had not finished their contacts with the active intelligent principle of the preceding kalpa, and so must continue such contacts in this. they will wo

tire raison d' tre of all that is seen on all planes. hierarchies vi and vii. these sixth and seventh hierarchies which provide the substance forms of the three worlds have a vital use and a most interesting place. from the logoic standpoint, they are not regarded as providing principles, but from the standpoint of man they do provide him with his lowest principles. they hold the same relation to the logos as the dense physical body does to man, and all that concerns the evolution of man must (in this particular place) be studied as going on within the physical, logoic vehicle. they deal with the display of physical energy; with the working out in the physical vehicle of all divine purposes, and with the physical organisation of a certain great cosmic life. particularly is this so when we

o each other. in capricorn, the sign of initiation, this basic triplicity begins to return to the earlier state of the "breath of spirit" but, this time, with full awareness and properly fulfilled organisation, so that form is a perfect expression of the soul and the soul is sensitive and responsive to the pulsations of the one life, as that life reveals, through its activity, the perfect will of the logos- 186- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the secret (so-called) of the cardinal cross is the secret of life itself, just as that of the fixed cross is that of the soul or the mystery of self-conscious entity, whilst the mutable cross holds hid the mystery of form. in these words, you have the key to the secret of manifestation as a who

opyright 1998 lucis trust the soul whose essential nature is light. this soul-light affects the form as evolution proceeds and produces sequentially the revelation of that form, and of the nature of space-time as well as of the goal. 1. aries. the light of life itself. this is the dim point of light found at the centre of the cycle of manifestation, faint and flickering. it is the "searchlight of the logos, seeking that which can be used" for divine expression. 2. taurus. the penetrating light of the path. this is a beam of light, streaming forth from the point in aries, and revealing the area of light control. 3. gemini. the light of interplay. this is a line of light beams, revealing that which opposes or the basic duality of manifestation, the relationship of spirit and of form. it is t

ys- volume iii: esoteric astrology copyright 1998 lucis trust gone. 12. pisces the light of the world. this is the light, revealing the light of life itself. it ends for ever the darkness of matter. a study of the above thoughts will reveal the symbolic story of the irradiation of matter, of the growth of the light body within the macrocosm and the microcosm, and finally make clear the purpose of the logos. it is because speaking in parables the light of cancer is only diffused, vague and inchoate that the influences of the first ray of focussed intention and of purposeful will and of the second ray of love-wisdom (recognised duality and gained experience) are found to be missing. their influences are not present, except in so far that love and purpose underlie all manifestation. but they

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

l that concerns you at this time. in all teaching to be given in the immediate future, the main emphasis will eventually be laid upon the technique of the etheric body, for that is the next- 64- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust step forward. the three major laws are: 1. the law controlling the will to live, a manifestation of the first aspect of the logos, will or power. 2. the law controlling equality of rhythm, a manifestation of the second aspect of the logos, love or wisdom. 3. the law controlling crystallisation, a manifestation of the third aspect of the logos, the activity or foundational aspect. these three governing factors or laws manifest themselves through the three major divisions of the human entity. 1. the will aspect manif

force will be later demonstrated when the present objective is attained. the dual alternation of objective manifestation and of subjective obscuration, the periodic out-breathing, followed by the in-breathing of all that has been carried forward through evolution, embodies in the system one of the basic cosmic vibrations, and the keynote of that cosmic entity whose body we are. the heart beats of the logos (if it might be so inadequately expressed) are the source of all cyclic evolution, and hence the importance attached to that aspect of development called the "heart" or "love aspect" and the interest that is awakened by the study of rhythm. this is true, not only cosmically and macrocosmically, but likewise in the study of the human unit. underlying all the physical sense attached to rhy

on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust a. the cessation of desire. this should be the result of all evolutionary process. true death, under the law, is brought about by the attainment of the objective, and hence by the cessation of aspiration. this, as the perfected cycle draws to its close, will be true of the individual human being, of the heavenly man, and of the logos himself. b. by the slowing down and gradual cessation of the cyclic rhythm, the adequate vibration is achieved and the work accomplished. when the vibration or note is perfectly felt or sounded, it causes (at the point of synthesis with other vibrations) the utter shattering of the forms. motion is characterised, as we know, by three qualities: 1. inertia 2. mobility 3. rhythm these thre

three are experienced in just the above sequence and presuppose a period of slow activity, succeeded by one of extreme movement. this middle period produces incidentally (as the true note and rate are sought) cycles of chaos, of experiment, of experience and of comprehension. following on these two degrees of motion (which are characteristic of the atom, man, of the heavenly man or group, and of the logos or the totality) comes a period of rhythm and stabilisation wherein the point of balance is achieved. by the force of balancing the pairs of opposites, and thus producing equilibrium, pralaya is the inevitable sequence. c. by the severing of the physical from the subtler body on the inner planes, through the shattering of the web. this has a threefold effect: first. the life that had ani

the heavenly man, and the human being, as well as in the atom of matter, is withdrawn entirely within the atom upon the plane of abstraction. this "plane of abstraction" is a different one for the entities involved: a. for the physical permanent atom, it is the atomic level. b. for man, it is the causal vehicle. c. for the heavenly man, it is the second plane of monadic life, his habitat. d. for the logos, it is the plane of adi. all these mark the points for the disappearance of the unit into pralaya. we need here to remember that it is always pralaya when viewed from below. from the higher vision, that sees the subtler continuously overshadowing the dense when not in objective manifestation, pralaya is simply subjectivity, and is not that "which is not" but simply that which is esoteric

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

e quality or karmic predispositions of the "unprincipled" substance of which his form and all forms are made, and the qualified principles which are seeking expression through those forms and, incidentally, to redeem, salvage and purify them so that the substance of the next solar system will be of a higher order than that of the present one, and consequently more responsive to the will aspect of the logos. viewed from this angle, esotericism is the science of redemption, and of this all world saviours are the everlasting symbol and exponents. it was to redeem substance and its forms that the planetary logos came into manifestation, and the entire hierarchy with its great leader, the christ (the present world symbol, might be regarded as a hierarchy of redeemers, skilled in the science of

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

centrated creative thought; its members are the agents for attracting through the potency of their meditation those extra-planetary energies which he needs to carry forward his vehicle of expression, the planet, and thus to bind all together into one great created whole, tending ceaselessly to the greater glory of god. they wield the law of synthesis and hold steadfastly (in the universal mind of the logos) the ultimate- 147- discipleship in the new age- volume ii copyright 1998 lucis trust result of the divine will-to-good. 3. shamballa, with its life and intention focussed in the council chamber of the great lord, sanat kumara. here is known and embodied the purpose of the planetary logos under the meditative impression of the group which knows his will and which wields the law of synthe

ses. he has organised a group which is responsive to his meditative intention; these beings aid him by their concentrated and realised purpose to bring into our planetary livingness certain extra-planetary energies which are needed to carry forward the planned work of the planetary logos. shamballa itself is also permeated with his thought and conscious (if i may speak symbolically) of that which the logos has visualised. they are the custodians of his purpose, as it is revealed to them, cycle by cycle. the length of these cycles is one of the mysteries which is strictly guarded in the council chamber of the lord of the world; these cycles have reference only to manifestation in the three worlds wherein the concepts of time and space control. the hierarchy is the custodian of that aspect o

l effort. that effort is directed towards an orientation to the greater centre of life shamballa. students are apt to believe that the orientation of the hierarchy is towards humanity. that is not so. they respond to human need when the demand is effective, and are custodians of the plan; but the orientation of the entire hierarchical group is towards the first aspect, as it expresses the will of the logos and manifests through shamballa. just as the disciple has to do two things: polarise his position by establishing right human relations and at the same time become a conscious, practising member of the kingdom of god, the hierarchy, so the initiate upon a higher turn of the spiral has to establish right relations with the hierarchy and become simultaneously conscious of shamballa. all i

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

times minor, but always they tend to flexibility and greater beauty. in due time each note fits into its chord, the chord of the spirit; each chord forms part of a phrase, the phrase or group to which the chord belongs; and the phrase goes to the completion of one seventh of the whole. the entire seven sections, then, complete the sonata of this solar system a part of the threefold masterpiece of the logos or god, the master-musician (page 4. we now arrive at a point which it is difficult for disciples to grasp. the initiate or disciple has reached a point in his evolution in which triplicity gives place to duality, prior to the attainment of complete unity. only two factors are of concern to him as he "stands at the midway point" and these are spirit and matter. their complete identificat

of invocation and evocation which underlies all world processes, which is the inspiring energy behind all evolutionary unfoldment, and which creates the medium or channel of related communication between the great centres in our planet, through which the life of our logos flows and his purposes are worked out. i would remind you that the creative process was initiated by sound, and in that sound the logos both invoked and evoked. he issued the call and he engineered and implemented the response and thus the "army of the voice (as the secret doctrine calls it) came into being. the head (the idea, the heart (the ideal) and the throat (the creative agent of the resulting idol, the temporary and fleeting expression of the ideal, inspired by the idea) came into being; three great centres emerg

ance. each is presided over by one of the seven spirits before the throne; by one of the seven ray lords. each of these rays has its seven subrays which relate it to all the other rays. these seven rays can, under divine purpose, be re-absorbed into the three and then into the one. 3. the lesser seven..the seven types of men and also the seven root races. humanity these embody the intelligence of the logos as it expresses itself through creativity. they are learning to work intelligently with matter in order to develop love in response to divine purpose which is will or life. each of the seven types, responsive to one or other of the seven rays, is conditioned or ruled by its prototype, the soul on its own plane. these major types or races of men have many subraces and subsidiary types, de

erned) the transmutation or changing or stepping up of personality force into egoic energy. 4. he must know the "hidden name egoic" or the first letter of the imparted word. two things should be noted here. the "word" here does not refer to the sacred word but to the name of the planetary logos, the hidden name of sanat kumara who is the soul of the world in all its phases, the manifesting ego of the logos on the cosmic mental plane. only the first letter of that "ineffable name" is permitted expression to initiates until the fourth initiation. you will see, therefore, how vast a field this instruction on rule xiii covers. the higher correspondences of these four requirements are expressed in the following terms: 1. let the group understand the law of synthesis (this is the law which gover

visors to sanat kumara where his initial purpose is concerned, and that is why the words "the will of god holds sway" occur in this rule. it is their supreme task to see that, in the council chamber of shamballa, that purpose is ever held steadily within the "area of preparation (i know not how else to word it) of that council. they function, in a peculiar sense, as linking intermediaries between the logos of our solar system and the informing life of the constellation libra; they relate these two great centres of energy to our planetary logos. in the last solar system they were the planetary logoi of three planets in which the mind principle reached its highest stage of development; they embody in themselves in a most peculiar manner the wisdom aspect of the second ray, as it expresses it

it might be stated that: path 1. the path of earth service leads to the cosmic astral plane. path 2. the path of magnetic work leads to the cosmic astral plane. path 3. the path for training for planetary logoi leads to the higher levels of the cosmic mental plane. path 4. the path to sirius leads to the cosmic astral plane. path 5. the ray path leads to the cosmic mental plane. path 6. the path the logos himself is on leads to the cosmic buddhic plane. path 7. the path of absolute sonship leads to the cosmic mental plane- 259- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust three paths, therefore, lead to the realm of loving attractive energy; one path leads to its higher correspondence, the cosmic level of pure reason; three lead to the re

ecision which will place him in a group of lives on some sacred planet or in some solar system which will be a correspondence to shamballa on our little planet. shamballa embodies the will or purpose of our planetary logos. the goal which these initiates (trained on the ray path) eventually reach is some sphere of activity wherein sublime purposes and divine intentions are worked out. 6. the path the logos himself is on it should be remembered as this peculiarly abstruse subject is approached that the solar logos is as far removed (in the evolutionary sense) from our planetary logos as the latter is from the point of attainment of an accepted disciple. yet the two are linked by a subjective unity and similarity of objective. at certain points upon the way of the higher evolution their two

of a basic building technique and endeavour to arrive at their occult and creative significance. 1. intention. by this is not meant a mental decision, wish or determination. the idea is more literally the focussing of energy upon the mental plane at the point of greatest possible tension. it signifies the bringing about of a condition in the disciple's consciousness which is analogous to that of the logos when on his much vaster scale he concentrated within a ring-pass-not (defining his desired sphere of influence) the energy-substance needed to carry out his purpose in manifesting. this the disciple must also do, gathering his forces (to use a common expression) into the highest point of his mental consciousness and holding them there in a state of absolute tension. you can now see the p

l and then, secondly, from the levels of planetary consciousness. b. impressions from the soul, the son of mind, upon the level of mentality itself. c. impressions from the spiritual triad, via the antahkarana; these come when the antahkarana is constructed or in process of construction. 12. this energy is essentially a lightbearer. it responds again sequentially in time and space to the light of the logos. it is for this reason that the mind is regarded both as illumined when higher contacts are present and as an illuminator where the lower planes are concerned. 13. this energy is (from the human standpoint) awakened and brought into activity through the action of the five senses which are the conveyors of information from the three worlds to the mental plane. it might be said that a. fiv

on the cup and swiftly drain, delay not for the pain. the empty cup, the steady hand, the firm and strong endeavour lead to a moment's agony and thence to radiant life. the listening pilgrim listen, o pilgrim, to the chanting of the word by the great deva lords. hush all earth vibration, still the restless strivings of lower mind, and with ear intent hark to the sounds that rise to the throne of the logos. only the pure in heart can hear, only the gentle can respond. the stormy sounds of all earth struggle, the shrill vibration of the watery sphere, the crashing note marking the place of thought, dims the sound and shuts out the tone. he who is silent, quiet and calm within, who sees all by means of light divine and is not led by light reflected within the threefold spheres, is he who wil

BLAVATSKY H P ANTHROPOGENESIS

ather groups of men. for the first adam- the kadmon- is the synthesis of the ten sephiroth. of these, the upper triad remains in the archetypal world as the future "trinity" while the seven lower sephiroth create the manifested material world; and this septenate is the second adam. genesis, and the mysteries upon which it was fabricated, came from egypt. the "god" of the 1st chapter of genesis is the logos, and the "lord god" of the 2nd chapter the creative elohim- the lower powers* thus saith pymander "this is the mystery that to this day was hidden. nature being mingled with the heavenly man (elohim, or dhyanis, brought forth a wonder. seven men, all males and females (hermaphrodite. according to the nature of the seven governors- book ii. v. 29- or the seven hosts of the pitris or elohi

one and the same point, which is the one universal, immutable, eternal, and absolute unity. in its primary manifested aspect we have seen it become (1) in the sphere of objectivity and physics, primordial substance and force (centripetal and centrifugal, positive and negative, male and female, etc, etc (2) in the world of metaphysics, the spirit of the universe, or cosmic ideation, called by some the logos. this logos is the apex of the pythagorean triangle. when the triangle is complete it becomes the tetraktis, or the triangle in the square, and is the dual symbol of the four-lettered tetragrammaton in the manifested kosmos, and of its radical triple ray in the unmanifested, or its noumenon. put more metaphysically, the classification given here of cosmic ultimates, is more one of conven

the square, and is the dual symbol of the four-lettered tetragrammaton in the manifested kosmos, and of its radical triple ray in the unmanifested, or its noumenon. put more metaphysically, the classification given here of cosmic ultimates, is more one of convenience than of absolute philosophical accuracy. at the commencement of a great manvantara, parabrahm manifests as mulaprakriti and then as the logos. this logos is equivalent to the "unconscious universal mind" etc, of western pantheists. it constitutes the basis of the subject-side of manifested being, and is the source of all manifestations of individual consciousness. mulaprakriti or primordial cosmic substance, is the foundation of the object-side of things- the basis of all objective evolution and cosmogenesis. force, then, does

ject-side of manifested being, and is the source of all manifestations of individual consciousness. mulaprakriti or primordial cosmic substance, is the foundation of the object-side of things- the basis of all objective evolution and cosmogenesis. force, then, does not emerge with primordial substance from parabrahmic latency. it is the transformation into energy of the supra-conscious thought of the logos, infused, so to speak, into the objectivation of the latter out of potential latency in the one reality. hence spring the wondrous laws of matter: hence the "primal impress" so vainly discussed by bishop temple. force thus is not synchronous with the first objectivation of mulaprakriti. but as, apart from it, the latter is absolutely and necessarily inert- a mere abstraction- it is unnec

m kadmon, or the four-lettered symbol, in the kabala, of the universe itself, also called the second logos. the second springs from the first and develops the third triangle (see the sephirothal tree; from the last of which (the lower host of angels) men are generated. it is with this third aspect that we shall deal at present. the reader must bear in mind that there is a great difference between the logos and the demiurgos, for one is spirit and the other is soul; or as dr. wilder has it "dianoia and logos are synonymous, nous being superior and closely in affinity with[[to agathon, one being the superior apprehending, the other the comprehending- one noetic and the other phrenic" moreover, man was regarded in several systems as the third logos. the esoteric meaning of the word logos (spe

gos are synonymous, nous being superior and closely in affinity with[[to agathon, one being the superior apprehending, the other the comprehending- one noetic and the other phrenic" moreover, man was regarded in several systems as the third logos. the esoteric meaning of the word logos (speech or word, verbum) is the rendering in objective expression, as in a photograph, of the concealed thought. the logos is the mirror reflecting divine mind, and the universe is the mirror of the logos, though the latter is the esse of that universe. as the logos reflects all in the universe of pleroma, so man reflects in himself all that he sees and finds in his universe, the earth. it is the three heads of the kabala "unum intra alterum, et alterum super alterum (zohar, idra suta, sec. vii "every univer

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

that venus receives from the sun twice as much light and heat as the earth. thus the planet, precursor of the dawn and the twilight, the most radiant of all the planets, said to give the earth one-third of the supply she receives, has two parts left for herself. this has an occult as well as an astronomical meaning "as it is above so it is below" is the fundamental axiom of occult philosophy. as the logos is seven-fold, i.e, throughout kosmos it appears as seven logoi under seven different forms, or, as taught by learned brahmins "each of these is the central figure of one of the seven main branches of the ancient wisdom religion" and, as the seven principles which correspond to the seven distinct states of pragna, or consciousness, are allied to seven states of matter and the seven forms

rt of the absolute. they are the embrasures of that black impenetrable fortress, which is for ever concealed from human or even dhyanic sight. the nuclei are the light of eternity escaping therefrom "it is that light which condenses into the forms of the 'lords of being- the first and the highest of which are, collectively, jivatma, or pratyagatma (said figuratively to issue from paramatma. it is the logos of the greek philosophers- appearing at the beginning of every new manvantara. from these downwards- formed from the everconsolidating waves of that light, which becomes on the objective plane gross matter- proceed the numerous hierarchies of the creative forces, some formless, others having their[[footnote(s* this is a flat contradiction of swedenborg, who saw, in "the first earth of th

y were the flux, was the heavenly man, the adam kdm (the 144- 144; and the light, by the new testament or covenant (or 41224) created god; just as, by the old testament god (alhim, 31415) creates light (20612 to 6561" now there are three kinds of light in occultism, as in the kabala (1) the abstract and absolute light, which is darkness (2) the light of the manifested-unmanifested, called by some the logos; and (3) the latter light reflected in the dhyan chohans, the minor logoi (the elohim, collectively, who, in their turn, shed it on the objective universe. but in the kabala- re-edited and carefully adjusted to fit the christian tenets by the kabalists of the xiii. century- the three lights are described as (1) the clear and penetrating, that of jehovah (2) reflected light; and (3) light

BLAVATSKY H P COSMOGENESIS

ven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 the moon. 155 transmigrations of the ego. 159 the septen

ote to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the symbol. 405 the seven-headed dragons. 407 dragon and crocodile. 409- xi. demon est deus inversus. 411 death is life. 413 the fall of the angels. 418 transformation of the legend. 421- xii. the theogony of the creative gods. 424 the point within the circle. 426 the logos or verbum. 429 the factors of creation. 432 identity of the hierarchies in all religions. 438 difference between the aryan and semitic systems. 444[[vol. 1, page] xiv contents. page. xiii. the seven creations. 445 the gnostic and the hindu versions. 449 the seven puranic "creations. 450- xiv. the four elements. 460 the "gods" and the "elements. 463 the language of the elements. 464 pagan

p. 14; and of the other, vishnu, from the root vis "to pervade" to enter in the nature of the essence; brahma-vishnu being this infinite space, of which the gods, the rishis, the manus, and all in this universe are simply the potencies, vibhutayah[[vol. 1, page] 9 proem. return to, brahma (brahma: for brahma (neuter, the unmanifested, is that universe in abscondito, and brahma, the manifested, is the logos, made male-female* in the symbolical orthodox dogmas. the god of the apostle-initiate and of the rishi being both the unseen and the visible space. space is called in the esoteric symbolism "the seven-skinned eternal mother-father" it is composed from its undifferentiated to its differentiated surface of seven layers "what is that which was, is, and will be, whether there is a universe o

rahmam. matter is dual in religious metaphysics, and septenary in esoteric teachings, like everything else in the universe. as mulaprakriti, it is undifferentiated and eternal; as vyakta, it becomes differentiated and conditioned, according to svetasvatara upanishad, i. 8, and devi bhagavata purana. the author of the four lectures on the bhagavad gita, says, in speaking of mulaprakriti "from its (the logos) objective standpoint, parabrahmam appears to it as mulaprakriti. of course this mulaprakriti is material to it, as any material object is material to us. parabrahmam is an unconditioned and absolute reality, and mulaprakriti is a sort of veil thrown over it (theosophist, vol. viii, p. 304[[vol. 1, page] 11 proem. of a highly philosophical page in the world's cosmogony (see book iii, gup

of consciousness could ensue. the "manifested universe" therefore, is pervaded by duality, which is, as it were, the very essence of its ex-istence as "manifestation[[footnote(s[[footnote continued from previous page] cannot be the absolute, for it is a manifestation. therefore, eastern occultism calls the abstract all the "causeless one cause" the "rootless root" and limits the "first cause" to the logos, in the sense that plato gives to this term* see mr. subba row's four able lectures on the bhagavad gita "theosophist" february, 1887* called in sanskrit "upadhi[[vol. 1, page] 16 the secret doctrine. but just as the opposite poles of subject and object, spirit and matter, are but aspects of the one unity in which they are synthesized, so, in the manifested universe, there is "that" whic

i- continued. 4. her heart had not yet opened for the one ray to enter, thence to fall as three into four in the lap of maya (a (a) the primordial substance had not yet passed out of its precosmic latency into differentiated objectivity, or even become the (to man, so far) invisible protyle of science. but, as the hour strikes and it becomes receptive of the fohatic impress of the divine thought (the logos, or the male aspect of the anima mundi, alaya- its heart opens. it differentiates, and the three (father, mother, son) are transformed into four. herein lies the origin of the double mystery of the trinity and the immaculate conception. the first and fundamental dogma of occultism is universal unity (or homogeneity) under three aspects. this led to a possible conception of deity, which a

the vedantin doctrines of both the adwaita and the visishtadwaita schools. for it says that, while mulaprakriti, the noumenon, is self-existing and without any origin- is, in short, parentless, anupadaka (as one with brahmam- prakriti, its phenomenon, is periodical and no better than a phantasm of the former, so mahat, with the occultists, the first-born of gnana (or gnosis) knowledge, wisdom or the logos- is a phantasm reflected from the absolute nirguna (parabrahm, the one reality "devoid of attributes and qualities; see upanishads; while with some vedantins mahat is a manifestation of prakriti, or matter (b) therefore, the "last vibration of the seventh eternity" was "fore-ordained- by no god in particular, but occurred in virtue of the eternal and changeless law which causes the great

een precious things" being explained only at the fourth initiation, cannot be given here; but the following may be remarked. in the "satapatha brahmana" it is stated that the churning of the "ocean of milk" took place in the satya yug, the first age which immediately followed the "deluge" as, however, neither the rig-veda nor[[footnote(s* number, truly; but never motion. it is motion which begets the logos, the word, in occultism* the "fourteen precious things" the narrative or allegory is found in the satapatha brahmana and others. the japanese secret science of the buddhist mystics, the yamabooshi, has "seven precious things" we will speak of them, hereafter[[vol. 1, page] 68 the secret doctrine. manu- both preceding vaivasvata's "deluge" that of the bulk of the fourth race- mention this

ties, in round numbers, or more accurately 33- a sacred number. they are the 12 adityas, the 8 vasus, the 11 rudras, and 2 aswins- the twin sons of the sun and the sky. this is the root-number of the hindu pantheon, which enumerates 33 crores or over three hundred millions of gods and goddesses[[vol. 1, page] 72 the secret doctrine. because, firstly, he is that which the greek philosophers called the logos, the verbum of the thought divine; and secondly, because in esoteric philosophy this first manifestation, being the synthesis or the aggregate of universal wisdom, oeaohoo "the son of the son" contains in himself the seven creative hosts (the sephiroth, and is thus the essence of manifested wisdom "he who bathes in the light of oeaohoo will never be deceived by the veil of maya" kwan-sha

f the "father" the logoi, like jupiter or zeus, son of kronos-saturn "infinite time (or kala, in their origin were represented as male-female. zeus is said to be the "beautiful virgin" and venus is made bearded. apollo is originally bisexual, so is brahma-vach in manu and the puranas. osiris is interchangeable with isis, and horus is of both sexes. finally st. john's vision in revelation, that of the logos, who is now connected with jesus- is hermaphrodite, for he is described as having female breasts. so is the tetragrammaton= jehovah. but there are two avalokiteshwaras in esotericism; the first and the second logos* no religious symbol can escape profanation and even derision in our days of politics and science. in southern india the writer has seen a converted native making pujah with o

BLUE EQUINOX

rites and opinions of its people, together with a true account of the catastrophe, so called, which ended in its disappearance. liber cvi. a treatise on the nature of death, and the proper attitude to be taken towards it. liber dccclxxxviii. a complete study of the origins of christianity. pr monstrance of a.a. 15 liber dclxvi. the beast. this book is an account of the magical personality who is the logos of the present on. liber lxxxi. the butterfly net. an account of a magical operation, particularly concerning the planet luna, written in the form of a novel. liber dcclxxvii. a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occulti

ds would then form a far better translation of oriental works on the same subject, than any translation which a scholar might furnish. i am inclined to think that this was blavatsky.s method. so obvious a forgery as this volume only contains so much truth and wisdom because this is the case. the master. alike of language and of experience.has at hast arisen; it is the master therion.the beast.666.the logos of the on. whose word is .do what thou wilt shall be the whole of the law. 4. the rugged path of four-fold dhyana winds on uphill. thrice great is he who climbs the lofty top. 5. the paramita heights are crossed by a still steeper path. thou hast to fight thy way through portals seven, seven strongholds leid by cruel crafty powers.passions incarnate. the distinction between the two paths

DAVID ICKE CHILDREN OF THE MATRIX

vanced than the one below.40 this is the classic structure of secret societies throughout history. those who passed the initiation into the 13th school would then be allowed to teach the knowledge themselves as a member of the "order of the serpents. william bramley in the gods of eden (avon books, new york, 1993) calls this the brotherhood of the snake. you can see snake and serpent symbolism in the logos of llluminati companies and the logo of the leading uk communications network, british telecom, is one example (figure 7. lemurian kings and queens were 13thlevel initiates of the "dragon bloodline, according to the lemurian fellowship. as i with the serpent cult or serpent brotherhood through the ages, the lemurian initiated were worshippers of the sun. but was it our sun or was it siri

s the name of a film by roman polanski, the husband of the actress sharon tate who was murdered with her unborn child by the satanic "family" of charles manson. tony blair's labour party introduced the red rose as its logo thanks to the illuminati clone and later disgraced government minister peter mandelson, whose nickname is the 'prince of darkness. the other two major uk political parties have the logos of the dove (liberal democrats) and the lighted torch (conservatives, both major illuminati symbols going back thousands of years "shakespeare" was lord draconis the works of shakespeare are part of this story, also. the texts are awash with esoteric and illuminati symbolism and codes. for instance, the "queen of the fairies (reptilian bloodline) in "shakespeare's" a midsummer night's dr

DAVID ICKE THE BIGGEST SECRET

me ofjesus, said in his treatise on the contemplative life, that when the therapeutae prayedto god, they turned to the sun and they studied in order to discover the hidden (coded)meaning of sacred books. he wrote that they also meditated on the secrets of naturecontained in the books under the veil of allegory.36 that is precisely the way the bible iswritten. today this secret language is used in the logos, coats of arms and flags, ofcompanies, countries and other brotherhood-controlled organisations.interconnected with the essenes and a theme which links both the old and newtestaments is the secret society called the nazarites or nazarenes. old testamentcharacters such as moses and samson were said to be members of this group and sowere jesus, his brother james, john the baptist and st pa

bia university, columbia broadcasting (cbs, the spaceshuttle columbia, and district of columbia in which they placed washington dc.youve only got to look at some of the names for places around washington to seewhere their originators were coming from. the most obvious is alexandria just over theborder from the district of columbia, in virginia (the virgin- isis, semiramis. and, bythe way, look at the logos of those columbia organisations. columbia pictures has thelady holding the lighted torch, columbia university has the lighted torch, and columbiabroadcasting (cbs) has the eye, the all seeing eye. doves can be seen standing onmaltese crosses on the sceptres held by the queen of england in her ceremonies andthere are maltese crosses on the crown of the british monarch (see picture section

d the delta and pine land company. itwas worth even at that time some $44.5 million and yet it paid its hundreds of blacklabourers a pittance. note the name, too. delta (the triangle or pyramid) is a majorsymbol which is why the elite us military unit is called delta force. the pornographycollection in the library of congress is known as the delta collection and the delta, ortriad, is featured in the logos of hundreds of american businesses, including deltaairlines. not by coincidence delta is also the symbol of royal arch freemasonry. thisis where the name of the chinese organised crime operation, the triads (triangle),comes from and the elite grouping called the trilateral commission. when adnankhashoggi, the notorious global arms dealer, opened an american branch of hisoperation he call

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands and before he may step onward and upward, he must prove his ability to properly apply this energy" page 48 'the secret doctrine' by helena petrovna blavatsky "lucifer represents..life..thought..progress..civilization. liberty..independence..lucifer is the logos..the serpent, the savior" on pages 171, 225, 255 (volume ii "it is satan who is the god of our planet and the only god" pages 215, 216, 220, 245, 255, 533 (vi "the celestial virgin which thus becomes the mother of gods and devils at one and the same time; for she is the ever-loving beneficent deity..but in antiquity and reality lucifer or luciferius is the name. lucifer is divine and ter

DION FORTUNE MYSTICAL QABALA

idual ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14. the universe is really a thought-form projected from the mind of god. the qabalistic tree might be likened to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of deity. in other words, if the universe is the conscious end-product of the mental activity of the logos, the tree is the symbolic representation of the raw material of the divine consciousness and of the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its p

ligence and the jnner robe of glory. mystical qabala page 86 15. the yetziratic text also calls chokmah the crown of creation, thus implying that, like kether, it is overshadowing and external to, rather than imminent and absorbed in, the manifested universe. actually it is the virile force of chokmab which gives the impulse to manifestation, and thus is prior to manifestation itsel. the voice of the logos was crying "let there be light" long ere the waters were separated from the waters and the firmament appeared. this idea is further borne out in the phrase of the yetziratic text which speaks of chokmah as the splendour of unity, equalling it, thus clearly indicating its affinity to kether, unity, rather than to the planes of dualistic form. the word splendour, as used here, clearly indi

il he is free from the wheel, and functions as pure mystical qabala page 113 consciousness, that he will escape from human bondage to heredity and environment; therefore the same reliance cannot be placed in him that can be placed in the true, disincarnate masters. 15. a very important part of the work of the masters is the concretion of the abstract ideas conceived by the logoidal consciousness. the logos, whose meditation gives birth to worlds and whose unfolding consciousness is evolution, conceives archetypal ideas out of the substance of the unmanifest- to use a metaphor where definition is impossible. these ideas remain within the cosmic consciousness of the logos like the seed within the flower, because there is no soil therein for their germination. the logoidal consciousness, as p

DION FORTUNE PSYCHIC SELF DEFENSE

sonality is the ego or external identity and ordinary consciousness of a person, and the individuality is the higher-self, h.g.a, or spiritual component of a person] the mind is essentially the organ of adaptation to the environment, and it is when that adaptation fails that neurotic and hysterical troubles begin. each living creature is the channel for a current of life-force which proceeds from the logos, the creator of this universe. this current is divided into three main channels represented to us as the three great natural instincts, self-preservation, reproduction, and the social instinct. these are the mainsprings of our lives. the pressure of life itself is behind them, and if they are thwarted beyond their power of compensation (considerable as that is, they are like streams whos

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

red, or simply by prayers for the subject s recovery on the part of the healer or a band of healing associates. many people today, christian, metaphysical, or modern spiritualist, hold sessions at which they pray for the recovery of petitioners who write them for help (see also healing by faith; psychic healing) absolute (theosophy) theosophists profess to know nothing further about the absolute, the logos, the word of god, than that it exists. the universes with their solar systems are the lowest manifestations of this being, which humans are capable of perceiving. human beings themselves are an emanation from the absolute, with which they will be ultimately reunited. abteilung fur psychologie und grenzgebiete der psychologie des psychologischen instituts der universitat freiburg i. br. p

e mei, his religious name. in 1941 he founded a retreat center in yucca valley, california, now the headquarters of the institute. following his death on january 27, 1972, he was succeeded by donald l. waldrop. sources: dingle, edwin john. borderlands of eternity. los angeles: institute of mentalphysics, 1939. breathing your way to youth. los angeles: institute of mentalphysics, n.d. the voice of the logos. los angeles: econolith press, 1951. dingwall, e(ric) j(ohn (1890.1986) anthropologist, author, and one of the most experienced psychical investigators of modern times. born in ceylon (now sri lanka, he was educated at pembroke college, cambridge university, england (m.a, 1912, and the university of london (d.sc, ph.d. he joined the staff of the cambridge university library. the son of a

stories of its power, telling how correct utterance of this supreme sound could hasten the redemption of a sick and sinful world. the creative power of divine utterance is indicated in genesis in the phrase and god said, which precedes creation; this is repeated in the christian fourth gospel: in the beginning was the word, and the word was with god and the word was god (john 1:1. the concept of the logos as the word of god, immanent and creative, derived from philo judaeus of alexandria in the first half-century of the christian era. philo fused together traditional jewish teachings from the talmud and the hellenistic philosophy of greece (influenced by hindu mysticism. the 72-syllable name became the tetragrammaton of four-syllable form. a christian kabalist of the sixteenth century dev

essure of 750 tons per square inch. according to theosophical teaching, ether was said to be capable of being perceived only by clairvoyants with the most highly developed powers. it was said to be filled with an infinitude of small bubbles, much like the air bubbles in treacle or some other viscid substance. the bubbles were supposedly formed at some ancient time by the infusion of the breath of the logos into the ether. of these bubbles.not of the ether. matter was said to be built, its density varying with the number of bubbles combined to form each objects. ether became the subject of one of the more famous experiments in physics, by albert abraham michelson and e. w. morley. their experiment involved the splitting and reintegration of a light wave in such a manner that the presence of

among the dead in 1924 led to the spread within spiritualism of rescue circles, to which evil spirits were invited to attend and then sent toward the spiritualist equivalent of heaven. sources: davis, andrew jackson. the diakka, and earthly victims. boston: colby& rich, 1880. wickland, carl. thirty years among the dead. los angeles, 1924. evolution of life according to theosophy, life began when the logos, in the second aspect, sent forth the second life wave. this life wave descended from above through the various worlds, causing an increasing heterogeneity, and thereafter ascended, causing a return to its original homogeneity. our present state of knowledge of life in these worlds extends no further than the mental world. in the higher division of that world is ensouled the relatively f

etable world, whence it passes to the sixth elemental kingdom, the animal world, and lastly to the seventh elemental kingdom, humanity. during its stay in each kingdom, the life wave progresses gradually from elementary to highly specialized types, and when it has attained these, it passes to the next kingdom. this means that successive currents of this great second life wave have come forth from the logos, since otherwise there would be only one kingdom in existence at a time. also, in each kingdom the souls of the bodies that inhabit it differ from those of the other kingdoms. in the seventh kingdom, that of man, each individual has a soul. in the animal kingdom, on the contrary, one soul is distributed among different bodies, the number of which varies with the state of evolution. to on

uries. london: rider, 1953. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. fog newsletter former bimonthly newsletter of the international society for the investigation of ghosts. fog is an acronym for friends of ghosts. the society may be contacted at p.o. box 5011, salinas, ca 93901. fohat in theosophy, a term for the primal life force or power of the logos. it was adapted from the tibetan in the writings of helena petrovna blavatsky. folklore frontiers british quarterly publication concerned with new frontiers of urban belief stories, tall tales, and folklore, including fortean phenomena, earth mysteries, and modern shamanism. last known address: 6 egton dr, seaton carew, hartlepool, cleveland, ts25 2at, england. folklore society pioneer b

said that if on licking a child s forehead with the tongue a salt taste was perceived, this was infallible proof of fascination. le lien hypnotique (journal) french-language publication about hypnotism and related subjects. last known address: l union magnetique de tersac, c.p. 482, quebec 8 p.q, canada g1k 6w8. life waves according to theosophy, the three creative life waves flow from the deity (the logos. the theosophical deity is pictured in three aspects, somewhat analogous to the christian trinity: will, wisdom, and activity. each has its definite role in the creation of a universe. when the logos sets about the great work of creation it sends the first life wave through the aspect of activity into the multitude of bubbles in the ether, and thereby forms the various kinds of matter. t

ends to the grosser forms and again ascends to the finer forms. in its descent, this life wave makes for an ever-increasing heterogeneity, but in its ascent the process is reversed and it makes for an ever-increasing homogeneity. the work of creation is now far enough advanced to permit the creation of humanity, for matter has now been infused with the capacity of form and provided with life, and the logos, therefore, through the aspect of will, bears forth the divine spark, the monad, and, along with the form and the life, ensouls man. light spiritualists believed that light had a destructive effect upon the physical phenomena of spiritualism, which psychic research attempted to document. quite apart from the fact that darkness hid much fraud, spiritualists developed arguments to suggest

sticism. the term has been utilized in theosophy. fohat is the term very commonly used in theosophy to designate the deity. along with the great religions, theosophy has, as the beginning of its scheme, a deity who is altogether beyond human knowledge or conception, whether in the ordinary or the clairvoyant states. but when the deity manifests to man through his works of creation, he is known as the logos. essentially god is infinite, but when he encloses a ringpass- not within which to build a cosmos, he has set limits to himself, and what we can know of him is contained in these limits. he appears in a triple aspect, but this is, of course, merely an appearance, for in reality he is a unity. this triple aspect shows him as will, wisdom, and activity, and from each of these came forth on

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

fferent students have at one time studied mentalphysics. students come from north america and various foreign countries. address: institute of mentalphysics, 59700 twenty-nine palms hwy, joshua tree, ca 92252. sources: dingle, edwin john. borderlands of eternity. los angeles: institute of mentalphysics, 1939. breathing your way to youth. los angeles: institute of mentalphysics [1931. the voice of the logos. los angeles: institute of mentalphysics, 1950. mental world (in theosophy) formerly known as the manas plane. in the theosophic scheme of things, this is the third lowest of the seven worlds. it is the world of thought into which man passes on the death of the astral body, and it is composed of the seven divisions of matter in common with the other worlds. it is observed that the mental

beneath the waters of an inland lake and rode over its surface on a steed white as the foam of its waves, was said to distribute treasures that proved genuine to the good but were spurious to the undeserving. monad (in theosophy) theosophical term that literally means a unit (greek monas. the monad is frequently described as a divine spark, which is an appropriate expression, for it is a part of the logos, the divine fire. the logos has three aspects.will, wisdom, and activity, and since the monad is part of the logos, it also has these three aspects. it abides continually in its appropriate world, the monadic, but in order that the divine evolutionary purposes may be carried out, its ray is borne downward through the various spheres of matter when the outpouring of the third of the three

ritual it has transfused spirit with will; in the intuitional it has transfused spirit with wisdom; and in the higher mental it has transfused spirit with activity or intellect; and it is now a human ego, corresponding approximately to the common term soul, an ego which, despite all changes, remains the same until eventually the evolutionary purpose is fulfilled and it is received back again into the logos. from the higher mental sphere, the monad descends to the lower mental sphere and appears in a mental body as possessing mind; then betakes itself to the astral sphere and appears in the astral body as possessing emotions; and finally to the physical sphere and appears in a physical body as possessing vitality. these three lower bodies.the mental, the astral, and the physical. constitute

ely. at the head of each class is a deva or inferior god. nature spirits are said to work in unsuspected ways, sometimes lending their aid to human beings in the form of certain national spiritualist association of churches encyclopedia of occultism& parapsychology. 5th ed. 1092 faculties, while those in the astral world are engaged in the creation of form out of the matter that the outpouring of the logos has quickened, hence they form minerals, flowers, and other aspects of nature. these nature spirits of the astral worlds of course have bodies of astral matter, and they frequently form mischievous or other impulses and change the appearance of these bodies. they are just beyond the limits of normal human vision, but many sensitives of more acute vision can see them, while the action of

austin, tx 78718. sources: weiss, jane. reflections by anoah. austin, tex: planetary light association, 1986. planetary logos according to the theosophy scheme of creation, the planetary logos or ruler of seven chains is one of the grades in the hierarchy assisting in the creation and guidance. it is the supreme logos who initiates this work, but he is helped by the seven. the seven receive from the logos the inspiration and each carries on the work in his own planetary chain (see also logos; planetary spirits) sources: jinarajadasa, c. the early teachings of the masters, 1881.1883. chicago: theosophical press, 1923. planetary spirits in theosophy, the number of these spirits is seven. they are emanations from the absolute and are the agents used by the absolute to effect all changes in t

a discussion about the day of their creation, it is agreed on all hands that there were no angels at first, lest men might say, michael spanned out the firmament on the south, and gabriel to the north. there is a distinct foreshadowing of the gnostic demiurgos. that antique link between the divine spirit and the world of matter.to be found in the talmud. what with plato were the ideas, with philo the logos, with the kabalists the world of aziluth, what the gnostics called more emphatically the wisdom (sophi, or power (dunamis, and plotinus the nous, that the talmudical authors call metation. there is a good deal, in the post-captivity talmud, about the angels, borrowed from the persian. the archangels or angelic princes are seven in number, and their hebrew names and functions correspond a

h individual is his or her own absolute law-giver, the dispenser of glory or gloom to oneself, decreer of one s life, one s reward, one s punishment. although theosophy posits the existence of an absolute, it does not pretend to knowledge of its attributes. in the absolute are innumerable universes and in each universe countless solar systems. each solar system is the expression of a being called the logos, the word of god, or the solar deity, who permeates it and exists above it and outside it. below this solar deity are his seven ministers, called planetary spirits, whose relation to him is like that of the nerve centers to the brain, so that all his voluntary acts come through him to them. under them are vast hosts or orders of spiritual beings called devas, or angels, who assist in man

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

lepius that the hermetic writers used the expression "son of god. at the beginning of pimander, which is the hermetic account of creation, the act of creation is said to be through a luminous word, who is the son of god.2 when discussing the son of god as the creative word, with quotations from the scriptures, lactantius brings in gentile confirmation, pointing out that the greeks speak of him as the logos, and also trismegistus. he was doubtless thinking of the passage on the creative word as the son of god in the pimander, and he adds that "trismegistus, who by some means or other searched into almost all truth, often described the excellence and the majesty of the word."3 indeed, lactantius regards hermes trismegistus as one of the most important of the gentile seers and prophets who fo

, and new light on the mosaic mysteries of creation. pico lost himself in these wonders in which he saw the divinity of christ verified. and with cabala, too, there went a kind of magic, practical cabala. hermetism and cabalism also corroborated one another on a theme which was fundamental for them both, namely the creation by the word. the mysteries of the hermetica are mysteries of the word, or the logos, and in the pimander, it was by the luminous word, the son of god issuing from the nous that the creative act was made. in genesis"'god spoke" to form the created world, and, since he spoke in hebrew, this is why for the cabalist the words and letters of the hebrew tongue are subjects for endless mystical meditations, and why, for the practical cabalist, they contain magical power. lacta

e philosophy of the all and the one.2 in the renaissance, a new style "alchymia" becomes associated with the new magia and cabala. dee is an example of this, alchemy being one of his main interests. but the chief exponent of the new alchemy is paracelsus. the researches of w. pagel have shown that the prime matter of paracelsus, the basis of his alchemical thought, is related to the conception of the logos, or the word, as found in the corpus hermeticum, and also to cabalistic interpretations of the word.3 the new paracelsan alchemy thus derived its stimulus from the renaissance hermetic-cabalist tradition. it can be said with certainty that paracelsus was much influenced by ficino and the ficinian magic, his de vita longa having been inspired by the de' billingsley's euclid, preface, sig

FRATER ELIJAH ANGELS OF CHAOS

lence and enter into being. i/16a: excursion 4. a bridged gateway to the realm of interface (horizon. this is thee new temple, which is on the horizon. the realm of the scarlet brotherhood. the cipher refers to 3 i s (6) words from the first sentence (7) words per sentence in the core paragraph (5) words in the last sentence. this gives us 3675, as per plate i/6b. the i is of us and the words are the logos, the first and the last is of the alpha and omega. i/16b: need we say more on this? this is so obviously true, one just needs to look around. i/17a: words being a medium of play. a reference to a master. by entertaining any thought, we cause the fall of man again and again. this is not an excuse to do nothing, but an aspiration to the way of annihilation of duality. anything which is som

FULLER J F C SECRET WISDOM OF THE QABALAH

n many places in the old testament and in the new, especially in the works of st. paul and st. john, is wisdom described as the creative power. the book of genesis opens with the words gin the beginning h, which in hebrew are rendered by the word b'raishith, which by many qabalists is spelt be'raishith, which means gthrough wisdom h, or through the word or principle which expresses wisdom- namely the logos of philo and st. john. a similar idea is found in the chaldaic word memrah, in the vach of the rig veda, honover of the zend avesta, and in the boundless light of latter-day buddhists. nebo was the babylonian god of wisdom, and his planet was mercury. moses, the supposed originator of the qabalah, was buried on mount nebo. bo, bod, boden, and in china fo, are all gods of wisdom. amongst

in mary. from the union between kether and binah emanates 'hokmah (3) hmkc 'hokmah, wisdom. the third sephirah is the son or logos and the firstborn. it represents abstract ideas, the fruit of the gi am h forming in the mind. in the qabalah it is often called gthe only begotten son h. gin the beginning was the word, and the word was with god, and the word was god h 17 here we have presented to us the logos nature of 'hokmah. its colour is yellow or red-orange, the colour of christ; it is positive and male, and its letter is v (vau= 6, which multiplied by the 50 gates of binah reveals w (shin= 300, the glory of god. the final h (heh) of tetragrammaton represents the remaining seven sephiroth. this revelation of the shin shows the triadic nature of the first three sephiroth which constitute

their bodies, and others have asserted that the intellect must be annihilated in order to create a vacuum for the onrush of the spirit. the dreadful consequent is that these errors do not prevent attainment; in fact, in many cases they hasten it by cutting down resistance. but what kind of attainment do they lead to? the vision of x, the unknown god, on entering a balanced medium or body, becomes the logos; but when it enters an unbalanced body it becomes the anti-logos. true, in both cases the fire brought down from heaven is identically the same fire, but according to the medium it inhabits it illumines or blinds. those attracted towards this four-dimensional state are such as eliphas levi calls gthe energetic and active spirits h, that is individuals possessing strong three-dimensional

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

tituted the deity among the ethiopian or early cushite race, the people who doubtless carried civilization to egypt, india, and chaldea, is quite probable. if we bear in mind the fact that the gods of the ancients represented principles and powers, we shall not be surprised to find that muth, neith, or isis, who was creator of the sun, was also the first emanation from the sun. minerva is wisdom--the logos, the word. she is perception, light, etc. at a later stage in the history of religion, all emanations from the deity are males who are "saviors" that the office of the male as a creative agency is dependent on the female, is a fact so patent that for ages the mother principle could not be eliminated from the conception of a deity, and the homage paid to athene or minerva, even after wome

fact worthy of notice here is, that buddha was universally allowed to be the first of the incarnations; that crishna was of later date; that, at the era of the birth of christ, eight of them had appeared on the earth, and that the other two were expected to follow before the end of the caliyug, or of the present age" with reference to the fact that the hindoo god originally represented wisdom or the logos, the same writer says "then here is divine wisdom incarnate, of whom the bull of the zodiac was the emblem. here he is the protagonos, or first begotten, the god or goddess mhtis of the greeks, being, perhaps, both male and female. buddha, or the wise, if the word were not merely the name of a doctrine, seems to have been an appellation taken by several persons, or one person incarnate a

mhtis, mubt or mai "the universal genius of nature, who discriminated all things according to their various kinds of species" in the earliest ages she comprehended not only matter but the moving force in the universe. she was the deity which by a very ancient race was represented by the mother idea--perceptive wisdom. she was the sun and the first emanation from the sun. she was the divine word, the logos, the holy ghost which in the time of christ was again by various sects recognized as female. the allegory of the greeks concerning jupiter taking mhtis (wisdom) to wife and from this union with her producing minerva from his head, is seen to be closely connected with the doctrine of buddha (wisdom) or of the rasit of genesis. according to faber, the import of the greek word nous and of t

GILBERT THE MAGICAL MASON

n common life deeds to us unknown; and many a sage of ancient india and egypt could beat our modern scientists in super255 normal exhibitions. where is now the tyrian purple? where is now in england the man who can walk the water? or breathe fresh life into one recendy dead? or deliver one obsessed? yet these deeds were not miracles- they were no interposition either of tetra255 grammaton, nor of the logos; they were the deeds of human beings who had become more spiritual, more truly learned than we are. moreover there isnoabsolute bar to one ofusbecoming equally potent. we live in times which render proficiency in such powers more difficult, we are in ourselves more removed from the typically natural man; our rational development of the intellect has been at the expense of our spiritual b

GNOSTIC HANDBOOK

while the kabbalah is of course overlaid with imagery of old testament, jewish, christian (and sometimes gnostic) layers, it is primarily a greek neo platonic model. the tree starts with nothing, the great void or emptiness behind all things, this is known as ain (1st c) ain at various cycles moves through transformative stages and manifests three principles (2nd c) kether the divine will chokmah the logos binah sophia (saturn) we have deliberately chosen gnostic names here to prepare you for there use in our gnostic model of the universe as presented in the next chapter. chokmah and binah also form the polarity of male and female principles which give birth to the rest of the tree of life (they could also be easily related to the fire and ice of yggdrasil. geburah mars chesed jupiter tiph

time, the major spiritual forces within it are known as aeons. while in the gnostic tradition we tend to emphasize the three principles, the divine will, logos and sophia and the seven spirits or aeons, there is a universe of created beings which exist in the pleroma and which fulfill the creative directive expressed by the lord of wisdom. in one gnostic tradition, michael (as a manifestation of the logos ray) and first the gnostic handbook page 26 estate predecessor of jesus, who was the first created immortal. the divine will the divine will is the first principle of action, it is kether in the kabbalah and brahma in the hindu traditions. it is the creative principle, not in the sense of matter but in beginning the emanation process through which the whole great chain of being with its

first principle of action, it is kether in the kabbalah and brahma in the hindu traditions. it is the creative principle, not in the sense of matter but in beginning the emanation process through which the whole great chain of being with its world, dimensions and multitudes of life are manifested. logos and sophia the two principles which are manifested and work in unison with the divine will are the logos and sophia. the logos is the divine mind and the concept came directly from the greek mystery traditions. indeed as early as 6th century bce heraclitus stated that the logos was shared by all. while orpheus stated behold the logos divine, thread well the narrow path of life and gaze of him. it is from this tradition that the gospel of st.john derives it model as expressed in the early ve

logos is the divine mind and the concept came directly from the greek mystery traditions. indeed as early as 6th century bce heraclitus stated that the logos was shared by all. while orpheus stated behold the logos divine, thread well the narrow path of life and gaze of him. it is from this tradition that the gospel of st.john derives it model as expressed in the early verse in the beginning was the logos. the logos was known as spenta mainyu in the zoroastrian tradition in mythology it is sometimes the pre existed state of the son of god. there are many positions in the great chain of being for the logos and sophia and as we study further complex myths and legends of their power will be discussed. however, in their most primal form they work within the triangle of force in the upper worl

of every creature and the firstborn of the dead (col 1:13,15,18. this is echoed in the book of revelation where we read that jesus is the "beginning of the creation of god. over and over again we find nothing of jesus being god or even equal with god. jesus hence was a messenger of the pleroma whose god existed in the upper worlds. the gnostic handbook page 27 that which is not divine will sophia the logos the polarity of logos& sophia the gnostic handbook page 28 jesus, christ and logos when we come to understand that jesus was a created being a new picture of divinity arises. in many gnostic traditions many sons of god are acknowledge, however jesus was believed to be the first created entity, michael. jesus existed in the first estate (before coming into a physical body) as michael, tha

rtant role in mystical christian traditions. when michael is born into the essene community, he becomes jesus. at his baptism, after years of training (the so-called lost years) he became the christ. his special essene training had involved processes that cleansed the human state by the power of sophia and transformed his bodily vehicle into a form that was made pure enough for the communion with the logos. jesus as an individual, discrete being (michael) still existed but communed with the logos within him. jesus was not and is not god or the logos or christ, he became christed and hence in that understanding is known as jesus the christ. the term christ means "anointed" and refers to the state of sonship to the lord of wisdom. jesus at his baptism communed with the mind of god (logos, hi

spirit and we say that the father, the son and the spirit are united in power. for the son is the intelligence, reason and wisdom of the father and the spirit is an effluence, as light from fire. in the same way we recognize that there are other powers which surround matter and pervade it. athenagoras generally speaking the ancient gnostics primarily viewed christ as an eternal, celestial power, the logos with which it is possible to have an intimate, personal relation, since our higher consciousness is made in its image. for this reason, gnostics stressed the experience union with the divine and showed little interest in the historical jesus, whom it has always been impossible to know in a concrete sense or even accurately in a historical sense. jesus christ, sun of god. david fideler, q

this reason, gnostics stressed the experience union with the divine and showed little interest in the historical jesus, whom it has always been impossible to know in a concrete sense or even accurately in a historical sense. jesus christ, sun of god. david fideler, quest books. 1993. the state of christhood is a state to which all of us must aim, it is the state by which we return to the pleroma. the logos and sophia are energy fields emanating into the lower worlds and if permitted will transform us into immortal beings. this teaching is the solar tradition and is central to our understanding of the gnosis. the gnostic handbook page 29 that which is not divine will sophia the logos awakened by the mind of god (logos) purified by the wisdom of god (sophia) empowered by divine will the chri

irit as found in the christian tradition is a desexing of the great feminine power. sophia is the goddess or feminine principle and as such exists from the earliest pagan traditions right through to the greek mysteries and gnosticism. in gnostic literature she is described by many names the all mothers, mother of the living, shining mother and the holy spirit. sophia is seen as the counterpart of the logos and cannot work without. it is hence suggested in esoteric gnostic literature that it was the combined power of jesus and mary madgadene who transmitted the mysteries, not jesus alone. the sophia tradition has survived hidden under the veil of christian piety, it is still found in the cult of the virgin mary and is most powerful in the russian orthodox traditions. it is a tradition of gr

earth and is lost in the consciousness of matter. the nature of the spirit-spark within man is that of being a seed, god in potential. in hebrew it is called the ruach and interestingly, one definition offered of the ruach is sophia. so, here we have an israelite version of the classic tale. the spirit of god in man is a spark, a seed of light, it is caught in matter and crying out for salvation. the logos embodied in jesus answers the call and through great suffering offers salvation. but it is not that simple, for while sophia still lives in the world system, she can only travel to the upperworld by day and must return to the underworld by night or so the legend goes. so man, on the path of transfiguration, though being reborn through the powers of the pleroma must live in the world, but

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ults we enter into the world of algebra and equations. nobody really considers these two different approaches to be in conflict, we simply realise that a different set of metaphors are being used to explain the same essential truth. in the gnostic tradition the same is undoubtedly true. whether, for example, we speak of an error arising in the divine mind, an opposite appearing as a reflection of the logos or of satan being expelled from heaven, we are simply using different metaphors for the same cosmic event. it seems that many twentieth-century religious movements have become so locked into semantics that they end up arguing about things which are in reality, only different perspectives of the same truth. gnostic theurgy page 15 when we examine the gospels we find ample evidence for dif

e, and when we consider the refraction model we can see why. in simple terms, the earthly image of the refraction of light glyphs or symbolises something more refined. on a spiritual level, we can contemplate the primal light shining through the prism or matrix of manifestation to create the various dimensions of the scheme of things which now exist. in theological terms the first cause energises the logos or the word (the matrix) and the multi-faceted universe results. in this model we can see three distinct stages: gnostic theurgy page 23 1. the source of energy. 2. the matrix. 3. the resulting spectrum. this can be applied to many different levels of spiritual reality. from a universal perspective it can be seen as a way to understand how the seven planes of existence are formed and how

is death. it is the centre of warning and echoes either power or destruction. a further characteristic of this city is that it is a city whose glory has passed away, this emphasises the role of this centre concerning the transformation of the mind. the voice or logos is also indicated by the throat and hence the old mind (ruach) must pass away and the new mind must be formed through the power of the logos. the commendation to the church is that there are a few who have not defiled the mysteries. this is a clear message that only a small number can really use this centre correctly and transmute the psyche and achieve communion with the logos. the counsel and warning is hold fast and watch. it is clear and precise, to achieve transfiguration takes steadfastness and awareness. the promise is

agape of divine love, only by a pure desire to return to the treasury of light can this force be correctly awakened and experienced. the characteristic of the city is its ability to grow and spread. this is symbolic of the great power of this centre, and its ability to transfigure the whole organism at its awakening. the commendation of the church is for its keeping of the word. the word here is the logos, the power manifested in the throat centre, but originating in the ajna. only by communion with the logos can the ajna be awakened. the counsel and warning is that there will be a temptation to make others worship at your feet. no semblance of fallen self can be allowed to remain when awakening this force, any dialectic field will cause destruction. the promise offered to those who overc

. the imagery of birds and flight illustrates the way in which the mind can now reach new levels of illumination. the image of flight is found in many esoteric traditions ranging from the chariots and vehicles that fly to the higher worlds which are found within the kabbalah and the vedas to the sacred birds of the celts and druids. from the chakric perspective the fifth day is the throat centre. the logos regenerates the mind and new levels of consciousness are reached. it is the blue centre, the colour of devotion. the sixth day this marks the appearance of the reborn man. he has subjugated his instincts and mind, liberated his innermost self and united the male and female principles within gnostic theurgy page 87 him. from the perspective of the chakra system, the sixth day is that of t

elf was formed. this concept, that the alphabet has secret and occult power, is the basis for the gnostic use of words and numbers. sacred alphabets are not seen as social or communication systems, but as vehicles for spiritual power. the ancient hebrews believed that there was such power inherent in the twenty two hebrew letters that the very universe was formed through their use. the concept of the logos, the divine word and the genesis creation story is based on fiat lux- he spoke and there was light. in the hebrew traditions what he spoke was the letters of the hebrew alphabet. the hebrew alphabet is a system of twenty two letters which is said to form the bridge between the invisible spirit (ain) and the sephira of the tree of life. each gnostic theurgy page 104 of the letters can be

n vibrations, in religious terms it trans- mits the energies of the treasury of light and the forces of the archons. in the terms of esoteric science, it transmits x and y factors (fig 32) to explain this point further, the treasury of light, which exists beyond and behind the sun, uses the solar logos as a gateway through which higher forces can re-awaken man. these forces are, in gnostic terms, the logos and sophia. when they are manifested within the life of a gnostic the true self is awakened and the student becomes christed. the logos and sophia are the twin poles of the x factor. at the same time however, the sun also transmits the destructive currents of the demiurge, these must be resisted and controlled if liberation is to be achieved. fig 32: veils on the tree of life gnostic the

age 117 this destructive current is known as the y factor, and also has twin poles, the x and y factors create a solar cross of four energy forces (fig 33) the solar sphere is, hence, the focus of the mystery tradition, whether it be apollo, mithra, christ, horus or ra, we can see the secret teachings in application. the solar sphere itself became a symbol of the hidden mysteries. at rising it is the logos, at the height it is the christ, at setting it is sophia. this represents the doorway through which fallen mankind can awaken. i am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. john 10:9 the imagery of the solar sphere is central to our understanding of the technology of the gnosis. these forces control mankind and influence our relig

can see in the many sun based cultures of the past, both destructive and constructive facets of solar imagery. for example, the use of human sacrifice to satisfy the demands of the father sun in aztec culture obviously marked their loss of gnosis and domination by the fallen solar sphere. while the adoration of the three phases of the sun within the mithraic tradition helped explain the forces of the logos, christ and sophia (fig 34).at the same time, however, we can see the destruction and degeneration of mithraic worship in the caesar cults of rome. the solar gateway x factors y factors fig 33 gnostic theurgy page 118 we must take care when studying these theologies not to link positive with spiritual light, and negative with spiritual darkness. there is always positive and negative, pas

ry of light world of the archons gnostic theurgy page 119 mithra is a fascinating case as there is a certain mythos which explains the nature of the solar sphere extremely well. while mithra is seen as a solar god, at times he is also seen as a saturnian lord ruling over the sun and moon. this is because saturn was related to zurvan, the supreme god of time (equivalent to the lord of wisdom, with the logos being related to the sun and sophia to the moon. whilst mithra was a sun being, the saturnian imagery indicated to the faithful that the solar sphere was simply zurvan's presence in the lower world- this is an important truth. this mystery is even more complicated when we realise that saturn is the guardian of the abyss, and consists two aspects. the lower aspect of saturn is seen as the

GOLDEN DAWN RITUALS ZAM13

which through the force of our ruach, we have allowed to become encased in matter. let us this day open the tomb of christ of whose heart is the center. let this allow us to unite our hearts with yehashuah. may the heart of yehashuah be my heart, and may my heart transform into the heart of yehashuah. for it is from the heart that life springs forth the glory of the sun, and the unspoken word of the logos that prepares us for the endless night's journey across the great abyss. the glorious sun of tiphareth shall shine on the summit of calvary. fraters and sorors, let us remember that it is by our wounds that we are healed. it is by the wounds on our bosom and the wounds of yehashuah, the sacrificing of the lower unto the higher that we are justified. for it is not the actual blood upon th

HELENA BLAVATSKY THE KEY TO THEOSOPHY

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 an eternal and periodical law which causes an active and creative force (the logos) to emanate from the ever-concealed and incomprehensible one principle at the beginning of every mah -manvantara, or new cycle of life. q. how about those cabalists, who, while being such, still believe in jehovah, or the tetragrammaton? a. they are at liberty to believe in what they please, as their belief or page 32 the key to theosophy- hp blavatsky.txt disbelief can hardly affect a s

u compare! a. it may be so in your modern christian and even scientific catechism; it is not so for unbiased minds. the egyptians revered the "one-only-one" as nout; and it is from this word that anaxagoras got his denomination nous, or as he calls it, nous autokrates "the mind or spirit self-potent, the archetes kinedeos, the leading motor, or primum-mobile of all. with him the nous was god, and the logos was man, his emanation. the nous is the spirit (whether in kosmos or in man, and the logos, whether universe or astral body, the emanation of the former, the physical body being merely the animal. our external powers perceive phenomena; our nous alone is able to recognize their noumena. it is the logos alone, or the noumenon, that survives, because it is immortal in its very nature and e

s man, his emanation. the nous is the spirit (whether in kosmos or in man, and the logos, whether universe or astral body, the emanation of the former, the physical body being merely the animal. our external powers perceive phenomena; our nous alone is able to recognize their noumena. it is the logos alone, or the noumenon, that survives, because it is immortal in its very nature and essence, and the logos in man is the eternal ego, that which reincarnates and lasts forever. but how can the evanescent or external shadow, the temporary clothing of that divine emanation which returns to the source whence it proceeded, be that which is raised in incorruptibility? q. still you can hardly escape the charge of having invented a new division of man's spiritual and psychic constituents; for no phi

ting this dogma? a. our chief reason for it lies in the fact of reincarnation. as already stated, we reject the idea of a new soul created for every newly-born babe. we believe that every human being is the bearer, or vehicle, of an ego coeval with every other ego; because all egos are of the same essence and belong to the primeval emanation from one universal infinite ego. plato calls the latter the logos (or the second manifested god; and we, the manifested divine principle, which is one with the universal mind or soul, not the anthropomorphic, extra-cosmic and personal god in which so many theists believe. pray do not confuse. q. but where is the difficulty, once you accept a manifested principle, in believing that the soul of every new mortal is created by that principle, as all the so

iii, pp. 60,61] when the blessed will ascend among the creatures of light, they shall see iavar-xivo, lord of life, and the first vine.[cod. naz, ii, p.281] these cabalistic metaphors are thus naturally repeated in the gospel according to st. john. let us not forget that in the human system-even according to those philosophies which ignore our septenary division-the ego or thinking man is called the logos, or the son of soul and spirit "manas is the adopted son of king* and queen (esoteric equivalents for atma and buddhi, says an occult work. he is the "man-god" of plato, who crucifies himself in space (or the duration of the life cycle) for the redemption of matter. this he does by incarnating over and over again, thus leading mankind onward to perfection, and making thereby room for low

arabrahman, though modern cabalists have succeeded by mere dint of sophistry and paradoxes in making a "supreme god" of it, and nothing higher. but with the early chaldean cabalists ain-soph was "without form or being" with "no likeness with anything else" that ain-soph has never been considered as the "creator" is proved conclusively by the fact that such an orthodox jew as philo calls "creator" the logos, who stands next the "limitless one" and is "the second god "the second god is in its (ain-soph's) wisdom" says philo in qu st et solut. deity is no-thing; it is nameless, and therefore called ain-soph-the word ain meaning nothing. alchemy (arabic ul-khemi) the chemistry of nature. ul-khemi or al-kimia, however, is really an arabianized word, taken from the greek 'chemeia' from 'chumos "

pelg nger, or the "astral body" of man or animal. it is the eidolon of the greeks, the vital and prototypal body, the reflection of the man of flesh. it is born before man and dies or fades out with the disappearance of the last atom of the body. logos (gr) the manifested deity with every nation and people; the outward expression or the effect of the cause which is ever concealed. thus, speech is the logos of thought; hence, in its metaphysical sense, it is aptly translated by the terms verbum, and the word. long face a cabalistic term, areekh anpeen in hebrew; or "long face" in greek, macroprosopus, as contrasted with "short face" or zeir anpeen, the microprosopus. one relates to deity, the other to man, the "little image of the great form" longinus, dionysius cassius a famous critic and

verses from the vedic works, used as incantations and charms. by mantras are meant all those portions of the vedas which are distinct from the br hmanas, or their interpretation. manu (sans) the great indian legislator. the name comes from the sanskrit root man, to think, man really standing only for svayambhuva, the first of the manus, who started from svayambhu, the self-existent, who is hence the logos and the progenitor of mankind. manu is the first legislator-almost a divine being. manvantara (sans) a period of manifestation, as opposed to pralaya (dissolution or rest; the term is applied to various cycles, especially to a day of brahm -4,320,000,000 solar years-and to the reign of one manu-308,448,000. lit, manvantara-"between manus" page 160 the key to theosophy- hp blavatsky.txt m

ISIS UNVEILED

w "plato considered the divine nature under the three-fold modification of the firtt cause, the reason or logos, and the soul or spirit of the universe. the three archical or original principles" says gibbon "were represented in the platonic system as three gods, united with each other by a mysterious and ineffable genera- tion" blending this transcendental idea with the more hypostatic figure of the logos of philo- whose doctrine was that of the oldest kabala, and who viewed hk king messiah, as the metatron, or 'the angel of the lord' the legaiia descended in flesh, but not the ancuni of days himself* the christians clothed jesus, the son of mary, with this mythical representation of the mediator for the fallen race of adam. under this unexpected garb his personality was all but lost. in

and earth were the first works of god. he only said that god created heavea and earth through the prindpu, who is his son. it is not the time he points to, but to the immediate author of the creatichi" angels, according to augustine, were created b^ore the firmament, and according to the esoteric interpretation, the heaven and earth were cre- ated after that, evolving from the second principle or the logos the creative deity "the word priticipe" says beausobre* quoting augus- tine "does not mean that the heaven and earth were created before anything else, for, to begin with, the angeu were created before that; but that god did everything through his wisdom, which u his verlmm, and which the christian bme named the beginning" thus adopting the exo- teric meaning of the word abandoned to the

re created before that; but that god did everything through his wisdom, which u his verlmm, and which the christian bme named the beginning" thus adopting the exo- teric meaning of the word abandoned to the multitudes "hie kabala the oriental as well as the jewish shows that a number of emanatione (the jewish sephiroth) issued from the firat principle, the chi^ c^ which was wiedom. this wisdom is the logos of philo, and michael, the chi^ of the gnostic eons; it is the ormazd of the persians; minerva, goddess of wisdom, of the greeks, who emanated from the head of jupiter; and the second person of the christian trinity. the eariy fathers of the church had not much call to exert their imagination; they found a ready-made doctrine that had existed in every theogoay for thousands of years befo

de jeaus "a luiie lower than the angel" barewt, ii, 9) sjs.a a, little hiiiher\iiaji moaea "for this man was counted worthy of more ^ory than moses" hd>reui, iii, 3. of what or how many forgeries, interpolated later in the acts, the fathers are guilty, we know not; but that paul never considered christ more than a man "full of the spirit of god" is but too evident "in the arche was the logot, and the logos was adnate to the theos" wisdom, the first emanation of ain-soph; the protogonos, the hy- postasis; the adam kadmoq of the kabalist; the brahm& of the hindfl; the logos of plato; and the "beginning" of st. john are all the rasit, n'^vkh, of the book of genesis. if rightly interpreted it overturns, as we have remarked, the whole elaborate system of christian theology, for it proves that b

ad been begun; from that moment the egyptian doctrine of the emanation of the creative god out of emepht? began to be tortured in a thousand ways, until the councils had agreed upon the adoption of it as it now stands the disfigured ternary of the kabalistic solomon and philo! but as ha origin was yet too evident, the word was no longer called the 'heavenly man' the primal adam kadmon, but became the logos christ and was made as old as the 'ancient of the ancient' his father. the concealed wisdom became identical with its emanation, the divine thouqht, and had to be regarded as co-equal and co- etemal with its first manifestation. if we now stop to consider another of the fundamental dogmas of christianity, the doctrine of atonement, we may trace it as easily back to heathendom. this comer

ian exorcist, and the theurgy of lambhchus was adopted word for word "distinct as were the platonists and pauline christians of the earher centuries" writes professor a. wilder "many of the more distinguished teachers of the new faith were deeply tinctured with the philosoi^iical leaven. synesius, the bishop of cyrene, was the disciple of hypatia. st. anthony reiterated the theurgy of lambliehiu. the logos, or word of the gospel digitizecoy google pagan origin op cathouc ritual 85 aecording to john, was a gnostic personificatioa. clement of alexandria. origen, and others of the fathers drank deeply from the fountains of philosophy. the ascetic idea which carried away the church was like that whidi was practised by flotinus. all through the middle ages there rose up men who accepted the int

e grealeat uthoritiea, were not in his days in exiitence. see supuvaiitnd rdigion, part n, ch. vi 'banlidea' digitizecoy google us i^s dnteiued a fact which makes us suppose that tiiey contained more truthful matter than the school of irenaeus was prepared to deny. he as- serted that the unknown, etemal, and uncreated father having first brought forth nou, or mind, the latter emanated from itself the logos. the logos (the 'word* of john) emanated in its turn phrojunt, or the intelligences (divine-human spirits. from i^ironesis sprang sojaia, or feminine wisdom, and dynamim strength* these were the personified attributes of the mysterious godhead, the gnostic quinternion, typifying the five spiritual, but intelligible substances, personal virtues or beings externa] to the unknown godhead, l

ad and sleep- ing during winter, and so were allegorically said to be kept in the under- world (hades. they are typified by the three days passed in hell before their resurrection by hercules, christos and others. this derivation, or rather h^ety, as it is called in christianity, is simply the br&hmanic doctrine in all its archaic purity. vishnu, the second personage of the hindq trinity, is also the logos, for he is made subsequently to incarnate himself in krishna. and lakhmi (or lakskmi) who, as in the case of osiris and isis, of ain-soph and sephira, and of bythos and ennoia, is wife, sister, and daughter of vishnu, through this endless >rrelation of male and female creative powers in the abstruse metaphysics of the ancient philosophies is sophia- achamoth. krish- na is the mediator pr

the begimung of all things. but they say there is not one christ (god, but one above, and the other below. and this last formerly diodt in many; but ike jena, they at one time say is from, god, at another they call him a sphut* this spirit is the christos, the measenger of life, who is sometimes called the angel gobrid (in hebrew, the mighty one of god, and who took with the gnostics the place of the logos, while the holy spirit was considered life^ with the sect of the naza- reoes, though, their 'spiritus' or holy ghost, had less honor. while nearly eveiy gnostic sect considered it a female power, whether they called it binah, ru'^3, or sophia, the divine intellect; with the nasa- rene sect it was the female spiritus, the astral light, the genetrix of all things of mtdler, the chaos in it

o monotheism. the author seems as bitter against polytheism as against the claim to the divinity of christ" he 446. theodiket: baertl. fab. u, vii. 447. bomiliai, ii, xii; iii, ivii-lii; x, lis; xvi, xv, tq. a. schlieawiid: die(^ema^ hnm, pp. 130, 134, iq. 144, m. svpenatttral rtiigioit, pwt m (flth edition. digitizecoy google the source of christ's insfiration 195 seems to be utterly ignorant of the logos, and his speculation is confined to sophia, the gnosuc wisdom. there is no trace in it of a hypostatic trinity, but the same overshadowing of the gnostic wisdom (christos and sophia) is attributed in the case of jesus as it is in those of adam, enoch, noah, abraham, isaac, jacob and moses* these personages are all placed on one level, and called 'true prophets* and the seven pillars of t

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

r do they spin* now, in regard to this part of the text, what does the judicious speculator think of the following rosicrucian gloss, or explanation? lilia non laborant (like bees; neque nent, neither do they spin (like spiders. now of the lisses, as we shall elect to call them. they toil not like bees (scarab i; neither do they spin like spiders (arachnid. to be wise is to be enlightened. lux is the logos by whom all things were made; and the logos is rasit r.s.t: r.s.t= 6oo; and lux makes lucis; then lx, x= 666. again, l= 50, w v= 6, c s= 300, y i= 10, c s= 300= 666. the fleur-de-lis is the lotus (water-rose, the flower* the full quotation is the following: consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet i say unto you, that even solomon (her

th the irish mss, significantly adds colonel vallancey, he would have found that the druidical oracular stone called loghan, which yet retains its name in cornwall, is the irish logh-oun, or stone into which the druids pretended that the logh, or divine essence, descended when they consulted it as an oracle. logh in the gnostic abraxas. 47 celtic is the same as logos in the greek; both terms mean the logos( word) or the holy ghost. sanchoniathon, the phoenician, says that ouranus contrived, in boetulia, stones that moved as having life. stukeley s abury, p. 97, may be here referred to for further proofs of the mystic origin of these stones, and also the celtic druids of godfrey higgins, in contradiction to those who would infer that these poised stones simply mark burial-places, or foolish

(or measures or spaces numbered as ten. the whole word means, and the entire object bearing this name means, the original ten measures or parts of the fiery ecliptic or solar wheel, or the ten original signs of the zodiac. therefore the pyramids are commemorative altars raised to the divinity fire. the ophites are said to have maintained that the serpent of genesis was the logoj, and the saviour. the logos was divine wisdom, and was the bhudda, or buddha, of india. the brazen serpent was called logoj, or the word, by the chaldee paraphrast (basnage, lib. iv. ch. xxv) it is very certain that, in ancient times, the serpent was an object of adoration in almost all nations. the serpentworshippers seem to have placed at the head, or nearly at the head, of all things (maia, and most intimately c

n all the memnonian or egyptian heads; and in the asp (or fleur-de-lis, more or less veiled or altered, displayed as the chief symbol upon the universal sphynxes. the serpent, in one view, was the emblem of the evil principle, or destroyer. but, as we have seen before, the destroyer was the creator. hence he had the name, among his numerous appellations, of ofis; in hebrew, bwa, ob; and as he was the logos, or linga, he was also oy, and in hebrew armm. query, hence sufar, a seraph or serpent? see jones's lexicon (in voce, and sofoj, wise. the suf and sof are both the same root. the famous brazen serpent, called nehustan, set up by moses in the wilderness, is termed in the targum a saviour. it was probably a serpentine crucifix, as it serpent-worship. 201 is called a cross by justin martyr

anser, prudence (g) nonage (h) asp, sovereignty (i) hawk, sagacity. the lotus-headed sceptre means religious authority. a snake-headed rod or staff signifies military dominion. a snaky rod or sceptre is the lituus, or augur s divining-rod, when it is curved at the lower as well as the upper end. it is said that this was the sceptre of romulus. fig. 251. we give in another place the procession of the logos, or word, according to the gnostics. fig. 252: the good shepherd bearing upon his shoulders the lost lamb, as he seems to the uninitiated eye: but on close inspection he becomes the double-headed anubis; having one head human, the other a jackal s, whilst his girdle assumes the form of a serpent, rearing aloft its crested head. in his hand is a long hooked staff. it was perhaps the signe

f g h i j k l sun rises. east. holy of holies. crown of glory. crown of thorns. apse or apsis. astro-theosopic chart. 307 astro-theosophic chart (no. 2) eastern or greek rite. mysterium (east (north (south (west) 1 2 3 4 5 6 7 8 9 10 11 12. head. neck. shoulders breast. chest. back. venter. thighs. knees. legs. ankles. feet. robertus de fluctibus (robert flood, or fludd, rosicrucian. processionof the logos, or word, according to the gnostics. concludimus itaque, cum trismegisto, mudum esse dei imaginem, homino vero mundo, et quod per consequens propter suam cum modo similitudinem, homo haud improprie mundus minor seu microcosmos dicendus, et in omnibus more mundi majoris seu macrocosmi sit consideramus. tertius parvus micr cosmoj. ipse in tres distinguiter c los (questiohic pr sertun de in

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

occupation of this planet of ours. 178. underneath the chain-work a beautifully executed system of fine network will be seen, and this was employed by the priests of old to elucidate yet another side of the marvellous mystery of evolution. when the holy spirit has brooded over the face of the waters of space, and has impregnated and vivified primordial matter, the activity of the second aspect of the logos begins, and innumerable streams of his divine life pour down into the field prepared for them. in a thousand ways they interlace and combine, and so produce the bewildering multiplicity of the life which we see around us. from their interaction result the manifold fruits of evolution which we see exemplified in our pillars by the rows of pomegranates which depend from the fringe of the n

mbolize the hosts of the dhyan chohans, including perhaps the planetary logoi. the four chains of lilies flowing down from that crown bore to the egyptians a signification connected with the tetraktys, or perhaps with a reflection or expression of that mystery, while the triple band of lilies round the lower edge of the chapiter was taken as signifying the action in matter of the three aspects of the logos- the buds denoting the action of the holy spirit, the arm of the lord outstretched in activity, and always pushing upward and onward within the spirit of man, while the middle row was taken as showing the strength of the father ever shining forth as the sun in his glory far beyond the clouds and mists of earth, and the lowest row betokened the action of the second aspect, god the son, be

he assistance of the other brn. assembled, should bring the lodge down here as closely as possible into harmony and accurate relation with the ideal lodge. it means that as t.g.a.o.t.u. has laid his plans up above, so should we down here make ours as nearly as may be in harmony with his and in imitation of them. to put it in other terms, the t c b c was intended to mean the plan in the thought of the logos, which the greeks called the gintelligible world h. they said that all things came down out of that into the world which we know, that everything is planned out beforehand, and that the world existed in the divine thought before it materialized. in the lodges of two centuries ago, the t c b c was drawn afresh on the floor with chalk for each meeting, instead of being printed; and it was

owledge that he should be able to draw it quickly and quite perfectly without having to look at a copy. 275. in the diagram of the t c b c we see the altar, and on it the v.s.l. from that a ladder goes up to the seven-pointed star, which represents the monad in man, in whom the seven types of life or consciousness are all to be perfect to the limits of human possibility. that star represents also the logos, the supreme consciousness of our solar system, god fs consciousness, which is already perfected in a degree altogether beyond human comprehension. 276. the ladder has many steps, which indicate the virtues by means of which we may ascend to the perfection symbolized by the star. in egypt those steps were taken to express the initiations leading upwards; but of course these are only two

of the symbol is that the cup is the causal body of man, and the wine is the life from god that flashes into it in the third outpouring from the first logos, at the moment of individualization, which makes the animal into a human being, not perfected yet, of course, but capable of perfection. 290. so the three symbols represent the respective gifts of the divine life, or three great emanations of the logos. in egyptian times the greek term logos did not yet exist, and they spoke of osiris and horus, but the teaching was the same, for there is only one fundamental truth about these things. the t c b c thus shows that the man who intelligently comprehends the scheme of the evolution of life in the world can deliberately co-operate with the divine plan, until he becomes perfectly evolved as m

he sacred volume is here being used as a symbol, the i.p.m, solemnly recites the ancient formula quoted by st john the evangelist at the beginning of his gospel: gin the beginning was the word, and the word was with god, and the word was god. h we all know that the greek translated in this text as gword h is in the original glogos h; and so the opening of the v.s.l. typifies the mani-festation of the logos at the beginning of a solar system, while the c c s and the s c show further that he manifests himself as spirit and matter; for there is nothing which is not god. to indicate that the second person or aspect of the logos is about to descend into his universe, the column of the w.s.w. is now erected, and that of the w.j.w. is laid down. the brooding of the holy spirit over the waters of

rt h, thus showing that the inner preparation is regarded as of even greater importance than the outer. he has then to describe the physical-plane preparation and to explain that he was initiated in the body of a lodge just, perfect, and regular(*see p. 88) 562. then comes the quaintly expressed idea that the sun is always at its meridian with respect to freemasonry, which may be interpreted that the logos is always pouring forth his full power through each masonic lodge, wherever it may be situated. there seems to have been a stage in masonic history in which it was the custom to divide the lodge into three, or to hold it in three rooms, the outermost being that of the e.a.s, with the w.j.w. in the chair, while in the second room the w.s.w. presided over the f.c.s, and it was only in the

nd member of the trinity, and the buddhic principle in man. 591. the prayer which is offered just before the lodge is declared open is that the craftsmen may be enlightened in the paths of virtue and of science, and the lodge is declared to be opened on the s c for the instruction and improvement of f.c.f.s. 592. it is of deep significance that in the invocation of this degree the r.w.m. uses for the logos the title of the grand geometrician. long ago plato said that god geometrizes, and a study of crystallography will show vividly how true that is with regard to the building up of beautiful mineral forms. in the higher kingdoms also the student finds the same wonderful evidence of order and regularity. indeed, the more deeply we study the processes of nature the greater in every direction

hiram was not a personal name at all, but a title of the kings of tyre, just as pharaoh was of those of egypt. 696. from another source comes the somewhat fantastic suggestion that solomon also was not a personal name, but is capable of the subdivision sol-om-on; sol meaning the sun, om being the sacred word of the hindus (a substituted word, because the real word is a name of power, the name of the logos, to pronounce which would shake the world and destroy the speaker) and on, from the greek to on, the absolute existence. this interpretation may be fanciful; but it seems true that the king fs compatriots called him solomon, pronouncing his name as an amphibrach, not as a dactyl, as we do. 697. the name of hiram abiff is somewhat altered in higher degrees, and even in the bible it someti

flow through him mightily and sweetly for the helping of the world. if he neglects the power, it will remain dormant and the links unused- and those behind will turn their glance away from him to others more responsive. the influence of the 33 is a veritable ocean of bliss and splendour, strength and sweetness, for it is the power of the king himself, the lord who reigns on earth as viceregent of the logos from eternity unto eternity. 805. how to use the powers 806. it must of course be understood in all cases that, though the conferring of the higher degrees puts certain definite powers in the hands of the recipient, it does not instantly endow him with the knowledge of how he is to employ them; he must grow into that by long and careful practice, and full comprehension of them is the fir

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

accordance with the real facts of the spiritual world. even in the egyptian inscriptions which have been deciphered there are clear indications of a resurrection. the main outline of the true legend was the death of osiris at the hands of set; the division of his body into twice seven parts, representing the coming forth of the seven rays, or types of manifestation, consequent upon the descent of the logos into matter; the search of isis and the finding of the various portions of the body; their reunion and the final raising of osiris by the third of three successive attempts to triumphant immortality and eternal resurrection. 150. it was at this stage also that the function of osiris as the judge of the dead was studied; and the vignette in the papyrus of ani of the judgment of osiris and

e may be expressed on earth in human life, as it is in the heavens. 156. the researches of the initiate in the mysteries of osiris were still further extended to include man s true home, that higher section of the mental or heaven-world in which the ego functions in his causal body; and at the same time the great ceremony of raising was explained in many layers of interpretation as the descent of the logos into matter, his mystic death and burial, and his rising again to a kingdom without end; and also as the personal descent of the soul into bodies, his resurrection from the death-in-life of the lower worlds of form, and his reincarnation upon earth once more. 157. the s s of the mysteries of osiris were much the same as we have to-day, though the s of g and d was that used in scottish an

f others, it will flow through him mightily and sweetly for the helping of the world. if he neglects the power, it will remain dormant and the links unused- and those behind will turn their glance away from him to others more worthy. the power of the 33 is a veritable ocean of glory and strength and sweetness, for it is the power of the king himself, the lord who reigns on earth as vice-regent of the logos from eternity unto eternity. 186. the stages of the occult path 187. behind the whole splendid scheme of the egyptian mysteries the lodge of the great white brotherhood in that country ever stood in silence and secrecy, guarding them and using them as a channel of the hidden light- its very existence being unknown to all who remained outside the inner circles. the brotherhood selected fo

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

e other cities of greece. 329. hera was a real personage likewise, but very different from pallas athene. she was one of the many incarnations or forms of the feminine aspect of the first ray, and was thought of as the queen of heaven; she corresponds most closely to the indian goddess parvati, the shakti or power of shiva, imaged as his consort, as hera was the consort of zeus. 330. dionysus was the logos himself, just as osiris had been in egypt, though in a somewhat different aspect; and the legend of his death and resurrection corresponded closely with that of osiris, and was taught with the same signification in the mysteries of greece. phoebus apollo, the god of the sun and of music, whose symbol was the lyre, seems originally to have been orpheus; so that in venerating him the greek

for themselves, and not as a guide to something higher. the old philosophers pondered upon them because they led to the understanding of the true science of life. 382. another toy with which bacchus played was a top, the symbol of the whirling atom pictured in occult chemistry. yet another was a ball which represented the earth, that particular part of the planetary chain to which the thought of the logos is specially directed at the moment. also he played with a mirror. the mirror has always been a symbol of the astral light, in which the archetypal ideas are reflected and then materialized. thus each of those toys indicates an essential part in the evolution of a solar system. 383. the hidden mysteries 384. the two divisions of the lesser and greater mysteries above-mentioned were gener

adoration, the flood, and the ark; the representation in art of the fiery chariot, the drawing of water from the rock; the use of bell and candle, holy water and the communion; the sanctification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed upon abstinence and self-control; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe- these are some of the resemblances at their root lay a common eastern origin rather than any borrowing(*ency. brit (11th edn, art. mithras)

en are widened with the process of the suns(*locksley hall, by lord tennyson) 456. but if we wish to understand anything of this wondrous scheme we must begin by trying to grasp its general principles. first, it is no mere haphazard growth; it is being definitely directed from behind by a body of perfected men which we call the great white brotherhood- a body which exists to carry out the will of the logos of the solar system. it works through machinery so vast and complicated that from the physical plane we can never see more than a tiny corner of its operation, and so we constantly misconceive and underrate it. 457. secondly, its method of working is cyclical. the soul of man grows by occupying a succession of bodies, each of which is born, grows slowly to maturity, lives its life, learn

ement says: he who has been purified in baptism and then initiated into the little mysteries (has acquired, that is to say, the habits of self-control and reflection, becomes ripe for the greater mysteries, for epopteia or gnosis, the scientific knowledge of god(*quoted in some glimpses of occultism, ch. ii) the same writer also said: it is not lawful to reveal to profane persons the mysteries of the logos. 464. origen, the most brilliant and learned of all the ecclesiastical fathers, also asserts the existence of the secret teaching of the church, and speaks plainly of the difference between the ignorant faith of the undeveloped multitude, and the higher and reasonable faith which is founded upon definite knowledge. he draws a distinction between the popular irrational faith which leads t

LIBER ALEPH

? f liber aleph vel cxi 68 bo de magis ordinis a. a. quibus caro fit verbum (of the magi of the order a.a, by whom the word is made flesh) ow, o my son, the incarnation of a poet is particular and not universal; he sayeth indeed true things but not the things of all-truth. and that these may be said it is necessary that one take human flesh, and become a magus in our holy order. he then is called the logos, or logos aionos, that is to say, the word of the on or age, because he is verily that word. and thus may be be known, because he hath it given unto him to prepare the quintessence of the will of god, that is, of man, in its fullness and wholeness, comprehending all planes, so that his law is simple, and radical, penetrating all space from its single light. for though his words be many

word was la allh, that is to say (there is) no god, and la al is that mystery of mysteries which thine own eye pierced in thine initiation. and of that truth have the illusion and falsehood enslaved the souls of men, as is written in the book of the magus. b the book of wisdom or folly 75 bf de se ipso, twi megalwi qhriwnoi, toi logwi 'aionoj cuius verbum est qelhma (of himself, the great beast, the logos of the on, whose word is thelema) my son! me seemeth in certain hours that i am myself fallen on a time even more fearful and fatal than did mohammed, peace be upon him! but i read clearly the word of the aeon, that is abrahadabra, wherein is the whole mystery of the great work, as thou knowest. and i have the book of the law, that was given unto me by him thou wottest of; and it is the

ph vel cxi 84 g# de clave kabbalistica huius artis (of the qabalistic key of this art) ow then to thee who art long since master of high magick, it will be easy to shew how the mass of the holy ghost, sung even in ignorance, may work many a wonder by virtue of the force generated being compelled to manifest on other than its own plane. here then is a theory of the mystery of the on, that i, being the logos appointed thereunto, did create an image of my little universe in the mind of the woman of scarlet; that is, i manifested my whole magical self in her mind. thus then in her, as in a mirror, have i been able to interpret myself to myself. thou also in thine own way hast the power to create such an image; but be thou sure and alert, testing constantly the persons in that image by the holy

LIBER LVII

its most material aspect. 72. dsj, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially y+ hy+ why+ hwhy= 72.43 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel .the priestess of the silver star. is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.44 also sawya, the messenger.45 see part ii. 80. the number of p, the .lightning-struck tower. of the tarot. 8= intellect, mercury; its most materi

LIBER SAMEKH

cious communion. for his angel is an intelligible image of his own true will, to do which is the whole of the law of his being. also the angel appeareth in tiphareth, which is the heart of the ruach, and thus the centre of gravity of the mind. it is also directly inspired from kether, the ultimate self, through the path of gthe high priestess, h or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of liber samekh svb figvra dccc 36 his name, he approaches the solution of the ultimate problem, what he himself truly is. unto this final attainment the adept may trust his angel to lead him: for the tiphareth-consciousness alone is connected by paths with the various parts of

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

nd adoration, the flood, and the ark; the representation in art of the fiery chariot, the drawing of water from the rock; the use of bell and candle, holy water and the communion; the sanctification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed on abstinence and selfcontrol; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe-[these] are some of the resemblances which, whether real or only apparent, enabled mithraism to prolong its resistance to christianity" the

ody of a human being and the head of a rooster, and with each of his legs ending in a serpent. c. w. king, in his gnostics and their remains, gives the following concise description of the gnostic philosophy of basilides, quoting from the writings of the early christian bishop and martyr, st. iren us "he asserted that god, the uncreated, eternal father, had first brought forth nous, or mind; this the logos, word; this again phronesis, intelligence; from phronesis sprung sophia, wisdom, and dynamis, strength" in describing abraxas, c. w. king says "bellermann considers the composite image, inscribed with the actual name abraxas, to be a gnostic pantheos, representing the supreme being, with the five emanations marked out by appropriate symbols. from the human body, the usual form assigned t

gold. in the rare treatise the secret symbols of the rosicrucians, franz hartmann defines the sun alchemically as "the symbol of wisdom. the centre of power or heart of things. the sun is a centre of energy and a storehouse of power. each living being contains within itself a centre of life, which may grow to be a sun. in the heart of the regenerated, the divine power, stimulated by the light of the logos, grows into a sun which illuminates his mind" in a note, the same author amplifies his description by adding "the terrestrial sun is the image or reflection of the invisible celestial sun; the former is in the realm of spirit what the latter is in the realm of matter; but the latter receives its power from the former" in the majority of cases, the religions of antiquity agree that the ma

es is according to the following order (1) macroprosophus, or the great face, is the term applied to kether as the first and most exalted of the sephiroth and includes the nine potencies or sephiroth issuing from kether (2) abba, the great father, is the term generally applied to chochmah--universal wisdom--the first emanation of kether, but, according to ibn gebirol, chochmah represents the son, the logos or the word born from the union of kether and binah (3) aima, the great mother, is the name by which binah, or the third sephira, is generally known. this is the holy ghost, from whose body the generations issue forth. being the third person of the creative triad, it corresponds to jehovah, the demiurgus (4) microprosophus, or the lesser face, is composed of the six sephiroth--chesed, ge

according to the law of life the spirit of god dwells in the holy place thereof. the soular temple is the true everlasting house, and he who can raise click to enlarge the mystery of the microcosm. redrawn from cesariano's edition of vitruvius. herein is depicted the mysterious word of plato which was crucified in space before the foundation of the world. the anonymous author of the canon writes "the logos or soul of the world, according to plato, the greek hermes, and the christ, according to the christian gnostics, are all one and the same as the hebrew adam kadmon, who is the second person of the cabalistic triad. the cyllenian hermes, described by hippolytus, so exactly resembles the lesser man found in cesariano's edition of vitruvius, that they may be justifiably considered to be ide

ound the statue of ceres in the greater eleusinian rite and also the persian genii, or gods of the hours of the day, who, casting away their crowns, glorify the holy one. as symbolic of the divisions of time, the elders adore the timeless and enduring spirit in the midst of them. p. 186 relationship of the various parts of the alpha and omega to the seven sacred planets of the ancients. to quote "the logos-figure described is a composite picture of the seven sacred planets: he has the snowy-white hair of kronos('father time, the blazing eyes of 'wide-seeing' zeus, the sword of arcs, the shining face of helios, and the chiton and girdle of aphrodite; his feet are of mercury, the metal sacred to hermes, and his voice is like the murmur of the ocean's waves (the 'many waters, alluding to sele

age of his own infernal, or inferior, nature. the addition of the three ciphers to the original sacred number 1.44 indicates the elevation of the mystery to the third sphere. when the seventh seal was broken there was silence for the space of half an hour. then came forth seven angels and to each was given a trumpet. when the seven angels sounded their trumpets--intoned the seven-lettered name of the logos--great catastrophes ensued. a star, which was called wormwood, fell from heaven, thereby signifying that the secret doctrine of the ancients had been given to men who had profaned it and caused the wisdom of god to become a destructive agency. and another star- symbolizing the false light of human reason as distinguished from the divine reason of the initiate--fell from heaven and to it

MEANING OF MASONRY

d triangles of lights surrounding the central altar in that supreme degree imply the union of perceptive faculty with the object of their contemplati on; the blending of the human and the divine consciousness. what then do the three greater lights emblematize, and what does their intimate conjunction connote (1) the written word is the emblem and external expression of the unwritten eternal word, the logos or substantial wisdom of deity out of which every living soul has emanated and which, therefore, is the ground or base of human life" in the beginning was the word and the word was with god and the word was god; without him was not anything made that was made; in him was life and the life was the light of men; and the light shineth in darkness and the darkness comprehendeth it not" in an

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

pharmaceutical, and military budgets and researches are convened with thisobjective in mind. todays silicon revolution is the culmination of operations setinto motion in the fifteenth and sixteenth centuries. it has been long awaited. its front-men are made fabulously wealthy (though they personally own little of their own com-panies, and all doors are open to them. no one questions why they use the logos thatthey do (apple macintosh, sun, nec, gateway, etc. few question the connection ofthese frontmen to powerful european financiers or question why they receive presti-gious honors from royals. the word pentium is a perfect example of what we are saying. like most corporate logosand words, it does not mean anything in english. this is because it is designed to work as anicon, a hierogram

MORALS AND DOGMA

meis] are spirits distinct from god, the "ideas" of plato personified. he is without beginning, and lives in the prototype of time [a, aion. his image is the word [greek, a form more brilliant than fire; that not being the _pure_ light. this logos dwells in god; for the supreme being makes to himself within his intelligence the types or ideas of everything that is to become reality in this world. the logos is the vehicle by which god acts on the universe, and may be compared to the speech of man. the logos being the world of ideas [greek??s??t, by means whereof god has created visible things, he is the most ancient god, in comparison with the world, which is the youngest production. the logos _chief of intelligence, of which he is the general representative, is named _archangel, type_ and

inferior spirits who fill the air as ministers of god. the body, taken from the earth, and the irrational principle that animates it concurrently with the rational principle, are hated by god, while the rational soul which he has given it, is, as it were, captive in this prison, this coffin, that encompasses it. the present condition of man is not his primitive condition, when he was the image of the logos. he has fallen from his first estate. but he may raise himself again, by following the directions of wisdom [greek: s?f?a] and of the angels which god has commissioned to aid him in freeing himself from the bonds of the body, and combating evil, the existence whereof god has permitted _to furnish him the means of exercising his liberty. the souls that are purified, not by the law but by

beginning, or first principle[[greek, one, two, or more principles, existences or intellectual beings were imagined, to some one or more of whom [without any immediate creative act on the part of the great immovable, silent deity, the immediate creation of the material and mental universe was due. we have already spoken of many of the speculations on this point. to some, the world was created by the logos or word, first manifestation of, or emanation from, the deity. to others, the beginning of creation was by the emanation of a ray of light, creating the principle of _light_ and _life. the primitive thought, creating the inferior deities, a succession of intelligences, the iynges of zoroaster, his _amshaspands _izeds, and _ferouers, the _ideas_ of plato, the _aions_ of the gnostics, the

he proper sense sons of god, having by means of contemplation raised themselves to the highest being, or attained to a knowledge of him, in his immediate self-manifestation, and those who know god only in his mediate revelation through his operation--such as he declares himself in creation--in the revelation still veiled in the letter of scripture--those, in short, who attach themselves simply to the logos, and consider this to be the supreme god; who are the sons of the logos, rather than of the true being "god" says pythagoras "is neither the object of sense, nor subject to passion, but invisible, only intelligible, and supremely intelligent in his body he is like the _light, and in his soul he resembles truth. he is the universal _spirit_ that pervades and diffuseth itself over all natu

ence, which is the perfect dominion of the infinite will. the last nine sephiroth are included in, at the same time that they have flowed forth from, the first of all, kether, or the crown. each also, in succession flowed from, and yet still remains included in, the one preceding it. the will of god _includes_ his wisdom, and his wisdom _is_ his will specially developed and acting. this wisdom is the logos that creates, mistaken and personified by simon magus and the succeeding gnostics. by means of its utterance, the letter yod, it creates the worlds, first in the divine intellect as an idea, which invested with form became the fabricated world, the universe of material reality. yod and he, two letters of the ineffable name of the manifested deity, represent the male and the female, the a

ated and intelligent being, what intelligence and the soul of life are to the individuality of man. the doctrine of the unity of god, in this sense, was taught by orpheus. of this his hymn or palinode is a proof; fragments of which are quoted by many of the fathers, as justin, tatian, clemens of alexandria, cyril, and theodoret, and the whole by eusebius, quoting from aristobulus. the doctrine of the logos (word) or the noos (intellect, his incarnation, death, resurrection or transfiguration; of his union with matter, his division in the visible world, which he pervades, his return to the original unity, and the whole theory relative to the origin of the soul and its destiny, were taught in the mysteries, of which they were the great object. the emperor julian, explains the mysteries of at

ines. none has the right to object, if the christian mason sees foreshadowed in chrishna and sosiosch, in mithras and osiris, the divine word that, as he believes, became man, and died upon the cross to redeem a fallen race. nor can _he_ object if others see reproduced, in the word of the beloved disciple, that was in the beginning with god, and that was god, and by whom everything was made, only the logos of plato, and the word or uttered thought or first emanation of light, or the perfect reason of the great, silent, supreme, uncreated deity, believed in and adored by all. we do not undervalue the importance of any truth. we utter no word that can be deemed irreverent by any one of any faith. we do not tell the moslem that it is only important for him to believe that there is but one god

s disappear: so, if the shadows are effaced, the light is annulled, which is only visible by the graduated contrast of gloom and splendor, and universal obscurity will be produced by an immense dazzling. even the colors in the light only exist by the presence of the shadow: it is the threefold alliance of the day and night, the luminous image of the dogma, the light made shadow, as the saviour is the logos made man: and all this reposes on the same law, the primary law of creation, the single and absolute law of nature, that of the distinction and harmonious ponderation of the contrary forces in the universal equipoise. the two great columns of the temple that symbolizes the universe are necessity, or the omnipotent will of god, which nothing can disobey, and liberty, or the free-will of h

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

ous symbols of the emerald table of hermes. in the apocalypse of st. john there is reference to two witnesses or martyrs on whom prophetic tradition confers the names of elias and enoch-elias, man of faith, enthusiasm, miracle; enoch, one with him who is called hermes by the egyptians, honoured by the phoenicians as cadmus, author of the sacred alphabet and the universal key to the initiations of the logos, father of the kabalah, he who, according to sacred allegories, did not die like other men, but was translated to heaven, and will return at the end of time. much the same parable is told of st. john himself, who recovered and explained in his apocalypse the symbolism of the word of enoch. this resurrection of st. john and enoch, expected at the close of the ages of ignorance, will be th

, more potent even than the first that is to say, the pentagram, of which he provides a most minute description in his occult philosophy. if it be asked how a sign can exercise so much power over spirits, we inquire in return why the whole christian world bows down before that sign of the cross? the sign is nothing by itself, and has no force apart from the doctrine of which it is the summary and the logos. now, a sign which summarizes, in their expression, all the occult forces of nature, a sign which has ever exhibited to elementary spirits and others a power greater than their own, fills them naturally with respect and fear, enforcing their obedience by the empire of science and of will over ignorance and weakness. by the pentagram also is measured the exact proportions of the great and

e occult sciences all is real, and theories are established only on the foundations of experience. realities alone constitute the proportions of the ideal, and the magus admits nothing as certain in the domain of ideas save that which is demonstrated by realization. in other words, what is true in the cause manifests in the effect. what is not realized does not exist. the realization of speech is the logos properly so called. a thought is realized in becoming speech; it is realized also by signs, sounds and representations of signs: here is the first degree of realization. then it is imprinted on the astral light by means of the signs of writing or speech; it influences other minds by reflections upon them; it is refracted by crossing the diaphane of other men; it assumes new forms and pro

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

therefore in eternity. dupuis and volney lavished their great erudition to discover this relative identity of all symbols and arrived at the negation of every religion. we attain by the same path to an affirmation diametrically opposed; we recognize with admiration that there have never been any false religions in the civilized world; that the divine light, the splendour of the supreme reason of the logos, of that word which enlightens every man coming into the world, has been no more wanting to the children of zoroaster than to the faithful sheep of st. peter; that the permanent, the one, the universal revelation, is written in visible nature, explained in reason, and completed by the wise analogies of faith; that there is, finally, but one true religion, having one doctrine and one legi

ard or painted wood, and when young children were asked, ewhat is this egg? f they answered, eit is the earth. f those older children, the barbarians, hearing this, repeated, after the little children of the seers: ethe world is an egg. f but the book of hermes 145 they understood thereby the physical, material world, while the seers meant the geographical, ideal, image-world, created by mind and the logos. as a fact, the priests of egypt represented mind, intelligence, kneph, with an egg placed upon his lips, to express clearly that the egg was here only a form of comparison, an image, a mode of speech. choumountou, the philosopher of the ezour-veda, explains after the same manner to the fanatic biache what must be understood by the golden egg of brahma. h we must not despair altogether o

RUBY TABLET OF SET

al law and his destiny, that virtue is the highest good, and that the wise man should be free from passion, equally unperturbed by joy or grief. first introduced by zeno, a somewhat mysterious phoenician/egyptian (336-264 bce, it was later espoused by chrysippus, cicero, seneca, epictetus, and marcus aurelius of rome. stoicism too was pantheistic: the world is the embodiment of and is governed by the logos spermatikos (seminal reason. all the universe is essentially one, but matter is dynamic. the universe goes through cycles of expansion and contraction, development and dissolution "god" is this entire process, not a being apart from it. he is the "soul" of the universe, so to speak. man is a microcosm of the universe. when he dies, his soul survives death as an impersonal energy. ultimat

god, the revealed one, as immanent in his relation with the universe. in this relationship, god is "all filling, all penetrating, leaving no vacuum" philo posits god as the first cause on whom the world of sense and spirits depends. more important however is the fact that philo posits "mediary beings" between the unknowable god and the universe. the great central idea, power, and mediary means is the logos, neither god nor creature, but a second god. if the various relational means are angels, the logos is the archangel; if they are images of god, the logos is the prime image. through the logos, the intermediate potencies are imprinted upon matter and serve as the relational forces. 2. the evidence from hippolytus hippolytus can be considered a highly reliable source on the subject of gnos

italy come to grief. so perhaps he was not so anxious as some might suppose to duplicate the pythagorean experiment in greece itself. whereas pythagoras died a violent death and left none of his personal works for posterity, plato lived a full life and left a rich heritage for scholars. and initiates. of the future. that, certainly, is testimony to his wisdom. the chimaera "the secret worship of the logos in the cosmos, the divine spark in every human form" bibliography. asimov, isaac, asimov's biographical encyclopaedia of science and technology. garden city, new york: doubleday and company, 1972. barker, sir ernest, greek political theory: plato and his predecessors. london: methuen and company ltd, 1918. brlitz, charles, mysteries from forgotten worlds. garden city, new york: doubleday

ted all sins "paid back the last penny. we must sin to be saved. antiarchal gnostics honored the rebels of the bible; cain, esau, judas, the sodomites, and of course, the serpent. there is an entire school of gnostic groups, called ophites (greek for serpent, who are categorized in the group based on their reverence for the serpent. he was seen as an incarnation of the redeemer, which they called the logos, who brought divine knowledge to humankind. some of these groups are clearly of old origins, probably going back to the dionysian cults, egyptian mysteries, and oriental snake worshipping religions. a few ophite groups were also antiarchal, like the cainites and nicolations, claiming that the serpent should be revered because it defied the demiurge and was cursed. like most gnostics thou

the bottomless pit, and answer us by your mighty names of power [call of the sith lords] beelzebub ashtoreth asmodeus azazel diabolus tchort loki mammon [partake of the chalice] we drink from this chalice and therein partake of the life and death and life in death [benediction of the chamber] with this infernal rod do i spew forth the carnal nectars of writhing harlots and screaming banshees unto the logos of indulgence and the majesty of satan [invocation of the four elements] with my sword in the south do i invoke the lords of fire to bathe this grotto in the flames of hell! with my sword in the east do i call upon the lords of air to fill this vault with the lightnings of sith! with my sword in the north do i command the masterless ones of the blasted heath to trod this ground as the de

he command to look have i proffered my image to the weak and exalted your semblance through visions of unseen terror! through the power of the tempestial cycling winds of the kings of tartarus have i brought back to life my brothers who have faltered along the way. in the names of the great harlot babylon, hecate, and lilith the scarlet sorceress, have my lusts been satisfied and consummated unto the logos of indulgence! in the name of satan, archdaemon of hell, ruler of the world and price of the pit, have i brought my enemies to their knees, and made myself as a devouring demon strong in my doings. in nightly wanderings have my cloven feet pranced among the tombstones, and with twisted wraith-like creatures have i made merry to the syrinx from the void. low, my shadow moves within the su

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

nd thickening of air gave substance to life. heraclitus (c. 535 c. 475 bce) thought in much the same way as the earlier nature philosophers. he was also from ionia, though from ephesus and not from miletus. heraclitus believed in fire as the primary element. therefore, he thought that all things came from and returned to fire. even though everything was always changing, changes were structured by the logos, the logic of the universe. the human soul, according to heraclitus, was but one part of the universal fire. world religions: almanac 213 greco-roman religion and philosophy a second major school of thought revolved around the mathematician pythagoras (c. 582 c. 507 bce, who believed that the universe could be explained in terms of numbers. pythagoras was a native of the greek island of

itual understanding, from indian religions. plotinus added these eastern ideas to the writings of plato, and developed the idea of emanation. this idea held that the universe was created by a series of radiations that began in a divine source, like the ripples flowing out from a stone dropped in water. neoplatonists called this original source the one. the concept of the one led to the concept of the logos, or the divine order of things, sometimes called the divine mind. beneath this was the world soul. all three of these realities were linked together, and plotinus believed that individuals wanted to return to the divine mind and then be absorbed back into the one. sin was the result of being kept separate from the one. these concepts had a powerful influence on early christianity. the id

ther philosophers of asia minor, he claimed that everything came from fire. with such a volatile element as his core substance, heraclitus went on to argue that change was the only reality in the cosmos and that stability was mere illusion. one of his most famous sayings is we both step and do not step in the same rivers. we are and are not. although the universe was held to be in continual flux, the logos, literally meaning word or logic, served as an ordering principle. this concept influenced not only plato but also the neoplatonists. according to heraclitus, the soul was part of the cosmic fire, and only one universal soul truly existed. heraclitus s model of nature essentially underlies all modern physics and metaphysics. heraclitus has a dominant position in greco- roman philosophy d

, mysterious nature of his prose, he was often called the obscurer or the riddler. his poetic statements have more in common with the lyrical dao de jing of ancient chinese philosophy than with other early greek philosophy. many scholars have pointed out heraclitus s links with eastern religions. for example, the idea of permanent flux or change is similar to the buddhist concept of impermanence. the logos is often equated with the dao, or the way, in daoist belief. world religions: almanac 221 greco-roman religion and philosophy directly from zeus s forehead. because she was the protector and defender of athens, she is often depicted as armed. artemis, the goddess of hunting and wild places, was also a moon goddess. she was apollo s twin sister, and young men and girls held her sacred bec

SOLOMON

god, thou hast done nothing. i am not standing before thee, and thou wilt not be able to command me. for i have no work other than the destruction of children, and the making their ears to be deaf, and the working of evil to their eyes, and the binding their mouths with a bond, and the ruin of their minds, and paining of their bodies [1. the sophia, identified by philo and the early fathers with the logos, is supposed to have entered into and taken possession of solomon as it afterwards did with jesus. 2. stamatihu, an unknown verb. 3. xalep n] 59. when i solomon heard this, i marvelled at her appearance, for i beheld all her body to be in darkness. but her glance was altogether bright and greeny, and her hair was tossed wildly like a dragon's; and the whole of her limbs were invisible. a

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

d flame up over things and bring them into connectedness. here we come upon one of heraclitus great insights. it is from such a viewpoint that he develops his answer to the question of individual identity. for the human being is composed of the warring elements, into which the divinity is poured out. in that divided state human beings find themselves. in addition, they become aware of the spirit, the logos, which stems from the eternal. for such people, however, the spirit comes to birth out the mysteries and pre-socratic philosophy 29 of the clash of the elements. indeed it is the spirit that brings the elements into equilibrium. thus, in human beings nature transcends herself: all things are one, and it is the same power that made conflict and opposition that now, in its wisdom, reconcil

d it is the same power that made conflict and opposition that now, in its wisdom, reconciles them once again. humanity lives in an eternal duality, in the contradiction between the flux of time and eternity. through the eternal logos human beings attain to individual existence, and must henceforward fashion their higher being. they live in a state of dependence, but also independence. they behold the logos, but they can only participate in it according to the proportion of the mixture that the eternal logos brought about in their case. hence human beings derive their unique calling: to fashion the eternal out of the temporal. it is the spirit, the logos, that works in human beings. but it does so in a special way: out of the temporal. the uniqueness of the human soul consists in this: a te

ad as philosophy. the road taken by the ancient company of ascetics, who turned away from the entangling fascination of pleasure and devoted themselves to a noble and earnest cultivation of the beautiful. the law names this royal road, which we call true philosophy, the word and spirit of god.63 to travel this road is for philo equivalent to an initiation in the mysteries. on it he will encounter the logos, which is for him the son of god: 56 christianity as mystical fact i do not shrink from relating what has happened to me innumerable times. often when i wished to put my philosophical thoughts in writing in my accustomed way, and saw quite clearly what was to be set down, i found my mind barren and rigid, so that i was obliged to give up without having accomplished anything, and seemed t

d inspired me, so that i did not know where i was, who was with me, who i was, or what i was saying or writing; for then a flow of ideas was given me, a delightful clearness, keen insight, and lucid mastery of material, as if the inner eye were now able to see everything with the greatest clarity.64 anyone can see from the mode of presentation of this road that it leads to the consciousness, when the logos is vitally active within, of flowing in one current with the divine. that is clear too in the following passage: when the spirit, moved by love, takes its flight into the holy of holies, soaring joyfully on divine wings, it forgets everything else and itself. it holds to and is filled only with the power of which it is the follower platonic mysteries 57 and servant, and to this it offers

ises the daimon in the soul into full reality should take on external, actual existence. it is because this power does not work as do the forces that are inherent in and native to the life of the soul itself. evidently it is the soul-force that precedes the coming of wisdom that socrates represents with the figure of a wise woman: the mother-principle, which gives birth to wisdom, the son of god, the logos. the woman stands for the power that is active unconsciously in the soul, that brings about the raising into consciousness of the divine element in humanity. the soul, which has not yet found wisdom, is the mother of that experience of divinization. here we come to one of the central conceptions of mystery-teaching, which acknowledges the human soul as the mother of the god, leading huma

anity, but dismembered by the understanding that is bound to the senses. if on the other hand there is within the individual sufficient higher wisdom, this latter nurses and cherishes the unformed child until it is born again as a second son of god dionysus. and thus sense-derived understanding, the dismembered divine force in human beings, is reborn as the undivided wisdom that is identical with the logos. it is the son of god and a mortal mother, who is the transitory human soul aspiring unconsciously after the divine. we are still far removed from the spiritual reality that is played out in the myth if we recognize in it only psychological processes, and pictures of psychological events, at that. this spiritual reality is not something that the soul experiences as confined to itself. it

and this destiny is the destiny of human beings themselves: chained to the perishable, gnawed by the eagle, we must suffer. our ultimate goal can be reached only when we withdraw into solitude to seek our destiny. but we have a secret. it consists in this: the divine power zeus must be married to a mortal, that is, a consciousness bound to a physical human body, so as to beget a son human wisdom, the logos, who will set free the god. in this way consciousness achieves immortality. but the secret must not be betrayed until the coming of a mystes heracles who overcomes the power that threatens him constantly with death. the centaur, a creature that is half animal, half human, has to sacrifice itself to redeem him: this is human nature itself, half animal and half spirit, which must die in or

the initiates of osiris experienced a resurrection on the level of image-consciousness. in the life of christ, initiation in the great mysteries was added to the stage of buddha-initiation, not however on the plane of mythological images but as a real event. the life of the buddha demonstrated that the human being is in essence the divine logos (word; when our earthly part perishes, we return to the logos, to the light. but in jesus, the logos takes on existence as an actual man, the word becomes flesh. 98 christianity as mystical fact the ritual pattern enacted by the mystery-cults of the ancient world in the secrecy of their temple precincts was grasped by christianity in an event of world history. christ jesus appeared in his own time as an initiate but one initiated in a uniquely grea

the new man the one who is united with the eternal word. how are we to understand the grave out of which the word is born? we need only recall the expression of plato, who calls the body the grave of the soul. we may remember, too, that plato speaks of a sort of resurrection, in that the spiritual world stirs to life in the body. the spiritual reality of the soul, in plato s terms, corresponds to the logos in the gospel of john the word that for him is christ. whereas plato asserts that to become a spiritual being is to raise the divine in human beings from the grave of the body, for john this actually took place through the life of jesus. it is not surprising that he makes jesus say, i am the resurrection. all this puts it beyond doubt that the events at bethany constituted a raising from

ithin themselves the son of god. he it is who crushes the serpent s head: the great dragon was hurled down that ancient snake who is called the devil and satan and seduces all the world he was hurled down upon the earth, together with his angels. 149 the mystery-temple the christian mystery was to replace the many mysteries of the ancient world with its unique, archetypal mystery- event. in jesus the logos had become flesh, and he was to become the teacher of initiation to all humanity. his community of mystai was to be the human race. in place of the old principle of selecting individuals, there was to be the gathering together of all. hence everyone was enabled to become a mystes, insofar they were sufficiently mature to do so. the gospel is proclaimed to all, and whoever has an ear to h

THE BLACK LODGE

ly in the qliphoth but in ourselves; they make part of the forces that compose the structure of our brains. it would be extremely difficult to define here what faculties they especially stimulate or fight in us, for this depends on the plane where we try to consider their influence. let us merely assert tht they act as demons when they interfere with our initiatic progress, and act as servants of the logos when they cooperate with us in our spiritual evolution. please note that since those entities do exist as parts of ourselves, if we do not subordinate them in us to our true will they will hinder our initiatic process. if we "destroy" their manifestation within us, we will not be "purifying, but mutilating and deforming ourselves (please note that it is perfectly possible to destroy thes

rn, is expressed in lxv iii 1-20. the four elements fire, water, air and earth (or tejas, apas, vayu and prithvi) correspond magically to the four cherubic signs of the zodiac, leo, scorpio, aquarius, and taurus; to the four powers of the sphinx, to dare, to will, to know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt- read test- the candidate along the planes on which the aspirant has

THE KEY TO THE MYSTERIES

the allegorical figures of genesis. more recently, another courageous student of vast erudition, mr. vincent (de l'yonne, has published a treatise upon idolatry among both the ancients and the moderns, in which he raises the veil of universal mythology. we invite conscientious students to read these various 183 works, and we confine ourselves to the special study of the qabalah among the hebrews. the logos, or the word, being according to the initiates of that science the complete revelation, the principles of the holy qabalah ought to be found reunited in the signs themselves of which the primitive alphabet is composed. now, this is what we find in all hebrew grammars<
religious dogma of the qabalah, because he had not the science of the beautiful hypothesis, partly demonstrated and realized more from day to day by the discoveries of science: i refer to "universal analogy" deprived of this key of transcendental dogma, he could see no more of the gods than the sun, the seven planets, and the twelve signs of the zodiac; but he did not see in the sun the image of the logos of plato, in the seven planets the seven notes of the celestial gamut, and in the zodiac the quadrature of the ternary circle of all initiations. 187 the emperor julian, that "adept of the spirit" who was never understood, that initiate whose paganism was less idolatrous than the faith of certain christians, the emperor julian, we say, understood better than dupuis and volney the symboli

THE MAGICIAN S KABBALAH

f a sextillionth second after the explosion of the singularity of kether. the fundamental forces of nature were tied together in one "superforce. these forces are now defined as electromagnetism, weak force, strong force, and gravity, acting in ten possible dimensions, which neatly mirrors the kabbalistic scheme of the four elements and the ten sephiroth. in theological terms, chockmah represents the logos, the "divine word" or will. all that was potential in kether is now directed, and what was merely "location" now has "direction. logos translates as either word or thought, and hence is taken as the self-expression of god. in heraclitus, logos is the underlying balance or rationality in the manifest world of flux. the stoics took this idea as the reason of the universe, god. the "divine

t, and hence is taken as the self-expression of god. in heraclitus, logos is the underlying balance or rationality in the manifest world of flux. the stoics took this idea as the reason of the universe, god. the "divine plan" that mystics search for has its place in chockmah, the layer of the creative process wherein the lattice or "array" is formed. jewish thinkers, on the other hand, identified the logos with wisdom, and the memra, or word. john states "in the beginning was the logos, and the "wisdom of solomon" says "like a fine mist she [wisdom] rises from the power of god. she is the reflection of the everlasting light. herself unchanging, but makes all things new. she spans the world from end to end, and orders all things benignly" in the sefer hapardes, it is noted that chockmah is

ate in that it is connected directly to the divine (wise one of chockmah) rather than the normal state of being connected to malkuth (ego state of yesod. emperor the emperor has aries assigned to it in the zodiacal attributions, and this fits neatly with the burst of "red" energy of the spring equinox as a lower manifestation of the cosmic burst of creation in chockmah. the emperor is the law and the logos as is the magus, who gives the "word of the aeon. the tarot cards in the lesser arcana are related to each of the sephiroth based on the simple principle of equal numerations. thus, the aces are attributed to kether, the twos to chockmah, and so forth, down to the tens which are attributed to malkuth. the court cards are attributed to the elements, and the major arcana are attributed to

no space nought (ain soph aur) 1: point point (kether) 2: vector line (chockmah) 3: space triangle (binah) the empress is a fitting personification of binah as mother of life, and nature as the formation of living things. the tarot cards to which the letters of binah are attributed are the magician, hermit, death and the emperor. these show the action of the process of binah thus: the magician is the logos, the creative word issued from chockmah as the universal will, given direction and the light enclosed in a container (the light in the lamp of the hermit. it is then transformed or translated across the abyss (symbolised by the death card) and the energy structured into manifestation (the emperor bearing the "red ray" of creation, or aries in the zodiacal system. binah, as the top of the

standing, the synthetic, connective, holistic thinking, in the form of a matrix or lattice, rather than a straight line process, which is often more direct. the "master of the temple (the title of the grade attributed to binah) has the understanding that all events are "the dealing of god with his soul, as crowley put it, but the magus (chockmah) has the further knowledge of what that dealing is (the logos, or knowledge of the divine will. appropriate symbols of this state of understanding are the lattice, or net, indeed anything representing the concepts of linking, organisation, symmetry, and complexity. binah is also the sephirah from which maya issues, the net of manifestation that is ultimately illusion. in the psyche, this relates to the archetypes that are "hard-wired" into our brai

THE MARTINIST OPERATIVE GENERAL RITUAL

the infidels and those who follow thee shall be raised above the infidels, until the day of the judgement (iv.48. modern hinduism, in its order of ramakrishna, knows a meditation on the 'lord jesus' on the same level as those on krishna and shiva6. the buddhists can find in him one of the bodhisattvas, very likely that of avalokitecvara, ie- of mercy. the theosophists on the other hand see there the logos of our solar system, and finally, the kabbalists see there one of the names of the messiah. it is not without reason that the rationalistic, or rather atheistic magism ignores, no doubt deliberately, the all-powerful name of the repairer, as called by the martinist tradition of the eighteenth century. however, let us not forget that this current gathers in its folds, very often, what cou

THE MIDDLE PILLAR

ed as a constantly changing figure, its energies in a state of continuous fluctuation. the animus is not a persistent unvarying figure as is the anima. the typical woman finds her conscious feeling expression centered in one person of the opposite sex; she is monogamous externally. but, internally her unconscious is apparently polygamous "for the name of her animus might be 'legion' he represents the logos principle,lz the masculine reason of her unconscious nature" on the tree of life, this animus principle is equivalent to chiah, the will; this word also means life, animal life. this principle is the first creative vehicle of the es, as its other pole is neshamah, understanding and love. the will is in essence a dual principle; it presupposes a beginning and an end. for obviously to will

correct relationship to the one divine source. and when we are in this correct relationship, it becomes much easier for us to fight off any hostile influence from within or from without. by continued practice of rituals such as the lbrp, we can produce the physical and astral conditions which will make it easier for us to realize our true place in the divine universe. the pentagram is a symbol of the logos or the word of creation, which connects the essential divine self in humanity to the one divine self called god. the formula of the lbrp the lesser banishing ritual of the pentagram is the ceremonial magician's way of casting a circle of protection. some wiccan groups will cast a circle around their sacred space by tracing it on the ground with a sword, or by sprinkling salt water around

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

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

veda says: greverence to prana, to whom the universe is subject, who has been lord of all, on whom all is supported. h prana is the purusha or aum, the totality of brahman, vishnu, and siva, of past, present, and future. the wisdom of the book of proverbs, and the later book of wisdom; it is also the same power as the eden illa-ah of the zohar, the be f raisheeth of many qabalists and talmudists, the logos of philo and st. john, and the sophia of plato. all the above are absolute ideals, and so can bear only a relationship and no proportionate value whatever to our finite understanding, they can only be watched, and have never been realized; and for this reason is it that they have never been appreciated by the mass of their so-called believers: i will not look at her; i dare not stay. i w

VOX SABBATUM

t, and found himself as a god. his word is i am god and there is no other god beside me, he was one of the most powerful archons under the throne of light. the archon samael-lucifer was said to have a multitude of faces, being able to change form among the angels as he so desired. the luciferian sabbat is the self modeling self-deification through high sorcery in the aim of aligning the self with the logos of yaltabaoth, who is the fallen djinn most high. remember that all gods speak through our flesh, the perfected angel-demon called lucifer is strength, will and isolate consciousness that stands alone. as you meditate and participate by dream or flesh remember the will that invokes change in a positive sense. you are the djinn of fire who begets both light and darkness, you are the serpe

WESTERN MANDALAS OF TRANSFORMATION SR AL

that what we like to call reality happens. as the third sephira, binah represents the origin of trinitarian dogmas, because, as levi explains, the universal way of thinking about relationship is grammatically: that which speaks, that which is spoken to, and that which is spoken about. in magic, this is origin, realization, and adaptation. in theology it supposes an intelligent cause, a mediation (the logos, and a creative expression. binah is the creative principle which in turn births the rest of the sephiroth. when we are dealing with only two-letter hebrew combinations, there exists the possibility of reversal. we said that there were two words that add up to three. the first is ab, and the second is ba (baw, which means to come, arrive, enter (ben yehuda. the root can be read either wa

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

of light and heat; inanasakti, intellect; itchasakti, cause of voluntary movements; kriyasakti, energy of will kundalini sakti, the life force show in attraction and repulsion, positive and negative; mantrika sakti, the power of sounds, vibration, music, words and speech; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott these are summarized in daivi prakriti=the light of the logos. our physical senses know as 5, are an incomplete set, there are indeed 7 forms or modes of perception, as appears in the highest developments of the chabrat zereh aur bokher, and as described in the oldest sanskrit occult science of the upanishads--smell, taste, sight, touch, hearing--and 6th, mental preception, with 7th, spiritual understanding. the two latter were not dwarfed and mate

hiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. this completes a second triangle, the reflection of the former. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott number seven is ntzch, netzach, victory, active and the eight is hvd, hod, splendor, passive; the ninth is ysvd, yesod, the foundation, completing the third trinity or triangle. mlkt, malkuth, the tenth sephirah, completes the ema

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

s own hebrew, for truth uses neither mouth nor tongue as instruments and utters no audible syllables, and thus it can be stripped of any particular linguistic attire.24 one cannot fail to note the ironic twist in augustine s thought. the scriptural truth that the medium of creation is the word of god finds its ultimate thinking time/ hermeneutic suppositions 5 justification in an intuition beyond the logos in its ocular and verbal representations. the only way to transcend the word, however, is through the word. to support his point exegetically, augustine cites the words attributed to the voice that spoke from the clouds to peter, james, and john while they were witnessing the transfiguration of jesus and his standing in the company of moses and elijah: this is my beloved son, with whom i

l word. 25 the eternal word (aeternum verbum) by which all things were created is identified as jesus, the beginning (principium) that is wisdom (sapientia, the silence (silentio) apprehended by way of the inner ear (interior posita, the temporal instantiation of the eternal will. the word, the instrument of creation, is described, therefore, as temporal but also as coeternal with god. insofar as the logos participates in the divine substance, its true eternity and true immortality are set in diametric opposition to time and change, 26 and hence we cannot speak of the word as a transient utterance (transitoria voce);27 it is, rather, the primordial saying voiced in the simultaneity of eternity (simul ac sempiterne: you call us, therefore, to understand the word, god who is with you god (jn

(jn 1:1. that word is spoken eternally, and by it all things are uttered eternally. 28 speaking that has no inception or terminus, no succession or interruption, is not a speaking with which we are familiar, a speaking determined by change and mutability,29 a speaking sounded in time, which is inaudible without transition and movement; only eternal silence can be spoken eternally. the speaking of the logos, consequently, is successiveness which never has any constancy. 30 how can that which is without constancy lay claim to being successive? if nothing is constant, there is nothing to succeed, and with nothing to succeed there can be no successiveness except perhaps the succession of inconstancy, though this, too, would depend on the constancy of succession. this paradoxical quandary illum

WORKING CEPHALOEDIUM VERSION 1

e aeon of horus d eclared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fort ress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit cro wned king in that palace of force and fire. set, the beast, for ayin; thoth, al astor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, bapho met, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one th rough these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of dea

WORKING CEPHALOEDIUM VERSION 2

f the aeon of horus declared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fortress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit crowned king in that palace of force and fire. set, the beast, for ayin; thoth, alastor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, baphomet, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one through these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death

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