Michael Wynn's Occult Reference Library
THE LOTUS

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pre-menite dynasty of abydos, between 3100 and 4500 b.c. and it implies that at that period the system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest as shown by its gloss and scholia; and it is the symbols of this chapter and the 125th which form the designs of the pillars before you. at the base of each rises the lotus symbolic of new life, regeneration and metempsychosis. in the papyri which have the hieroglyphical text of this chapter a group of red hieroglyphs occurs at intervals, the literal translation of which is the 'explanation. after these groups comes a short commentary or gloss on the preceding and more ancient text. according to the pre-cited authorities this gloss was mixed up with the tex

ourer stands ready to seize if the soul has led an evil life. passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge, symbols of mercy and severity, in his hands; behind him are isis and nephthys, the 39 goddesses of nature and perfection, and before him are the four genii of the dead, upon the lotus flower, the emblem of the metempsychosis. thus the whole of the symbols upon the pillars represent the advance and purification of the soul and its uniting with osiris the redeemer in that golden dawn of an infinite light, wherein the soul is transfigured, knows all and can do all, for it has become joined unto eternal god is the veritable 'khabs-am pekht konx om pax light in extension'

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

d the distances right. for group work, you can light a circle of candles. if you are working indoors, and there is no natural harmonious sound, such as the water, you may like to play softly a cd of rainforest or ocean sounds, birdsong or dolphin calls* light incense sticks of frankincense or myrrh* sit either cross-legged on the floor on a rug or blanket with your hands supporting your knees, in the lotus position if you are skilled in yoga, or on a chair with both feet flat on the floor. if you wish, support your back with a pillow and have arm rests on the chair for your elbows. relax your arms and hands, with palms uppermost. it is important to be comfortable and not to be distracted by worrying about keeping in a particular 'approved' position* visualise yourself surrounded by a circl

ADEPTUS MINOR INITIATION

deptus major, what is its meaning" second "it is the key of sigils and rituals, and represents the force of the 22 letters in nature, as divided into a three, a seven and a twelve. many and great are its mysteries" 6 chief "associate adeptus minor, what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between light and darkness and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" second "a wand terminating in the symbol of the binary and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris. the seven colors of the rainbow between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

elation of wine. god would never again destroy his work, but ultimately seal its perfection by a baptism of fire. now, in this analogue also falls the coat of many colors which was made for joseph, a legend which was regarded as so important that it was subsequently borrowed for the romance of jesus. the veil of the temple, too, was of many colors. we find, further east, that the manipura cakkra--the lotus of the city of jewels--which is an important centre in hindu anatomy, and apparently identical with the solar plexus, is the central point of the nervous system of the human body, dividing the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that the middle grade initiation is called hodos camelioniis, the path of the chameleon. there is her

ALEISTER CROWLEY BOOK OF LIES

eing the divine spark in man, and indeed in all that "lives and moves and has its being. note this phrase, which is highly significant; the word "lives" excluding the mineral kingdom, the word "moves" the vegetable kingdom, and the phrase "has its being" the lower animals, including book of lies get any book for free on: www.abika.com 113 woman. this "toad" and "jewel" are further identified with the lotus and jewel of the well-known buddhist phrase and this seems to suggest that this "toad" is the yoni; the suggestion is further strengthened by the concluding phrase in brackets "keep us from evil, since, although it is the place of life, the means of grace, it may be ruinous [117] 54 kappa-epsilon-phi-alpha-lambda-eta nu-delta five and forty apprentice masons out of work! fifteen fellow-c

ika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, liber konx om pax, and other works of reference. the chapter title means "so may he pass away, the blank obviously referring to n e m o. the "moon-pool of silver" is the path of gimel, leading from tiphareth to kether; the "flames of violet" are the ajna-chakkra; the lily itself is kether, the lotus of the sahasrara "lily" is spelt with a capital to connect with laylah. book of lies get any book for free on: www.abika.com 138 [141] 66 kappa-epsilon-phi-alpha-lambda-eta xi-digamma the praying mantis "say: god is one" this i obeyed: for a thousand and one times a night for one thousand nights and one did i affirm th unity. but "night" only means laylah(34; and unity and god are not wo

ALEISTER CROWLEY LIBER 777

f the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath s

ALEISTER CROWLEY LIBER CHANOKH

death until the house fall and the dragon sink? come away! for the thunders (of increase)8 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada sobolunu od cahisa hoel-qo ca-no-quodi cial. vaunesa aladonu mom caosago ta iasa olalore ginai limelala. amema cahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajinu: od butamon

emselves together and became12 (those) of whom it is measured, and it is as they are, whose number is 31. come away! for i have prepared (a place) for you. move therefore, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of e of c in the tablet of c. the princess of the waters, the lotus of the palace of the floods. the twelfth key nonuci dasonuf babaje od cahisa ob habaio tibibipe: alalare ataraahe od ef! dirix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! o ye that range13 in the south and are as the 28 lanterns of sorrow, bind up your girdles and visit us

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

in coptic. see 777 "aeon of osiris" patriarchal age. two sexes. i conceived as the father-wand (yod in tetragrammaton. a the babe is pursued by the dragon, who casts a flood from his mouth to swallow it. see "rev" vii. the dragon is also the mother- the "evil mother" of freud. it is harpocrates, threatened by the crocodile in the nile. we find the symbolism of the ark, the coffin of osiris, etc. the lotus is the yoni; the water the amniotic fluid. in order to live his own life, the child must leave the mother, and overcome the temptation to return to her for refuge. kundry, armida, jocasta, circe, etc, are symbols of this force which tempts the hero. he may take her as his servant< when he has mastered her, so as to heal his father (amfo

useful in alchemical work. ararita is a formula of the macrocosm potent in certain very lofty operations of the magick of the inmost light (see liber 813) the formula of thelema may be summarized thus: theta "babalon and the beast conjoined- epsilon unto nuith (ccxx, i, 51- lambda the work accomplished in justice- eta the holy graal- mu the water therein- alpha the babe in the egg (harpocrates on the lotus) that of "agape" is as follows: dionysus (capital alpha- the virgin earth gamma- the babe in the egg (small alpha- the image of the father- the massacre of the innocents, pi (winepress- the draught of ecstasy, eta. the student will find it well worth his while to seek out these ideas in detail, and develop the technique of their application. there is also the gnostic name of the seven vo

ALEISTER CROWLEY MEDITATION

hem such are enough for selection<mantras: 1 aum is the sound produced by breathing forcibly from the back of the throat and gradually closing the mouth. the three sounds represent the creative, preservative, and destructive principles. there are many more points about this, enough to fill a volume. 2. o that existent! o- an aspiration after realty, truth. 3. o the jewel in the lotus! amen- refers to buddha and harpocrates; but also the symbolism of the rosy cross. 4. gives the cycle of creation. peace manifesting as power, power dissolving in peace. 5. god. it adds to 66, the sum of the first 11 numbers. 6. he is god, and there is no other god than he. 7. o! let us strictly meditate on the adorable light of that divine savitri (the interior sun, etc. may she enlight

lves are soon forgotten. any first-rate mind is insulted and irritated by such treatment, and any first-rate memory is in danger of being spoilt by it. no two ideas have any real meaning until they are harmonized in a third, and the operation is only perfect when these ideas are contradictory. this is the essence of the hegelian logic. the magick cup, as was shown above, is also the flower. it is the lotus which opens to the sun, and which collects the dew. this lotus is in the hand of isis the great mother. it is a symbol similar to the cup in the hand of our lady babalon. there are also the lotuses in the human body, according to the hindu system of physiology referred to in the chapter on dharana<three channels, s

n dharana<three channels, sushumna in the middle, ida and pingala on either side("cf" the tree of life. the central channel is compressed at the base by kundalini, the magical power, a sleeping serpent. awake her: she darts up the spine, and the prana flows through the sushumna. see "raja-yoga" for more details> 84 there is the lotus of three petals in the sacrum, in which the kundalini lies asleep. this lotus is the receptacle of reproductive force. there is also the six-petalled lotus opposite the navel- which receives the forces which nourish the body. there is also a lotus in the solar plexus which receives the nervous forces. the six-petalled lotus in the heart corresponds to tiphereth, and receives those vital

the ateph crown of thoth is sometimes worn; for thoth is the god of truth, of wisdom, and the teacher of magick. the ateph crown has two ram's horns, showing energy, dominion, the force that breaks down obstacles, the sign of the spring. between these horns is the disk of the sun; from this springs a lotus upheld by the twin plumes of truth, and three other sun-disks are upheld, one by the cup of the lotus, the others beneath the curving feathers. there is still another crown, the crown of amoun, the concealed one, from whom the hebrews borrowed their holy word "amen" this crown consists simply of the plumes of truth. but into the symbolism of these it is not necessary to go, for all this and more is in the crown first described. the crimson cap implies concealment, and is also symbolical

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

it is evidently "a foolish word" for hadit to say "come unto me" as did nuit naturally enough, meaning "fulfil thy possibilities" for who can "come unto" motion itself, who draw near unto that which is in very truth his innermost identity? al ii,8 "who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper" the old comment 8. he is symbolized by harpocrates, crowned child upon the lotus whose shadow is called silence. yet his silence is the act of adoration; not the dumb callousness of heaven toward man, but the supreme ritual, the silence of supreme orgasm, the stilling of all voices in the perfect rapture. the new comment harpocrates is also the dwarf-soul, the secret self of every man, the serpent with the lion's head. now hadit knows nuit by virtue of his 'going' or

ALEISTER CROWLEY THE OTO GNOSTIC MASS

of``in, in i& be. 15. either a simple or qabalistic misspelling. probably should be dia. 16. according to a previous direction the priest already has his lance. 17``of a wedding in which none, instead of``or part of the ceremony of marriage, when none other, in mtp. notes on pronunciation this whole issue brings to mind the story of the japanese peasant who, mishearing the mantra``o the jewel in the lotus! amen' as``o the jewel in the latrine! amen, proceeded to sit and chant his mispronunciation until he realized nirvana. the point is that pronunciation is not a limiting factor, spiritually speaking; it does, however, have dramatic implications. that most important for a performer is the need for a consistent and intelligible recital. hesitation, doubtfulness, and malaprops are not condu

ALEISTER CROWLEY THE SWORD OF SONG

y eight years old. vii. you re a muddle and an idiot! said the infuriated god. why not make him a spiritual thing? a nat2 lives 10,000 years. make him a nat then! said the magician, already beginning to fear that fate would be too strong for him, in spite of all his cunning. there s some one working against us on the physical plane. we must transcend it. no sooner said than done: 1 o the jewel in the lotus! aum! the most famous of the buddhist formularies. 2 the burmese name for an elemental spirit. the three characteristics 105 a family of nats in a big tree at anuradhapura had a little stranger, very welcome to mamma and papa nat. blessed indeed was the family. fiveand- forty feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of t

tenth riddle: countenance beheld not countenance. so thereto he answered: our father, blessed be thou! countenance? then they brought him the sword and bade him smite withal: but he said: if countenance behold not countenance, then let the ten be five. and they wist that he but mocked them; for he did bend the sword fivefold and fashioned therefrom a star, and they all vanished in that light; yet the lotus abode nine-petalled and he cried, before the wheel, the axle. so he chained the sun,2 and slew the bull, and exhausted the air, breathing it deep into his lungs: then he broke down the ancient tower, that which he had made his home, will he nill he, for so long, and he slew the other bull, and he broke the arrow in twain; after that he was silent, for they grew again in sixfold order, so

ALEISTER CROWLEY EQ I 5

e (two) words: stabat crux juxta lucem. stabat lux juxta crucem. and there is writing in greek above that. the word "nox" written in greek, and a circle with a cross in the centre of it, a st. andrew's cross. then above that is a sigil, hidden by a hand. and a voice proceedeth from the urn: from the ashes of the tarot who shall make the phoenix-wand? not even he who by his understanding hath made the lotus-wand to grow in the great sea. get thee back, for thou art not an atheist, and though thou have violated thy mother, thou hast not slain thy father. get thee back from the urn; thy ashes are not hidden here. 127 then again arose the god thoth, in the sign of the enterer, and he drove the seer from before his face. and he fell through the starry night unto the little village in the desert

t is the resurrection in the book of thoth, that is the holy spirit in the trinity, that is three hundred in the tale of the years, hath the tomb been opened, so that this great wisdom might be revealed. come away! for the second triad is completed, and there remaineth only the lord of the aeon, the avenger, the child 165 both crowned and conquering, the lord of the sword and the sun, the babe in the lotus, pure from his birth, the child of suffering, the father of justice, unto whom be the glory throughout all the aeon!24 come away! for that which was to be accomplished is accomplished, seeing that thou hadst faith unto the end of all. in the letter n the voice of the aethyr is ended. biskra, algeria "december" 20, 1909. 8.35- 9.15 p.m. the cry of the 1st aethyr, which is called lil first

ALEISTER CROWLEY EQUINOX EQ I 2 2

inversion of the kerubim on the borders of the document, possibly due to a mistake by the original artist. this inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the praemonstrator and imperator. of arouerist his secret place is the last of the invisible stations and he

ALEISTER CROWLEY EQUINOX EQ I 3 2

the influx of the divine light inspire thee and lead thee unto the ways of peace! let there be peace betwixt us and thee; and come thou hastily when we invoke and call thee: shalom! shalom! shalom [reverse circumambulations and closing rituals of mercury &c &c] in the order of the golden dawn many consecrations were made use of upon the lines laid down in book hb:heh, such as the consecration of the lotus wand, the rose cross and the magical sword; these, however, we will omit, substituting in their place one carried out by p. himself, and called: talisman of fire of jupiter with ritual the invocations proper to the consecration of a flashing tablet of the eagle kerub of jupiter. part i. the hall is first purified by the banishing rituals of pentagram and hexagram. next by fire and by wat

ey of sigils and of rituals; and that it 209 represents the force of the twenty-two letters in nature as divided into a three, a seven and a twelve "many and great are its mysteries" the explanation of the rose and cross being ended, the third adept first explains his wand as having marked on it the colours of the twelve signs of the zodiac between light and darkness, and that it is surmounted by the lotus flower of isis, which symbolizes the development of creation. then, secondly, the adeptus major explains his as "a wand terminating in the symbol of the binary, and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris" on it are marked the seven colours of the rainbow between light and darkness, which are attributed to the planets. it symbolises rebirth and r

and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and the four elements, typified in the wand which i bear. 4 for a further account of these see "the elemental calls of dr. dee" in sloane mss, british museum. illustration on page 211 described and aproximated "diagram 64. the lotus wand" the top of the wand is crowned by a stylized half-open lotus flower (see regardie's "the golden dawn" for a detailed description) beneath this is a white segment on the shaft. at the bottom of the shaft is a black segment to the very end. between the white and black segments are twelve bands. these bands are paralleled to the left by a column of zodiacal symbols and to the right by

all are thus linked with the higher. also we add mercury virgo sun leo venus taurus and obtain 231= 0+ 1+ 21= the sum of the numbers of the keys of the tarot. further, amoun_ the winged globe_ is again shown when isis and osiris are united. further, 5+ 9+ 14 (the bands on the wands= 28 power hb:chet hb:koph, for these are the total of the bands thereon. also the globe is light, the phoenix life, the lotus love (symbol of binary, the "prong" see dante. this prong points downwards. arms of typhon in 16th key) they also show the development of creation (lotus wand) operated by rebirth (phoenix wand, presided over by the kerubic working and the everlasting wings (chief adept's wand. 225 we now turn to the important symbolism of the number 120. it is hb:chet hb:mem hb:samekh sic ?hb:koph hb:me

ve! o thou, who art in mater manifest! thou bride and queen as thou art mother and daughter of the crucified! o thou, who art the lady of the earth! hear me, our lady isis, hear and save! o thou, our lady of the amber skin! lady of love and victory! bright gate of glory through the darkling skies! o crowned with light and life and love! head me, our lady isis, hear and save! by thy sacred flower, the lotus of eternal life and beauty; by thy love and mercy; by my desire toward thee; in the name of aeshoori; hear me, our lady isis, hear and save! open thy bosom to thy child! stretch wide thy arms and strain me to thy breast! let my lips touch thy lips ineffable! hear me, our lady isis, hear and save! 271 lift up thy voice and aid me in this hour! lift up thy voice most musical! cry aloud, o

nd hexagram72 be performed, the lights extinguished, and the temple left in silence""the great operation of invisibility" the begetting of the silence. the dwelling of the darkness. 272 the formulation of the shroud. the inmost light. the sign of defence and protection. the closing of the mouths of the crocodiles. the fear upon the dwellers of water. the radiant youth of the lord. the rising from the lotus of the floods. the habitation of the palace of safety. the understanding of the peace of god.73 all this is the knowledge of hoor-po-krat-ist unto whom be the glory for ever and ever, world without end [the usual banishings, consecrations &c, are performed in temple of 0= 0. the forces of spirit are first invoked by the supreme ritual of the pentagram and the enochian keys. add hexagram

r jesod is my foundation. 273 and the sphere of the nephesch, and the palaces of malkuth are cleansed and consecrate, balanced and beautiful, in the might of thy name, adonai, to whom be the kingdom, the sceptre and the splendour: the rose of sharon and the lily of the valley. o thou! hoor-po-krat-ist [middle pillar] child of the silence! o thou! hoor-po-krat-ist [mystic circumambulation] lord of the lotus! o thou! hoor-po-krat-ist [silence] thou that standest on the heads of the dwellers of the waters! thee, thee i invoke! o thou, babe in the egg of blue! lord of defence and protection! thou who bearest the rose and cross of life and light! thee i invoke! behold i am! a circle on whose hands the twelvefold kingdom of my godhead stands. i am the alpha and the omega. my life is as the circl

f life and light! thee i invoke! behold i am! a circle on whose hands the twelvefold kingdom of my godhead stands. i am the alpha and the omega. my life is as the circle of the sky. i change but i cannot die! o ye! the bennu birds of resurrection, who are the hope of men's mortality! back, crocodile mako, son of set! depart from me, ye workers of iniquity! behold he is in me and i in him! mine is the lotus, as i rose from the firmament of waters; my throne is set on high; my light is in the firmament of nu! i am the centre and the shrine: i am the silence and the eternal light: beneath my feet they rage, the angry crocodiles; the dragons of death; the eaters of the wicked. but i repress their wrath: for i am hoor-po-krat-ist, the lotus-throned lord of silence. if i said: come up upon the m

ALEISTER CROWLEY EQUINOX EQ I 3 3

ng of the flying clouds: thou hast swelled therewith the blue breasts of the milky rivers, so that they may roll forth the glory of thy name. 12. o glory be to thee, o god my god; for i behold thee in the amber combers of the storm: thou hast laid thy lash upon the sphinxes of the waters, so that they may boom forth the glory of thy name. 13. o glory be to thee, o god my god; for i behold thee in the lotus- flower within my heart: thou hast 23 emblazoned my trumpet with the lion- standard, so that i may blare forth the glory of thy name. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 24 the chapter known as virgo the twelvefold beseechment of god and the unity thereof i adore thee by the twelve beseechments

ALEISTER CROWLEY EQUINOX EQ I 3

egin to form a basis for the shroud. 157 h. the beginning to formulate mentally a shroud of concealment about the operator. the affirmation aloud of the reason and object of the working. i. announcement that all is ready for the commencement of the operation. operator stands in the place of the hierophant at this stage: placing his left hand in the centre of the triangle, and holding in his right the lotus wand by the black end, in readiness to concentrate around him the shroud of darkness and mystery (n.b_ in this operation as in the two others under the dominion of hb:shin a pantacle or telesma, suitable to the matter in hand "may" be made use of: the which is treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render

work. the matter is then to be placed upon an altar with the elements and four weapons thereon: upon the white triangle, and upon a flashing tablet of a "general" nature, in harmony with the matter selected for the working. standing now in 165 the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the aries band (for that in aries is the beginning of the life of the year: ready to commence the general invocation of the forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the w

d grind it into a powder: replace this powder in the curcurbite, and pour again upon it the fluid "previously distilled" the curcurbite is then to be placed again in balneum mariae in a gentle heat. when it seems fairly re-dissolved (irrespective of colour) let it be taken out of the bath. it is now to undergo another magical ceremony. m. now place the curcurbite to the west of the altar, holding the lotus wand by the black end, perform a magical invocation of the moon in her decrease and of cauda draconis. the curcurbite is then to be exposed to the moonlight (she being in her 166 decrease) for nine consecutive nights, commencing at full moon. the alembic head is then to be fitted on. n. repeat process set forth in section l. o. the curcurbite is to be placed to the east of the altar, and

each day: from 8.30 a.m. to 8.30 p.m (this should be done preferably when the sun is strongly posited in the zodiac, but it "can" be done at some other times, though "never" when he is in scorpio, libra, capricornus or aquarius) q. the curcurbite is again placed upon the white triangle upon the altar. the alchemist repeats the words "child of earth, long hast thou dwelt &c, then holding above it the lotus wand by the white end, he says "i formulate in thee the invoked forces of light" and repeats the mystic words. at this point keen and bright flashes of light should appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. now invoke an elemental from the curcurbite consonant to the nature of the mixture, and judge by the nature of the colour of

hemist, or in the management of the curcurbite. wherefore let the lunar and the solar invocations and exposures be replaced, when without doubt_ if these be done with care (and more especially those of caput draconis and cauda draconis with those of the moon as taught, for these have great force materially_ then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then let him place the curcurbite to the east of the altar. the alchemist stands between 167 the pillars, and performs a solemn invocation of the forces of mars to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols o

urbite with the dead head between the fire and earth. now let the alchemist form an invocation, using especially the supreme ritual of the pentagram,10 and the lesser magical implement appropriate. first, of the forces of the fire to act in the curcurbite on the dead head. second, of those of water to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the air to act on the distillate; and lastly, those of the earth to act on the dead head. let the curcurbite and the receiver stand thus for five consecutive days, at the end of which time there should be flashes manifest in both mixtures. and these flashes should be lightly coloured. 168 v. the alchemist, still keeping the vessels in the same relative positions

ALEISTER CROWLEY EQUINOX EQ I 4

theosophical, and the third rule out of the probationers' pledge "i pledge myself never to listen, without protest, to any evil thing spoken falsely, or yet unproven, of a brother theosophist, and to abstain from condemning others" seems to have been consistently acted upon ever since. 79 compare with the kundalini the serpent mentioned in paragraph 26 of "the book of concealed mystery" note too the lotus-leaf that backs the throne of a god is also the hood of the cobra. so too the egyptian gods have the serpent upon the brow. 80 provided the other exits are duly stopped by practice. the danger of yoga is this, that one may awaken the magic power before all is balanced. a discharge takes place in some wrong direction and obsession results. 81 the forcing of the kundalini up the sushumn an

ALEISTER CROWLEY EQUINOX EQ I 6 2

seems. that star upon the serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time and death, and seek that star sublime, until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utter knowledge rise, and cease in that which is beyond the peace [ganymede "dances and falls as dead" typhon. o that the banquet of jupiter might begin! hermanubis. o that the banquet of jupiter might begin! sphinx. o that the banquet of jupiter might begin! c.i.c.t. let the banquet of jupiter be

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

anes we are all one. one life pulsates and circulates through all, via the fiery strands. this is part of the revelation which comes to a man who stands in the "presence" with his eyes occultly opened. as a many tinted lotus of nine petals. these petals are arranged in three circles around a central set of three closely folded petals, which shield what is called in the eastern books "the jewel in the lotus" this lotus is a thing of rare beauty, pulsating with life and radiant with all the colours of the rainbow, and at the first three initiations the three circles are revealed in order, until at the fourth initiation the initiate stands before a still greater revelation, and learns the secret of that which lies within the central bud. in this connection the third initiation differs somewha

es are revealed in order, until at the fourth initiation the initiate stands before a still greater revelation, and learns the secret of that which lies within the central bud. in this connection the third initiation differs somewhat from the other two, inasmuch as through the power of a still more exalted hierophant than the bodhisattva, the electrical fire of pure spirit, latent in the heart of the lotus, is first contacted- 68- initiation, human and solar copyright 1998 lucis trust in all these words "solar angel "sphere of fire" and "lotus" lies hid some aspect of the central mystery of human life, but it will only be apparent to those who have eyes to see. the mystic significance of these pictorial phrases will prove only a snare or a basis for incredulity to the man who seeks to mate

al from the etheric body. 3. by a later vacating of the astral body. 4. a final leaving of the mental body. another way of emphasising the same truth is to regard the egoic body as a centre of force, a wheel of energy, or a lotus, and to picture it as a lotus with nine petals, hiding within these petals a central unit of three petals; these in their turn secrete the central life, or the "jewel in the lotus" as evolution proceeds, these three circles of three petals gradually unfold, having a simultaneous effect on one or other of the central three. these three circles are called respectively the petals of sacrifice, love, and knowledge. at initiation the rod is applied to the petals in a scientific manner, and regulated according to ray and tendency. this brings about the opening of the ce

as follows: the fire at the base of the spine is definitely directed to whichever centre is the object of special attention. this varies according to ray, or the specialised work of the initiate. the centre has its activity intensified, its rate of revolution increased, and certain of the central spokes of the wheel brought into more active radiance. these spokes of the wheel, or these petals of the lotus, have a close connection with the different spirillae in the permanent atoms, for instance, and in their stimulation comes into play one or more of the corresponding spirillae in the permanent atoms on the three lower planes. after the third initiation a corresponding stimulation takes place in the permanent atoms of the triad, leading to a co-ordination of the buddhic vehicle, and the t

ugh the immensely increased stimulation. this force descends from the manasic permanent atom via the antahkarana, and is directed to whichever centre the hierophant under the law sees should be stimulated. 6. the initiator stabilises the force and regulates its flow, as it circulates through the egoic body, so that when the work of unfoldment is accomplished, the seventh principle at the heart of the lotus can stand revealed. after each initiation the lotus is more unfolded, and light from the centre begins to blaze forth a light or fire which ultimately burns through the three enshrining petals, and permits the full inner glory to be seen, and the electric fire of spirit to be manifested. as this is brought about on the second subplane of the mental plane (whereon the egoic lotus is now s

mbols, and why students are urged to ponder and meditate upon the cosmic and systemic signs. it prepares them for the grasp and inner retention of the symbols and formulas which embody the knowledge whereby- 97- initiation, human and solar copyright 1998 lucis trust they can eventually work. these formulas are based upon nine symbols which are now recognised: 1. the cross in its varying forms. 2. the lotus. 3. the triangle. 4. the cube. 5. the sphere and the point. 6. eight animal forms, the goat, the bull, the elephant, the man, the dragon, the bear, the lion, and the dog. 7. the line. 8. certain signs of the zodiac, hence the need for the study of astrology. 9. the cup, or the holy grail. all these symbols allied, interwoven, or taken in part, are combined to express one or other of the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

four petals. these petals are in the shape of a cross, and radiate with orange fire. 2. the solar plexus, ten petals rosy color with admixture of green. 3. the heart centre, twelve petals glowing golden. 4. the throat centre, sixteen petals of a silvery blue, with blue predominating. 5. the head centre in its twofold divisions: a. between the eyebrows, consisting of ninety-six petals, one-half of the lotus being rose and yellow, and the other half blue and purple. b. the very top of the head. a centre consisting of twelve major petals of white and gold, and nine hundred and sixty secondary petals arranged around the central twelve. this makes a total of ten hundred and sixty-eight petals in the two head centres (making the one centre) or three- 96- a treatise on cosmic fire copyright 1998

y of the all-self. the vishnu or the love-wisdom aspect is latent in the self, and is part of the monadic content, but the brahma aspect, the activity-intelligence aspect precedes its manifestation in time. the tabernacle in the wilderness preceded the building of the temple of solomon; the kernel of wheat has to lie in the darkness of mother earth before the golden perfected ear can be seen, and the lotus has to cast its roots down into the mud before the beauty of the blossom can be produced. the second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his life, steps upon the probationary path, a

nating quality (i choose this word 'quality' specifically) fourth. the centre in the cosmic body of the one about whom nought may be said of which our solar logos is the embodied force is the heart centre. here we have one of the clues to the mystery of electricity. the sacred planets, with certain allied etheric spheres within the ring-pass-not, are parts of that heart centre, and are 'petals in the lotus' or in the heart centre of that great unknown existence who stands to the solar logos as he in his turn stands to the heavenly men who are his centres, and specially as he stands to the particular heavenly man who is the embodied force of the logoic heart centre. therefore, it will be apparent to the careful student that the entire force and energy of the system and its life quality will

here in which they are contained; the fire of mind blends with its emanating source, and the central life escapes. this is the great liberation. the man, in terms of human endeavour, has achieved his goal. he has passed through the three halls and in each has transferred that which he gained therein to the content of his consciousness; he has in ordered sequence developed and opened the petals of the lotus first opening the lower three, which involves a process covering a vast period of time. then the second series of petals are opened, during a period of time covering his participation intelligently in world affairs until he enters the spiritual kingdom at the first initiation; and a final and briefer period wherein the three higher or inner ring of petals are developed and opened. in clo

unfoldment proceeds slowly in the early stages, and only proceeds with rapidity as the man himself works at it with conscious effort. the ego takes no active interest in the development until the second petal in the second series is beginning to open. before that time, the work proceeds under the law of its being and through the inherent life of the second logos which is the life of the petals of the lotus. the life of the first logos, working through the self (who dwells in a form built by the life or energy of the second logos out of force-substance animated by the life of the third logos) only responds to opportunity when the above mentioned stage is reached. finally: the ceremony of initiation is only undergone when the causal body is in a condition to respond to the will aspect of the

rnal life of the permanent atom, and that which animates and produces its activity, is the life of the third aspect; the force playing upon it and through it is the life of the second aspect. as evolution proceeds the intensity of the life forces from within and those which affect it from without, grows gradually stronger and stronger, and the light of the permanent atoms increases, the petals of the lotus unfold, and the spokes of the radiatory fire come into action. bear in mind here, that the permanent atoms are concerned with the substance aspect of existence or becoming, while the petals of the lotus, or the fiery spokes of the wheel, deal specifically with the psychical aspect, or the development of consciousness; the central nucleus, or the three inner petals, embodies the aspect of

portant to be neglected by the student of egoic evolution. it is, as stated elsewhere, through the permanent atoms that the ego comes en rapport with his objective world; he works upon and through his environment successfully or blindly just in so far as he can energise his permanent atoms, and bring the spirillae out of latency into potency. this only becomes possible as he unfolds the petals of the lotus. it must be remembered that the three lower petals when fully unfolded affect, through their vitality, the three major spirillae in the physical permanent atom. as the second ring of petals gradually opens, the astral permanent- 323- a treatise on cosmic fire copyright 1998 lucis trust atom undergoes a similar process, leading up to the full arousing of the spirillae within the mental un

ntelligent co-operation, to a more sympathetic understanding of group responsibilities, and to a more adequate solution of group problems. the study of occult psychology involves a true conception of the nature of the ego, or the arousing of the ego to full activity in manifestation; it will necessitate the sound formulation of the laws of egoic unfoldment, of the methods whereby, petal by petal, the lotus may be brought to perfection, and of the triple nature of its evolution; it will bring about an eventual apprehension of the true meaning of force, and of energy in its dual aspect internal vibration and external radiation; it will produce the centering of the attention of all advanced students upon the centres in this case not the physical centres on etheric levels but upon the psychica

sical sun- 361- a treatise on cosmic fire copyright 1998 lucis trust each of these fires can also be studied in a threefold manner and under three aspects. the monad will aspect electric fire flame s piritual will. love-wisdom solar fire light spiritual love. active fire by friction heat spiritual intelligence intelligence. the ego will a tma e lectric fire the spark c onscious the jewel will. in the lotus love- b uddhi solar fire t he rays conscious wisdom the twelve- love. petalled lotus. active manas fire by friction substance conscious intelligence the perma- activity. nent atoms. the personality will m ental body electric fire lower mind t hought love astral body solar fire kama desire activity physical body fire by friction prana activity i seek to emphasise here the fact that in thi

rth of the christ within the heart, and the growth of the higher life at the expense of the lower. thus also can it be taught along occult, and not mystic, lines in the recognition (by science) of the vitalisation of the permanent atoms (the force centres of the sheaths or substance, of the unfoldment of the egoic lotus, and the awakening of its petals, and in the final revelation of the jewel in the lotus. all that can be said of man can be predicated of the logos on an inconceivably greater scale. as man discovers the laws of his own material sheaths the laws of substance he is ascertaining- 363- a treatise on cosmic fire copyright 1998 lucis trust the nature of the fires of the outer man or fohat, as he vitalises the logoic vehicle; the fires of his own sheaths are aspects of agni as th

are the three entities of the logoic trinity, and each in turn manifests through seven other entities who form their total manifestation. sevenfold electric fire. the seven types of spiritual existences, or the seven spirits before the throne in their essential essence; the dynamic force or will lying back of all manifestation. they form on their own plane in a peculiar sense the logoic "jewel in the lotus" and hence are inconceivable to our intelligence in this solar system, as they are not revealed until the "son be made perfect" or the logoic consciousness is fully awakened. they are esoterically the "spirits of darkness" sevenfold solar fire. the seven heavenly men, the sumtotal of light, the seven rays of manifestation of the spiritual sun. in time and space these seven rays of light

ifestation, that which causes the persistence of the form, and its evolution for as long as the logoic ego seeks physical existence. to carry the simile, or analogy, even further back and thus bear in mind the resemblance between microcosmic and macrocosmic development we have: 1. the seven spirits who find their originating incentive on: a. the cosmic lower mental levels. b. the logoic "jewel in the lotus" c. the cosmic atmic plane. 2. the seven heavenly men are in the line of force from: a. the cosmic astral plane. b. the logoic nine-petalled lotus. c. the cosmic buddhic plane (the seven rishis of the great bear. 3. the seven sons of fohat find their vital force emanating from: a. the cosmic physical plane. b. the logoic permanent atoms (within the causal body. c. the cosmic higher menta

in the first kingdom of nature, the mineral, through which a specific entity is manifesting, this centre is a unity on etheric levels, for only one petal is to be seen. in the vegetable kingdom, viewing it as the expression of a great existence, two petals are becoming active. in the third kingdom, the animal, the centre at the base of the spine will be found to have three petals, whereas in man, the lotus is vibrating in a fourfold manner. at each initiation of the great being who is manifesting through our planet, one of these petals becomes unfolded on etheric levels, so that at individualisation, the four became active, and his selfconscious activity was brought right down on to the physical plane. the analogy can be seen typified at his great initiation which took place in the fourth

the causal body, and from thence again work through the lower personal self. third. at a certain stage of vibratory activity, the work of the lords of the flame having produced a body or form and a vibration calling for response, there occurs a practically simultaneous happening. a downflow of buddhi takes place along the line of the manasic triangle until it reaches a point at the very centre of the lotus. there, by the power of its own vibration, it causes a change in the appearance of the lotus. at the very heart of the lotus, three more petals appear which close in on the central flame, covering it closely, and remaining closed until the time comes for the revelation of the "jewel in the lotus" the egoic lotus is now composed of twelve petals, nine of- 420- a treatise on cosmic fire co

on the central flame, covering it closely, and remaining closed until the time comes for the revelation of the "jewel in the lotus" the egoic lotus is now composed of twelve petals, nine of- 420- a treatise on cosmic fire copyright 1998 lucis trust these appear at this stage in bud form and three are completely hidden and mysterious. at the same time, the three permanent atoms are enclosed within the lotus, and are seen by the clairvoyant as three points of light in the lower part of the bud, beneath the central portion. they form at this stage a dimly burning triangle. the causal body, though only in an embryonic condition, is now ready for full activity as the eons slip away, and is complete in all its threefold nature. the matter aspect, which concerns the material form of the man in th

ALICE A BAILEY05 THE LIGHT OF THE SOUL

through intense devotion to, and love of ishvara, the christ in manifestation, that christ or soul may be contacted or known. ishvara is god in the heart of every child of god; he is to be found in the cave of the heart; he is to be reached through pure love and devoted service, and when reached he will be seen seated upon the twelve petalled lotus of the heart, holding in his hands the "jewel in the lotus" thus the devotee finds ishvara. when the devotee becomes the raja yogin then ishvara will reveal to him the secret of the jewel. when christ is known as king upon the throne of the heart, then he will reveal the father to his devotee. but the devotee has to tread the path of raja yoga, and combine intellectual knowledge, mental control and discipline before the revelation can be truly m

enly men, and the centres above enumerated relate to the energy of the seven heavenly men themselves. it is not necessary to enlarge here upon these centres beyond indicating the following: 1. the aspirant may regard each centre symbolically as a lotus. 2. this lotus is formed of energy units moving or vibrating in a specific manner and these vibration-waves assume the forms we call the petals of the lotus. 3. each lotus consists of: a. a certain number of petals, b. a pericarp or supporting calyx, c. a centre of pure white light called the "jewel" 4. each centre corresponds to a sacred planet, the body of manifestation of one of the seven heavenly men. 5. every centre has to be developed through the use of the word. this word is aum and it must appear in the vibrant centre eventually. whe

station of the one life. the manifestation of the son of god leads to a knowledge of the father. the shining forth of the higher self, through the medium of the lower self, produces the revelation of the divine or spiritual self. the matrix holds the diamond and when the matrix reveals its hidden gem, and the work of cutting and polishing is accomplished, the glory of the jewel will be seen. when the lotus plant has grown to maturity, the flower comes to fruition and in the centre of its petals the "jewel in the lotus (om mani padme hum) can be seen. this symbolic aspect of forms is true of all, and whether the symbol is the atom of substance, the mineral, or a tree, an animal or the "form of the son of god" the jewel of the first aspect will be found hidden. it will make its presence know

erve and aid. this state of feeling is sometimes called mercy, and characterizes all the servers of the race. it involves active help, unselfish intent, wise judgment and loving activity. it is free from any wish for reward or recognition. this has been beautifully covered by h. p. blavatsky in the voice of the silence in the following words "let thy soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun. let not the fierce sun dry one tear of pain before thyself hast wiped it from the sufferer's eye. but let each burning human tear drop on thy heart and there remain; nor ever brush it off until the pain that caused it is removed. these tears, o thou of heart most merciful, these are the streams that irrigate the fields of charity immortal" throug

. in the process of unfoldment, heart development precedes head development. the emotional nature and the senses unfold prior to the mind, as can be seen if we study humanity as a whole. the heart centre opens before the head centre. love must ever be developed before power can be safely used. therefore the light of love must be functioning before the light of life can be consciously employed. as the lotus centre of the heart opens and reveals the love of god, through meditation a synchronous unfoldment takes place within the head. the twelve petalled lotus in the head (which is the higher correspondence of the heart centre, and the intermediary between the twelve petalled egoic lotus on its own plane and the head centre) awakens. the pineal gland is gradually brought from a state of atrop

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

thin itself, as a casket hides the jewel, that point of soul light which we call the light in the head. this is found within the brain, and is only discovered and later used when the highest aspect of the personality, the mind, is developed and functioning. then the union with the soul is made and the soul functions through the lower personal nature. the soul hides within itself, as the "jewel in the lotus" that faculty of dynamic energy which is the manifested attribute of the monad, the will. when the soul has unfolded all its powers and has learnt to include within its consciousness 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 lo

alue compared to the rewards, here and in this life, to the man who seeks to merge his everyday consciousness with that of his own soul. he enters then into the community of souls, and stands not alone. the only lonely periods are the result of wrong orientation and the holding on to that which hides the vision, and fills the hands so full that they cannot grasp what has been called "the jewel in the lotus" rule three the energy circulates. the point of light, the product of the labours of the four, waxeth and groweth. the myriads gather round its glowing warmth until its light recedes. its fire grows- 55- a treatise on white magic copyright 1998 lucis trust dim. then shall the second sound go forth. soul light and body light. principles and personalities. soul light and body light in thes

lended) illuminates the three worlds of man's endeavours and "the light is thrown upward" and illuminates all the spheres of man's conscious and unconscious experience. this is spoken of in the occult writings of the masters in these words "then the bull of god carries the light in his forehead, and his eye transmits the radiance; his head, with magnetic force, resembles the blazing sun, and from the lotus of the head, the path of light issues. it enters into the greater being, producing a living fire. the bull of god sees the solar angel, and knows that angel to be the light wherein he walks" then the work of the four proceeds. the four are at-one. the solar angel is identified with his instrument; the life of the sheaths is subordinated to the life of the inner divinity; the light of the

these two lower centres in their turn are responding to the energies being lifted and raised from the centres below the diaphragm. secondly, the centre between the eyebrows also begins to make its presence felt, and this significant two-petalled lotus begins to vibrate. it symbolises the work of at-one-ing the soul and the body, the subjective and the objective. in some occult books it is called the lotus with the ninety-six petals, but this is only a differentiation dealing with the energies focussed in the two petals. it will be noted that the sum total of the force petals in the centres (excluding the two head centres) amount in all to forty-eight petals. these energies in their two aspects of physical vital energy and soul qualities make up the ninety-six aspects or vibrations of the

ebrows, the number one hundred and forty-four appears. this number signifies the completed work of the twelve creative hierarchies, twelve times twelve, and thus the bringing together of the subjective soul and the objective body in perfect union and at-one-ment. this is the consummation. to these figures, one hundred and forty-four add that of the number one thousand (the number of the petals in the lotus of the head centre) and you have the number of the saved in the book of revelations, the one hundred and forty-four thousand who can stand before god, for the three ciphers which are found indicate the personality. when man has completed within himself the great work, when the number one hundred and forty-four thousand is seen as symbolising his point of attainment, then he can stand bef

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

and his real nature. they are as follows: the keeper of the records. the lord of memory- 48- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the unifier of the lower four the interpreter of that which is seen the lord of balance the divine separator the discriminating essential life the one who produces alliance the three-sided triangle the illuminator of the lotus the builder of the foundation the forerunner of the light the one who veils and yet reveals the dispenser of time the lord of space the universal mind the threefold wick the great architect of the universe and many others terms which indicate relation to light, to time, to space, to the manifested logos, to matter and to the "power which evokes the form" if all these names are studied in

wing scent. 4. the human kingdom. the secret of the double path or of the double breath. 5. the kingdom of souls..the secret of the golden rose of light. the symbolic forms in which these five secrets are hidden, and so conveyed to the intelligence of the initiate, are as follows: 1. the mineral secret .a diamond, blue white in colour. 2. the vegetable secret. a cube of sandalwood in the heart of the lotus. 3. the animal secret. a bunch of cypress, over a funeral urn. 4. the human secret. a twisted golden cord, with seven knots. 5. the egoic secret. a closed lotus bud with seven blue rays. be all this as it may, certain of the seven logoic influences are at this time dominant in the five kingdoms; in four cases, two rays control; in the case of the vegetable kingdom, three rays control. it

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

man, the living monad, is the veiled reality, and that which the angel of the presence hides. he is the synthetic expression of the purpose of god, symbolised through revealed, divine quality and manifested through the form. appearance, quality, life again this ancient triplicity confronts us. symbolically speaking, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works out as the growth of soul evolution and falls into three stages: 1. individualisation..personality. 2. initiation..ego. 3. identification

entered apprentice to that of the perfected- 94- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust initiate of the rose croix chapter. 4. the eighteen centres of force with which the spiritual man has to work: a. the seven centres in the etheric body. b. the seven centres in the astral body. c. the three rows of petals in the egoic lotus. d. the "jewel in the lotus, at the heart of the "flower of the soul, which makes the eighteenth centre. an understanding of these symbolic relations will do much to clarify the way of the soul in a body, and will constitute the basis of all true esoteric psychological study. a. the law of repulse and desire the section with which we have now to deal will concern itself specifically with the major problem of humani

in time and space, for they are a. the energy of intelligent life, coming from god the father. b. the energy of intelligent soul or consciousness, coming from god the son. c. the energy of intelligent matter coming from god the holy spirit. 5. the disciples of the world are occupied with the integration of the personality with the soul, or with the synthesis of the first five aspects of energy as the lotus petals of love come into conscious recognition, and the intuition begins faintly to function. these petals of love, which are only symbolic forms of expressing energy, have a dual activity they attract upward the planetary energies and bring downward the energies of the spiritual triad, the expression of the monad. 6. initiates are becoming conscious of the sixth type of energy, that of

aintly to function. these petals of love, which are only symbolic forms of expressing energy, have a dual activity they attract upward the planetary energies and bring downward the energies of the spiritual triad, the expression of the monad. 6. initiates are becoming conscious of the sixth type of energy, that of atma, the will aspect of spirit. this causes them to work with the plan and through the lotus petals of sacrifice to bring the service of the plan into being. this is ever the aim of the initiate members of the hierarchy. they understand, express and work with the plan. 7. after the third initiation, the disciple begins to work with, and to understand the significance of spirit and his consciousness shifts gradually out of the soul into that of the monad in the same way as the co

step precedes what is called initiation and signalises the arousing into activity of the central focus of power at the heart of each of the chakras or etheric lotuses. in all the previous stages, it has been the petals of the various lotuses, chakras or vortices of force which have come into increased motion. at this later stage, the "hub" of the wheel, the "point in the centre" or the "heart of the lotus" comes into dynamic action and the whole inner force-body becomes related in all its parts and begins to function harmoniously. this is of value to remember and upon this the teaching of esoteric psychology is based. we have therefore, three stages of activity spread over a long evolutionary cycle, and differing according to ray and to the karmic conditions engendered. 1. the stage of be

ue activity. b. the centres above the diaphragm, with the exception of the ajna and head centres, are receptive to impact and inflow of life. 3. at the stage of discipleship, when the individuality and the personality are beginning to merge, a. the two head centres are becoming increasingly active. b. the petals are all vibrant, and the dynamic life of the soul is beginning to sweep the centre of the lotus into activity. c. the light of the petals in the centres below the diaphragm is beginning to dim, but the centre of the lotus is becoming more and more brilliant and living. all the above process takes much time, and it includes the path of probation or purification and the path of discipleship. 4. at the stage of initiation when complete at-one-ment is established. a. the four centres a

ne body to another and its range of contacts, therefore, steadily expands, the centres in man's etheric body (three below and four above the diaphragm) are awakened in three major stages, though through the medium of many smaller awakenings. 1. they begin to develop from that of the "closed bud to that of the opened lotus. this takes place during the period of ordinary evolution. 2. the petals of the lotus become vibrant and alive. this is the stage of personality integration- 206- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 3. the heart of the lotus "the jewel in the lotus" also becomes actively alive. this is the period of the final stages upon the path. this process of unfoldment is itself brought about by five crises of awakening, so that

f the centre or lotus of force. the teaching given in the oriental and theosophical books refers primarily to the awakening and right relation of the centres when the aspirant is upon the probationary path. the teaching which i have here given has not before been so explicitly made public and has hitherto only been communicated orally. one half of the centre, the outer half (therefore one half of the lotus petals) is brought into increased activity upon the probationary path; the other half begins its intensified vibratory activity upon the path of discipleship, but the intensification of the centre of the lotus (though the one life controls both soul and body) only takes place when the two later techniques of fusion and of duality are carried successfully forward. certain questions theref

epts which determine the lemurian, atlantean and aryan civilisations. it is interesting to realise that there are fourteen more to come. the symbols which are already evolved are deeply ingrained in the human consciousness, and lead, for instance, to the constant use of the cross in its many diverse forms. two symbols are at this time taking form as the basis of the coming civilisation. these are the lotus and the flaming torch. hence the frequent appearance of these two in the life of meditation and the dream life of the world aspirants. c. those dreams which are symbolic presentations of teaching received in the hours of sleep by aspirants and disciples in the hall of learning on the highest level of the astral plane, and in the hall of wisdom on the mental plane. in the first hall is th

ee stages, and thus progressively condition the outer aspects of a mans life: a. there is a period wherein the centres are active only in a sluggish and semi-dormant manner: the forces of which they are formed, and which they express, move slowly and with a heavy inert rhythm; the light which can be seen wherever there is a centre is dim; the point of electric potency at the centre (the "heart of the lotus or chakra" the hub of the wheel, as it is esoterically termed in the oriental teaching) is relatively quiescent. there is just enough energy pouring into the centre to produce the preservation of life, the smooth functioning of the instinctual nature, plus a tendency to react, in a fluctuating and unintelligent manner to stimuli coming from the astral plane, via the individual astral bod

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

above all, of the heart and the throat centres. this should be carried forward in a rapid and definite manner and the rest of the meditation period should be given to group work, and to a consideration of the plans to be followed in the unfolding work of the larger group to which this group belongs. you will comprehend what i mean, brother of mine, when i repeat to you the ancient formula "out of the lotus in the head springs the flower of bliss. its earliest form is joy. out of the lotus in the heart springs the flower of love. its earliest indication, wisdom is- 117- discipleship in the new age- volume i copyright 1998 lucis trust out of the lotus in the throat emerges the flower of living forms. the earliest sign is understanding of the plan" joy, wisdom and the plan! these are for you

as constituting a magical phrase for each of your three bodies. you should all remember that ancient phrases (such as these i ofttimes give) are really untranslatable; i but put them into english words which will make their meaning clear. i make no attempt to preserve more than the sense. phrase i. for the mind "like a golden butterfly which flies in the face of the sun, i find myself poised upon the lotus petal of the earth. i hover; i stay a little moment and then i fly into the golden pathway that leads unto the sun" phrase ii. for the emotional nature "there is no darkness and no fog. there is no night or day. there are no storms nor peace, no rest nor strife; only the steadfast will of god which works toward good" phrase iii. for the physical body "down from the mountain top i come, b

, a little beyond where the flower border ends, a lone oak tree seems to have marched out on the grass for a druidic purpose of its own, a shapely young tree, taller than those in the wood. there is a bench beneath it. not far off, between the oak tree and the stream, there is a lotus pool, embedded in boulders and large flat rocks, like some of the rocks along the stream's edge and in the woods. the lotus pool is kept replenished by water piped from the spring in the woods. seated on these rocks one looks over and down about a foot or two, and sees these beautiful lotuses of different- 408- discipleship in the new age- volume i copyright 1998 lucis trust colours. but the two ends of the garden are the real beauty spots the eastern end, on both banks of the stream, being a mass of roses, b

e phrases upon which to meditate during the next six months. during the first three months will you meditate upon them within the head consciousness, and during the last three months will you repeat the meditation but this time within the heart and seek to feel their significance. thus will realisation come. phrase i. like a golden butterfly, which flies towards the sun, i find myself poised upon the lotus petal of the earth. held by the breath of love i hover. i stay a little moment and then i fly into the golden pathway which leads into the sun. phrase ii. there is no darkness and no fog. there is no night nor day. there are no storms nor peace; no rest, nor strife. only the changeless love of god, which works towards good. phrase iii. down from the mountain top i come, bringing the ligh

hings which i am attempting to do in the world, for this i know you will do. your soul demands it of your personality and will find you ever ready. below are six seed thoughts which i have chosen for your consideration. will you give them fifteen minutes of quiet thought each day? 1st month i am a bird of song. those in the high air can hear my song. my fellow pilgrims feel my joy. 2nd month i am the lotus of the heart. the perfume of the heart must fill the air around me and rest my fellowmen. 3rd month i am a pool of quiet. naught must destroy that peace, for all around me need that peace and quiet that the restful waters give- 448- discipleship in the new age- volume i copyright 1998 lucis trust 4th month i am a steadfast hill whereon the breeze of god blows free. the weary pilgrims on

ffected by the ray type of the disciple. 4. the response from the disciple upon the physical plane and the receptivity of his centres to the activity engendered by the soul, under impression by the master would be as follows: a. the sacrifice petals would transmit energy to the head centre, via the sacrifice petals (three of them) to be found in the ring of petals immediately around the "jewel in the lotus; from thence to the sacrifice petal in the three love petals and in the three knowledge petals. you, therefore, have five transmitting points of will-energy. b. the love petals similarly transmit love-energy to the heart centre, via the love petals, again five in all. c. the knowledge petals transmit energy, the energy of intelligent activity, to the throat centre, again in the same mann

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

potency in progression are all related to the fact that he is created to receive impression and that he possesses a mechanism of response to all the facets of the divine expression in manifestation. it is for that reason that the truly illumined man and all who have taken the three highest initiations are always referred to as "the diamond souled; they, in their totality constitute the "jewel in the lotus" that twelve-petalled lotus which is the symbol and expression of the potency of the planetary logos. you can see, therefore, how the theme of revelation runs throughout the entire evolutionary process; it must never be forgotten that step by step, stage by stage, expansion after expansion, initiation after initiation, the divine whole is realised by man. the method is impressed from a h

planes. the fact that we call only that tangible which we can see or touch and contact through the medium of the five senses is entirely wrong. all is regarded as belonging to the world of form which is found on the physical plane, the astral plane and the levels of the lower mind. this lower mental plane, referred to above, includes the level on which the causal body is found the plane in which "the lotus of love is floating" as the old commentary puts it. all that lies above that on mental levels, and on up to the highest of the cosmic physical planes, is formless. these distinctions must be most carefully borne in mind. there is within the human body a wonderful symbol of distinction between the higher etheric levels and the lower so-called physical levels. the diaphragm exists, separat

possesses seven triangles or transformed points. from the angle of shamballa the centres in a human being resemble a triangle with a point at the centre. from the angle of the hierarchy, conditions are somewhat different. you have the seven centres portrayed as lotuses, with varying numbers of petals; nevertheless there is always preserved and recognisably present a triangle, at the very heart of the lotus; always there is the triangle with its communicating point, and to this we give the name, the "jewel in the lotus" you have therefore the following symbolic presentation of the lotus, and you would do well to study it with care. the personality of the man is conditioned by the circle, which is the emanating influence of the lotus, and an interplay is thereby set up. the lotus itself is c

the name, the "jewel in the lotus" you have therefore the following symbolic presentation of the lotus, and you would do well to study it with care. the personality of the man is conditioned by the circle, which is the emanating influence of the lotus, and an interplay is thereby set up. the lotus itself is conditioned by the soul and in its turn conditions the "sphere of influence in the aura of the lotus" thus reaching into and conditioning the personality life. the triangle is conditioned by the spiritual triad, when the antahkarana is built or in process of building, and in its turn first of all inspires or fires the soul, and then finally destroys it. the dot at the centre is indicative of monadic life, first of all in its lowest expression of physical life and vitality, and finally a

ive of monadic life, first of all in its lowest expression of physical life and vitality, and finally as the "point of sensitivity" therefore we have- 94- telepathy and the etheric vehicle copyright 1998 lucis trust 1. the point at the centre, indicative of the monadic life. 2. the related energies of the egoic lotus, conditioned by the soul. 3. the sphere of radiation, the emanating influence of the lotus, conditioning the personality. 4. the triangle of energy, conditioned by the spiritual triad. the foregoing instruction on the etheric body is not long but it contains much that is relatively new and provides much food for assimilation. iv. the centres and the personality we will now consider the centres as controlling factors in the life of the personality in the three worlds, and their

ic vehicle of man are always composed of the physical ethers, but become upon the path of discipleship the vehicles of the cosmic ethers. to retain the picture with clarity, it might be well to consider very briefly the four aspects of the centres as i have listed them above, or that totality which they present to the eye of the see-er. these are: 1. the point at the centre. this is the "jewel in the lotus" to use the ancient oriental appellation; it is the point of life by means of which the monad anchors itself upon the physical plane, and is the life principle therefore of all the transient vehicles developed, undeveloped or developing. this point of life contains within itself all possibilities, all potentialities, all experiences and all vibratory activities. it embodies the will-to-b

ss, and as they are brought one by one into living expression, the seven subrays of the dominating monadic ray are also one by one made manifest, so that each initiate-disciple is (in due time) a son of god in full and outer glory. the time comes when the individual etheric body is submerged or lost to sight in the light emanating from these seven points and coloured by the light of the "jewel in the lotus" in the head, the thousand petalled lotus. each centre is then related by a line of living fire and each is then in full divine expression. much emphasis has been placed by teachers in the past upon the "killing out" of the centres below the diaphragm, or upon the transference of the energies of these centres into their higher correspondences. this i also have pointed out in other writin

t to use it. they are, however, energies which are dedicated to divine and not to material living, and are clear, pure and radiant; their central point of light is of such a brilliance that the ordinary eye of man can scarcely register it. at this point it must be remembered that though there are seven of these points, one at the centre of each lotus, there are only three types of such "jewels in the lotus" because the monad expresses only the three major aspects of divinity, or the three major rays. 2. the related energies. this expression has reference to what have been called the "petals" of the lotus: with these differentiations of the various energies i seek not here to deal; too much emphasis has ever been laid upon them both by oriental and occidental writers; there is far too much

eness of the initiate of still higher grades. it is ever concerned with consciousness; only the point at the centre is concerned with the first or life aspect; the petals concern the second or the consciousness aspect, and this must be most carefully borne in mind. the state of the consciousness is ever indicated by the size, the colour and the activity of the energies which compose the petals of the lotus; their unfoldment and their development is conditioned by the governing rays, as well as by the age and the length of the soul's expression. the extent and the nature of the relative "brightness" is also conditioned by the point of focus in any particular life, as well as by the trend of the thinking of the soul which is in incarnation; it must be remembered here that "energy follows tho

excessively limited in its import, because the aura is in reality indicative of the subject's centres. from the study of this aura certain things can be ascertained: a. whether the development is above or below the diaphragm. b. whether the centres are undeveloped or developed. c. whether the nature of the controlling rays is adequately clear. d. whether the point at the centre and the petals of the lotus are controlled, or whether a balance is being achieved- 99- telepathy and the etheric vehicle copyright 1998 lucis trust e. whether the personality is outgoing, and is therefore in a state of livingness, or whether a withdrawing is taking place due to introspection and self-centredness, or to the slow oncoming of the death process. f. whether the personality or the soul is in control, an

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

ove and therefore to the hierarchy; the buddhas of activity relate him to the third aspect of divinity, that of active intelligence. thus the energy of will, of consciousness and of creativity meet in him, providing the synthesis of the divine aspects. h. this is the only one of the seven centres which at the time of perfected liberation retains the position of an inverted lotus, with the stem of the lotus (the antahkarana, in reality) reaching up into "the seventh heaven" thus linking the initiate with the first major planetary centre, shamballa. all the other centres start by being inverted, with all the petals turned downwards towards the base of the spine; all, in the process of evolution, gradually unfold their petals and then slowly turn upwards "towards the summit of the rod" as it

rst: the soul now becomes a conscious creator because the third aspect developed and mastered through experience in the three worlds during the long cycle of incarnations has reached a point of perfected activity. putting it technically: the energy of the knowledge petals and the energy of the love petals are now so actively fused and blended that two of the inner petals, surrounding the jewel in the lotus, are no longer acting as veils to that jewel. i am here speaking symbolically. because of this happening, the death or the elimination of the personality is the first activity in the drama of conscious creation, and the first form created by the soul is a- 305- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust substitute for the personality. thus an ins

nto the blood stream (the endocrine glands) i would like to point out that the centres work through this endocrine system through direct impact, through a ray or stream of energy, emanating from the central point within the centre. through this medium they condition and control entire areas of the body and they do this through those aspects of the centres which we symbolically call the "petals of the lotus" in a point at the very centre of the lotus the life force is focussed, and as it- 366- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust passes outward into the related gland, it takes on the quality of the energy for which the centre is responsible, because life force is essentially unqualified. the ray of life, if one may call it so, which is found a

lified. the ray of life, if one may call it so, which is found at the heart of each centre, is identified monadically with its source, and possesses (when brought in contact with its petals) one major innate quality of attractive energy; all energy emanating from the one source in this solar system, is related to the energy which we call love, and this energy is magnetic attraction. the petals of the lotus, and the area of surrounding energy which constitutes the form of the lotus, are qualified by one of the seven subsidiary types of energy; these emanate from the seven rays which emerge out of the one source, as representatives of the manifold creator. within the solar system, as you know, are to be found the seven sacred planets, which are the custodians or the expression of these seven

eath takes place, the consciousness thread withdraws from the head centre- 368- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust and the life thread withdraws from the heart centre. what has not been emphasised is that this dual withdrawal has an effect upon every centre in the body. the consciousness thread, anchored in the head centre, qualifies the petals of the lotus called in the oriental literature the "thousand-petalled lotus" and the petals of that lotus have a relationship and a definitely qualifying effect (both radiatory and magnetic) upon the petals in every one of the other major centres within the etheric body; the head centre preserves them in qualifying activity, and when this quality of conscious response is withdrawn from the head centr

the head centre. the same general technique is true of the life thread which is anchored in the heart, after passing (in alliance with the consciousness thread) into and through the head centre. as long as the life thread is anchored in the heart it energises and preserves in livingness all the centres in the body, sending out its threads of life into a point which is found at the exact centre of the lotus, or at the heart of the centre. this is sometimes called "the jewel in the lotus" though the phrase is more frequently applied to the monadic point at the heart of the egoic lotus on its own plane. when death takes place and the life thread is gathered up by the soul and withdrawn from the heart into the head and from thence back into the soul body, it carries with it the life of each ce

ousness aspect; he works entirely with the life aspect; the perfect healer (something at present nonexistent) works through the closed and sealed- 372- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust point within the centre (the very heart of the centre. there the point of life is to be found. from this point within the centre, life rays out into the petals of the lotus, and the combination of the life at the centre and the consciousness, inherent in the petals, is the source of the living, breathing, sensitive human being-from the physical angle-and this the healer must recognise. behind this livingness and this consciousness is the being, the spiritual man, the actor, the one who feels (in varying degrees, and the thinker. the simplicity of the above

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

hanges in the egoic lotus. these changes might be inadequately expressed in the terms of the old commentary "there is that which transmutes knowledge into wisdom within a flash of time; there is that which changes sensitivity into love within an area of space; there is that which alters sacrifice into bliss where neither time nor space exists" formula four has a specific effect upon the "jewel in the lotus" awakening it to life; this it does (through effects produced) upon the three planes of the three worlds, thus bringing about changes in the seven wheels (centres) so that the "dynamic point at the centre of each wheel obliterates the lesser points of force, and thus the wheel begins to turn upon itself" formula five awakens the will, but any interpretation of this awakening would prove

nd purpose of the formula, which is called "the discovery of the point within the circle" this signifies as far as the group is involved the revelation of the central coherent force of the group itself. this is at the same time and until after the higher initiation which we call the fourth initiation the master at the centre of the group. this is, consequently, the correspondence to the "jewel in the lotus" where the individual is concerned, to the hierarchy, where humanity is concerned, and to the central point of life in all forms. of form and of consciousness, the circle and the point are the natural symbols. this applies equally to the atom, to man, to the planet and to the solar system. the concept must constitute the foundational idea in all reflection upon this formula. now for the

the effect upon the head centre. the race as a whole, however, is only just beginning to be ready for this awakening. hence the complete silence hitherto held upon this subject. adeptship was achieved in the atlantean race when the heart centre was alive and its twelve petals unfolded. the fourth initiation, which confers the status of adeptship, produced the mystic realisation, the unfoldment of the lotus of the heart and the deep conviction of the pairs of- 321- discipleship in the new age- volume ii copyright 1998 lucis trust opposites, yet at the same time the knowledge that the phenomenal reality and the spiritual reality were one and the same reality. thus the atlantean attainment established in the consciousness of its adepts, through initiation, the duality of all creation. the ary

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ons and relate it to the kingdoms of nature. there are of course several meanings to these ancient writings. i have referred above to the five streams of energy and have related them to the five centres. let me extend the idea somewhat by pointing out that these five energies are related to the centres or the lotuses to which i referred in a treatise on cosmic fire, or to the dynamic point within the lotus, through which the central life of the lotus flows; in the case of the first three energies (of shamballa, the hierarchy and humanity) you have the permanent point of life, light and activity in the lotus; in the case of that potent energy connected with the jews, you have a very temporary inflow of energy, and in the case of the forces of materialism, you have a relatively temporary tho

energies (of shamballa, the hierarchy and humanity) you have the permanent point of life, light and activity in the lotus; in the case of that potent energy connected with the jews, you have a very temporary inflow of energy, and in the case of the forces of materialism, you have a relatively temporary though apparently permanent focal point of reactionary energy. in connection with the petals of the lotus, you will find a close connection with the forces of the five kingdoms in nature; therefore, to the tabulation which was earlier given i would add the following for your consideration: 1. 5th kingdom..i.ntuition..s.piritual soul..head centre 2. 4th kingdom..intelligence..human soul..throat centre 3. 3rd kingdom..i.nstinct..a.nimal soul..solar plexus 4. 2nd kingdom..sentiency..f.eeling co

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

the o.m. and let them hear that o.m. as it is sounded forth by him who stands and waits at the very centre of the council chamber of the lord. rule xi. for applicants: let the disciple transfer the fire from the lower triangle to the higher and preserve that which is created through the fire at the midway point. for disciples and initiates: let the group together move the fire within the jewel in the lotus into the triad and let them find the word which will carry out that task. let them destroy by their dynamic will that which has been created at the midway point. when the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done. rule xii. for applicants: let the disciple learn to use the hand in service; let him seek the mark of the

nto conformity with the divine pattern. it should also be noted here that the energies projected by the initiate into the world of maya are directed by him from the various centres in his own body and from the central point of energy in- 118- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust each particular centre employed. it is the central "jewel in the lotus" from which the initiate works, and these seven central focal points, these seven jewels, so-called, are the correspondence of the jewel in the egoic lotus. this means, therefore, that successful work "within the veils of maya" involves ever the use of the will aspect and the conscious employment of that quota of the shamballa force which the initiate is able to appropriate and to use be

n-sentimental group interrelation. 2. learning how to use the forces of destruction constructively. 3. attaining the power to work as a miniature hierarchy, and as a group to exemplify unity in diversity. 4. cultivating the potency of occult silence. we now come, after these preliminary remarks, to a consideration of the next rule. rule xi. let the group together move the fire within the jewel in the lotus into the triad and let them find the word which will carry out that task. let them destroy by their dynamic will that which has been created at the midway point. when the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done. on first reading this rule it is obvious that it concerns the fourth initiation and the consequent destru

ndicate significances, but it will now be clear to you why i have dealt with the four qualities which a group must develop in unison prior to initiation. we shall find it useful to relate these qualities to the various phrases or injunctions in this rule xi. we must consider each of them separately. let us now look at the first sentence. 1. let the group together move the fire within the jewel in the lotus into the triad. let me first remind you that fire always connotes the first aspect and this, as you know, is the life aspect. to this let me add the well-known fact that "our god is a consuming fire" and call to your recollection that the first aspect is the destroyer aspect. you have immediately established a relation between the first two qualities with which we have been dealing and t

(page 215) have enabled the group to achieve the sounding of the word. that word, now emitted by them as a group under the inspiration of the master (and i use the word "inspiration" advisedly, has gone forth; it has passed beyond the sphere of the immediate group influence; it has made its initial impact upon the soul of the group and has vitalised to a new potency the life aspect, the jewel in the lotus of the soul. now comes the possibility of fulfilling the third great injunction contained in this rule: 3. let them destroy by their dynamic will that which has been created at the midway point. in the fulfillment of the requirement here enjoined, the group enters upon its major test in this work of transference. the group members have unitedly preserved the point of tension; unitedly th

within the hierarchy itself, is the christ and his two associates, the manu and the mahachohan. the forty-nine subsidiary ashrams (not all of which are yet functioning) are energised by the potency of will from the reservoir of energy at the heart of each major ashram, these in their turn being fed from the central reservoir. the correspondence of this in the human centres is called the "jewel in the lotus" let us now study the formation of the great ashram and then (this will have more meaning for you) the gradual formation of the seven ashrams under direct ray activity. this process lies in the past history of humanity and i shall only briefly touch upon it. once formed, it became the task of these seven ashrams to produce the forty-two ashrams. these seven ashrams express ray qualities

tions and the analogies will necessarily be clear to you. in order, therefore, to bring about the needed projection of the accumulated energies, organised by the creative imagination and brought to a point of excessive tension by the focussing of the mental impulse (an aspect of the will, the disciple then calls upon the resources of his soul, stored up in what is technically called "the jewel in the lotus" this is the anchorage of the monad a point which must not be forgotten. the aspects of the soul which we call knowledge, love and sacrifice, and which are expressions of the causal body, are only effects of this monadic radiation. therefore, before the bridge can be truly built and "projected on the upward way, providing safe travelling for the pilgrim's weary feet (as the old commentar

of the opened lotus. this he does when the sacrifice petals of the egoic lotus are assuming control in his life, when his knowledge is being transmuted into wisdom, and his love for the whole is growing; to these is being added the "power to renounce. these three egoic qualities when functioning with a measure of potency produce an increased activity at the very centre of soul life, the heart of the lotus. it should be remembered that the correspondences in the egoic lotus to the three planetary centres are as follows: shamballa..the jewel in the lotus. hierarchy..the three groups of petals. humanity..the three permanent atoms within the aura of the lotus. students should also bear in mind that they need to rid themselves of the usual idea of sacrifice as a process of giving-up, or renunc

identity. b. he is aware of the point of focussed tension which he has succeeded in producing and that three streams of energy have contributed to it the focussed energy of the personality, poised in the lower concrete mind, the inflowing magnetic energy of the soul, streaming out from the twelve petals of the three tiers plus the innermost tier of the egoic lotus, and the energy of the "jewel in the lotus" all streaming into the centre of tension on the mental levels of the lower mind. c. he is aware of as much of the consciousness of his ray energy as can enter into his awareness; this is his egoic ray energy and not personality force. he endeavours to see himself as a point of particular energy coloured by his ray life, and carefully bears in mind that the energy of his egoic ray is the

jor energy through which the monad is attempting to express itself, and also that his threefold egoic vehicle is a reflection of and closely related to the three aspects of the spiritual triad. it is this relation (and its conscious interplay and effect) which is evoked by the building of the antahkarana, and which eventually (when it is powerful enough) brings into radiant activity the "jewel in the lotus" 3. when these three stages of realisation have been completed as far as the disciple feels he is capable of carrying them, then and only then does he prepare himself for the distinctive use of his ray method in preparing for the "projecting sound" or word of power. you can see from all the above that this constitutes a definitely planned process of a basic scientific nature, and require

ANALYSIS OF THE 5 6 INITIATION

is now established in trapt. in harmony, one reflects the other. the wands of the chiefs the chief adept holds the wand of thoth; in that his grade of 7=4 is that of isis, we could say isis holds the wand of thoth. the second adept is 6=5 of hrwbg and alludes to horus who holds the wand of his father, osiris. the third adept is 5=6 of trapt which alludes to osiris, and he holds the wand of isis, the lotus wand. observe the correlation in the following diagram: b in f: the thoth wand held by isis. a in e: the osiris wand held by horus. c in b: the isis wand held by osiris. the three wands combined have a total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "power" in hebrew. 28=2+8=10=1, unity. power and unity are akin, in that as our order remains in a state o

n b: the isis wand held by osiris. the three wands combined have a total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "power" in hebrew. 28=2+8=10=1, unity. power and unity are akin, in that as our order remains in a state of unity under the light, it shall act as a power for the will of light. the globe of the chief adept wand is the light, the phoenix is the life, the lotus is love. light, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlasting wings of the divine, the chief adept's wand. one hundred and twenty one hundred

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

run! be incited [and] send forth insanity on the enemy! descend at the time of the radiant lightning consort! bhyo! the bitch marmo tselmikma427 opens her mouth and bares fangs of copper. a fog of disease swirls from her mouth. she who receives the previous [life] and catches the breath of the enemy drinks the warm blood of a transgressor s brain. she who is the follower of the red 422 "speech of the lotus" 423 as four aspects. skt. dharmavajra. 424 in fact, this is his secret name. 425 "conch shell-colored vermillion-eyed woman" 426 tib. srog dbugs. 427 "red vermillion-eyed woman" 164 rock might demon [313] run! run! now run! be incited [and] drink the brains of the enemy! descend at the time of the red bronze wolf! bhyo! the bitch marnak trakmikma428 gathers cloud-like poisonous vapors

erve the words of glorious tamdrin, conceal this within the eye of the nampar nangdz (rnam par snang mdzad)450 [statue] of the mount chimpu temple at samy [319] at the end of time, the moment when the dharma king is cast down as vulgar will come. therefore, at that time, the haughty ones of the violence demons and the eight classes [of demons] will manifest; the red-colored knowledge-bearer451 of the lotus family and the horse will speak [and] shout forth with wrathful voices; it will create a beautiful appearance. from the wisdom of the lotus lord s compassion, a single accomplishment will be obtained. thus, when properly practiced, the dharma king with his disciples will protect [you] and will restore damaged temples" this was similarly instructed during the time of both king trisong deu

the image on the east over-door projection of the samy central temple,454 it speaks like a human. while tracing it, on the first day of the sixth month, analyze it. on the second day, while understanding its oral instruction [also] understand it as the basis of belief in the drawing. this should be kept secret. colophon (319.6-320.1 [320] this was revealed from a treasure [text] by ngari pa.chen, the lotus king, powerful emanation of wisdom. 450 "fully-manifested one".skt. vairocana. 451 skt. vidy.dhara. 452 a close disciple of guru rinpoche who attained accomplishment through the tamdrin practice and was later incarnated within the karmapa (kar ma pa) lineage. born into the nganlam clan in the phen valley, he took ordination from .antarak.ita in the first group of seven tibetan monks. hav

the soles of the feet. press on top of the knees [with] fists. having made the fists in front of the lotuses with the two-handed single-pointed vajra [mudra, make the seal of dorj chang (rdo rje chang).511 when [the sign] descends, pull, throw, loosen, utilize, and release it in front of [the statue. ha. pha .ubham. e. terma entrusting the warlord s life-energy to tamdrin (328.5-332) thus called "the lotus-empowered terma which entrusts the warlord s life-energy" homage to the lord of the glorious haughty ones! at the time when the propitiation of tamdrin has passed, the seven violence demon brothers are certain to arise in reality. with respect to that, one should strive to offer and praise without fear [329] when one entrusts the dharma teachings, create a great red offering mansion. on

the tamdrin [statue] at samy. regarding the three procedures in the scroll of the life-energy arrow within the copy of that text; conceal it in the namnang [statue] at mount chimpu. when the impure age520 rises, at the time when the royal lineage falls into vulgarity, a man who will obtain this very text will arise in the manner of a fierce lightning bolt. by establishing the knowledge mantra of the lotus, the haughty ones will be gathered uncontrollably, arising from the direction of the copper field realm of the might demons. then they will protect the accomplished royal lineage [332] this fulfillment bestows fruition. without the vow [the protectors] might slip from one s hand" speaking thus, when the master padma[sambhava] went to tame the flesh-eating demons of the southwest for both

BLAVATSKY H P ANTHROPOGENESIS

even times doth he see thee nearer to himself, seven times more doth he feel thee. thou hast forbidden thy servants, the small rings, to catch thy light and heat, thy great bounty to intercept on its passage. send now to thy servant the same" 3. said the "lord of the shining face "i shall send thee a fire when thy work is commenced. raise thy voice to other lokas; apply to thy father, the lord of the lotus, for his sons. thy people shall be under the rule of the fathers. thy men shall be mortals. the men of the lord of wisdom, not the lunar sons, are immortal. cease thy complaints. thy seven skins are yet on thee. thou art not ready. thy men are not ready" 4. after great throes she cast off her old three and put on her new seven skins, and stood in her first one- ii. 5. the wheel whirled f

istinctly called "the mind-born sons of brahma; and this specified mode of engendering precluded every idea of phallicism, at any rate in the earlier human nations. this instance well illustrates the respective spirituality of the two nations- 3. said the "lord of the shining face "i shall send thee a fire when thy work is commenced. raise thy voice to other lokas, apply to thy father the lord of the lotus (kumuda-pati (a) for his sons. thy people shall be under the rule of the fathers (pitri-pati. thy men shall be mortals. the men of the lord of wisdom (budha, mercury) not the sons of soma (the moon) are immortal. cease thy complaints (b. thy seven skins are yet on thee. thou art not ready. thy men are not ready (c (a) kumuda-pati is the moon, the earth's parent, in his region of soma-lok

third face being left a blank (a reference to the untimely end of the atlanteans) is brown-black. padmapani (daksha) is seated on the column, and forms the apex. in this reference[[vol. 2, page] 179 the birth-days of the dhyanis. compare stanza 39. the dhyan chohan is represented with four arms, another allusion to the four races. for while two are folded, the third hand holds a lotus (padmapani "the lotus-bearer, this flower symbolizing generation, and the fourth holds a serpent, emblem of the wisdom in his power. on his neck is a rosary, and on his head the sign of water[[diagram- matter, deluge- while on his brow rests the third eye (siva's eye, that of spiritual insight. his name is "protector (of tibet "saviour of humanity" on other occasions when he has only two arms, he is chenresi

f physical man, and of the fifth race, had found its way into the so-called new world ages and ages before the "sacred doctrine" of buddhism[[vol. 2, page] 425 the oldest records about atlantis. the "kings of light" is the name given in all old records to the sovereigns of the divine dynasties. the "azure seats" are translated "celestial thrones" in certain documents. the "flower of power" is now the lotus; what it may have been at that period, who can tell. the writer proceeds, like the later jeremiah, to bewail the fate of his people. they had become bereft of their "azure (celestial) kings, and "they of the deva hue" the moon-like complexion, and "they of the refulgent (golden) face" have gone "to the land of bliss, the land of metal and fire; or- agreeably with the rules of symbolism

hat our race has reached its fifth sub-race, how can it be otherwise[[vol. 2, page] 472 the secret doctrine. in his supposed monotheism over the heathen, whom his law commanded him to hate* a commandment now gladly accepted by the christian too, in spite of another and later commandment "love each other" both india and egypt had and have their sacred lotuses, symbolic of the same "holy of holies- the lotus growing in the water, a double feminine symbol- the bearer of its own seed and root of all. viraj and horus are both male symbols, emanating from androgyne nature, one from brahma and his female counterpart vach, the other, from osiris and isis- never from the one infinite god. in the judaeo-christian systems it is different. whereas the lotus, containing brahma, the universe, is shown g

horus are both male symbols, emanating from androgyne nature, one from brahma and his female counterpart vach, the other, from osiris and isis- never from the one infinite god. in the judaeo-christian systems it is different. whereas the lotus, containing brahma, the universe, is shown growing out of vishnu's navel, the central point in the waters of infinite space, and whereas horus springs from the lotus of the celestial nile- all these abstract pantheistic ideas are dwarfed and made terrestrially concrete in the bible: one is almost inclined to say that in the esoteric they are grosser and still more anthropomorphic, than in their exoteric rendering. take as an example the same symbol, even in its christian application; the lilies in the hand of the archangel gabriel (luke i. 28. in hin

ar with the lingham and yoni found on every road-side in india. just as the iao of the mysteries was distinct from jehovah, so was the later iao and abraxas of some gnostic sects identical with the god of the hebrews, who was the same with the egyptian horus. this is undeniably proven on "heathen" as on the gnostic "christian" gems. in matter's collection of such gems there is a "horus" seated on the lotus, inscribed[[abrasaxiao (abraxas iao- an address exactly parallel to the so frequent[[eis zets sarapi (eis zets sarapi) on the contemporary heathen gems; and therefore only to be translated by "abraxas is the one jehovah (king's gnostics, p. 327. but who was abraxas? as the same author shows "the numerical or kabalistic value of the name abraxas directly refer to the persian title of the

ers is placed a quarter arc of an oviform curve, and when the four are put together they form an oval; thus the figure combines the cross with the circle round in four parts, corresponding to the four corners of the cross. the four segments answer to the four feet of the swastica cross and the fylfot of thor. the four-leaved lotus flower of buddha, is likewise figured at the centre of this cross, the lotus being an egyptian and hindu type of the four quarters. the four quarter arcs, if joined together, would form an ellipse, and the ellipse is also figured on each arm of the cross. this ellipse therefore denotes the path of the earth. sir j. y. simpson copied the following specimen[[diagram, which is here presented, as the cross of the two equinoxes and the two solstices placed within the

BLAVATSKY H P COSMOGENESIS

e union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric and esoteric. 381 the purity of early phallicism. 383 the egyptian lotus. 385- ix. deus lunus. 386 a glance at the lunar myth. 387 a key-note 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. demo

sons were not yet born from the web of light. darkness alone was father-mother, svabhavat; and svabhavat was in darkness. 6. these two are the germ, and the germ is one. the universe was still concealed in the divine thought and the divine bosom- stanza iii. 1. the last vibration of the seventh eternity thrills through infinitude. the mother swells, expanding from within without, like the bud of the lotus. 2. the vibration sweeps along, touching with its swift wing the whole universe and the germ that dwelleth in darkness: the darkness that breathes over the slumbering waters of life. 3. darkness radiates light, and light drops one solitary ray into the mother-deep. the ray shoots through the virgin egg, the ray causes the eternal egg to thrill, and drop the non-eternal germ, which conden

hese collectively form "the germ" or rather, as no atom can be made visible to our physical eye, the collectivity of these (if the term can be applied to something which is boundless and infinite) forms the noumenon of eternal and indestructible matter (b) one of the symbolical figures for the dual creative power in nature (matter and force on the material plane) is padma, the waterlily of india. the lotus is the product of heat (fire) and water (vapour or ether; fire standing in every philosophical and religious system as a representation of the spirit of deity* the active, male, generative principle; and ether, or the soul of matter, the light of the fire, for the passive female principle from which everything in this universe emanated. hence, ether or water is the mother, and fire is th

g in every philosophical and religious system as a representation of the spirit of deity* the active, male, generative principle; and ether, or the soul of matter, the light of the fire, for the passive female principle from which everything in this universe emanated. hence, ether or water is the mother, and fire is the father. sir w. jones (and before him archaic botany) showed that the seeds of the lotus contain- even before they germinate- perfectly formed leaves, the miniature shape of what one day, as perfect plants, they will become: nature thus giving us a specimen of the preformation of its production. the seed of all phanerogamous plants bearing proper flowers containing an embryo plantlet ready formed (see part ii "the lotus flower as an universal symbol) this explains the senten

t plants, they will become: nature thus giving us a specimen of the preformation of its production. the seed of all phanerogamous plants bearing proper flowers containing an embryo plantlet ready formed (see part ii "the lotus flower as an universal symbol) this explains the sentence "the mother had not yet swollen- the form being usually sacrificed to the inner or root idea in archaic symbology. the lotus, or padma, is, moreover, a very ancient and favourite[[footnote(s* an unpoetical term, yet still very graphic (see foot-note to stanza iii* even in christianity (see part ii "primordial substance and divine thought* gross "the heathen religion" p. 195[[vol. 1, page] 58 the secret doctrine. simile for the kosmos itself, and also for man. the popular reasons given are, firstly, the fact ju

, is, moreover, a very ancient and favourite[[footnote(s* an unpoetical term, yet still very graphic (see foot-note to stanza iii* even in christianity (see part ii "primordial substance and divine thought* gross "the heathen religion" p. 195[[vol. 1, page] 58 the secret doctrine. simile for the kosmos itself, and also for man. the popular reasons given are, firstly, the fact just mentioned, that the lotus-seed contains within itself a perfect miniature of the future plant, which typifies the fact that the spiritual prototypes of all things exist in the immaterial world before those things become materialised on earth. secondly, the fact that the lotus plant grows up through the water, having its root in the ilus, or mud, and spreading its flower in the air above. the lotus thus typifies t

ore those things become materialised on earth. secondly, the fact that the lotus plant grows up through the water, having its root in the ilus, or mud, and spreading its flower in the air above. the lotus thus typifies the life of man and also that of the kosmos; for the secret doctrine teaches that the elements of both are the same, and that both are developing in the same direction. the root of the lotus sunk in the mud represents material life, the stalk passing up through the water typifies existence in the astral world, and the flower floating on the water and opening to the sky is emblematical of spiritual being- stanza ii- 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

thought" which had not yet penetrated "into the divine bosom" this idea, note well, is at the root, and forms the origin of all the allegories about the "sons of god" born of immaculate virgins[[vol. 1, page] 62 the secret doctrine. stanza iii. commentary. 1. the last vibration of the seventh eternity thrills through infinitude (a. the mother swells, expanding from within without like the bud of the lotus (b (a) the seemingly paradoxical use of the sentence "seventh eternity" thus dividing the indivisible, is sanctified in esoteric philosophy. the latter divides boundless duration into unconditionally eternal and universal time and a conditioned one (khandakala. one is the abstraction or noumenon of infinite time (kala; the other its phenomenon appearing periodically, as the effect of mah

ctivity into as limitless objectivity "the ever (to us) invisible and immaterial substance present in eternity, threw its periodical shadow from its own plane into the lap[[vol. 1, page] 63 the universe, a flitting shadow. of maya" it implies that this expansion, not being an increase in size- for infinite extension admits of no enlargement- was a change of condition. it "expanded like the bud of the lotus; for the lotus plant exists not only as a miniature embryo in its seed (a physical characteristic, but its prototype is present in an ideal form in the astral light from "dawn" to "night" during the manvantaric period, like everything else, as a matter of fact, in this objective universe; from man down to mite, from giant trees down to the tiniest blades of grass. all this, teaches the h

on this globe during the geological periods of its formative cycle. and thus shall they go on changing with every[[vol. 1, page] 184 the secret doctrine. root race and every chief sub-race down to the last one of the seventh in this round. 3 "the inner, now concealed, man, was then (in the beginnings) the external man. the progeny of the dhyanis (pitris, he was 'the son like unto his father' like the lotus, whose external shape assumes gradually the form of the model within itself, so did the form of man in the beginning evolve from within without. after the cycle in which man began to procreate his species after the fashion of the present animal kingdom, it became the reverse. the human foetus follows now in its transformations all the forms that the physical frame of man had assumed thro

lank[[vol. 1, page 301] book i, part ii. the evolution of symbolism in its approximate order- explanatory sections[[vol. 1, page 302] contents. page. i- symbolism and ideographs. 303 ii- mystery language. 310 iii- primordial substance and divine thought. 325 iv- chaos, theos, kosmos. 342 v- the hidden deity and its glyphs. 349 vi- the mundane egg. 359 vii- the days and nights of brahma. 368 viii- the lotus as a universal symbol. 379 ix- deus lunus. 386 x- tree and serpent and crocodile worship. 403 xi- demon est deus inversus. 411 xii- theogony of the creative gods. 424 xiii- the seven creations. 445 xiv- the four elements of the ancients. 460 xv- on kwan-shi yin and kwan-yin. 470[[vol. 1, page 303] book i- part ii (secret doctrine) i. symbolism and ideographs "a symbol is ever, to him who

g from this chaos and darkness, brahma, the architect of the world, poised on a lotus-leaf, floated (moved) upon the waters, unable to discern anything but water and darkness" perceiving such a dismal state of things, brahma soliloquises in consternation "who am i? whence came i" then he hears a voice "direct your thoughts to bhagavat" brahma, rising from his natatory position, seats himself upon the lotus in an attitude of contemplation, and reflects upon the eternal, who, pleased with this evidence of piety, disperses the primeval darkness and opens his understanding "after this brahma issues from the universal egg (infinite chaos) as light, for his understanding is now opened, and he sets himself to work: he moves on the eternal waters, with the spirit of god within himself; and in his

is called phta; as logos-creator, he becomes imhot-pou, his son "the god of the handsome face" in their primitive characters these two were the first cosmic duad, noot "space or sky" and noo "the primordial waters" the androgyne unity, above whom was the concealed breath of kneph. and all of them had the aquatic animals and plants sacred to them, the ibis, the swan, the goose, the crocodile, and the lotus. returning to the kabalistic deity, this concealed unity is then[[hebrew[[to pan[[apeiros, endless, boundless, non-existent[[hebrew] so[[footnote(s* we use the term as one accepted and sanctioned by use, and therefore more comprehensible to the reader[[vol. 1, page] 354 the secret doctrine. long as the absolute is within oulom* the boundless and termless time, as such, en-soph cannot be

the pyramid of "cheops" is built upon the measures of this decimal notation, or rather upon the digits and their combinations with the nought. of this, however, sufficient was said in isis unveiled, and it is useless to repeat and return to the same subject. the symbolism of the lunar and solar deities is so inextricably mixed up, that it is next to impossible to separate such glyphs as the egg, the lotus, and the "sacred" animals from each other. the ibis, for instance, sacred to isis, who is often represented with the head of that bird, sacred also to mercury or thoth, because that god assumed its form while escaping from typhon- the ibis was held in the greatest veneration in egypt. there were two kinds of ibises, herodotus tells us (lib. ii. c. 75 et seq) in that country: one quite bl

ath rao, of madras, a sanscrit encyclopedia, places katapa (kalapa) on the northern side of the himalayas, hence in tibet. the same is stated in chapter xii (skanda) of bhagavat, vol. iii, p. 325* the vayu purana declares that moru will re-establish the kshattriya in the nineteenth coming yuga (see "five years of theosophy" p. 483 "the moryas and koothoomi[[vol. 1, page] 379 lotus and lily. viii. the lotus, as a universal symbol. there are no ancient symbols, without a deep and philosophical meaning attached to them; their importance and significance increasing with their antiquity. such is the lotus. it is the flower sacred to nature and her gods, and represents the abstract and the concrete universes, standing as the emblem of the productive powers of both spiritual and physical nature

BLUE EQUINOX

these things. 26. for there is no symbol of thee. liber lxv 79 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the whie thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcendest the forces in their concourse and cohesion, in their death and their disruption. thou art python, the terrible serpent about the end of all things! 31. i turned about me thrice in every way; and always i came at the last unto thee. 32

t up in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swing the thurible of my delight before thee, and the fervour of the orisons shall intoxicate thy nostrils. 46. o thou who camest from the land of the elephant, girt about with the tiger.s pell, and garlanded with the lotus of the spirit, do thou inebriate my life with thy madness, that she leap at my passing. 47. bid thy maidens who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the vo

mind body ruach. the heart is tiphareth, the centre of ruach. the equinox 22 43. eternal life.s pure waters, clear and crystal, with the monsoon tempest.s muddy torrents cannot mingle. we are now again on the subject of suppressing thought. the pure water is the stilled mind, the torrent the mind invaded by thoughts. 44. heaven.s dew-drop glittering in the morn.s first sunbeam within the bosom of the lotus, when dropped on earth becomes a piece of clay; behold, the pearl is now a speck of mire. this is not a mere poetic image. this dew-drop in the lotus is connected with the mantra .aum mani padme hum. and to what this verse really refers is known only to members of the ninth degree of o.t.o. 45. strive with thy thoughts unclean before they overpower thee. use them as they will thee, for i

arsifal, where the scenery comes to the knight instead of the knight going to the scenery. but there is also implied the doctrine of the tao, and only one who is an accomplished taoist can hope to understand this verse (see .the hermit of esopus island. part of the magical record of the beast 666, to be published in the equinox, vol. iii) 50. let thy soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun. 51. let not the fierce sun dry one tear of pain before thyself hast wiped it from the sufferer.s eye. the equinox 24 52. but let each burning human tear drop on thy heart and there remain; nor ever brush it off, until the pain that caused it is removed. this is a counsel never to forget the original stimulus which has driven you to the path, the

BOOK T

ining flame: the rose of the palace of fire" 9. the knight of cups is "the lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cups is "the queen of the thrones of the waters" book t page 1 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 11. the king of cups is "the prince of the chariot of the waters" 12. the knave of cups is "the princess of the waters: the lotus of the palace of the floods" 13. the knight of swords is "the lord of the wind and the breezes: the king of the spirits of air" 14. the queen of swords is "the queen of the thrones of air" 15. the king of swords is "the prince of the chariot of the winds" 16. the knave of swords is "the princess of the rushing winds: the lotus of the palace of air" 17. the knight of pentacles is "the lor

n to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 degree libra to 20 degree scorpio. air of water prince and emperor of nymphs or undines. xii. the princess of the waters; the lotus of the palace of the floods knave of cups a beautiful amazon-like figure, softer in nature than the princess of wands. her attire is similar. she stands on a sea with foaming spray. away to her right a dolphin. she wears as a crest a swan with opening wings. she bears in one hand a lotus, and in the other an open cup from which a turtle issues. her mantle is lined with swans-down, and is

istrustful, suspicious, firm in friendship and enmity; careful, observant, slow, over-cautious, symbolizes gr:alpha and gr:omega; he slays as fast as he creates. if ill dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 degree capricorn to 20 degree aquarius. air of air prince and emperor of the sylphs and sylphides. xvi. the princess of the rushing winds; the lotus of the palace of air book t page 8 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resemble

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ur spine straight. i personally recommend that you sit in a comfortable, straight-backed chair. you should be able to sit well back spine straight with your feet flat on the floor. the chair should, preferably, have arms to it on which to rest your arms. it need not have a high back, in fact it is better if it does not. you may prefer to sit or lay on the floor. if you choose to sit on the floor, the lotus position is not recommended unless you are an adept and completely comfortable with it. you should select a location that allows you to lean against something for back support. the floor surface should be comfortably soft. it is helpful, though not absolutely necessary, to reduce the presence of man-made fibers such as metal, plastic and synthetics, as much as possible. ideally a soft sh

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

d the distances right. for group work, you can light a circle of candles. if you are working indoors, and there is no natural harmonious sound, such as the water, you may like to play softly a cd of rainforest or ocean sounds, birdsong or dolphin calls* light incense sticks of frankincense or myrrh* sit either cross-legged on the floor on a rug or blanket with your hands supporting your knees, in the lotus position if you are skilled in yoga, or on a chair with both feet flat on the floor. if you wish, support your back with a pillow and have arm rests on the chair for your elbows. relax your arms and hands, with palms uppermost. it is important to be comfortable and not to be distracted by worrying about keeping in a particular 'approved' position* visualise yourself surrounded by a circl

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the black band and into the element of l. it is a simple matter to banish negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol representing the operation of the eternal spirit and t

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

er of the golden dawn. apport: from the french meaning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or entity from the spirit world or the astral plane (q.v. aquarius "the water-bearer" in astrology (q.v, the eleventh sign of the zodiac (q.v) having the qualities of fixed (q.v) and air (q.v) and is ruled by the planet uranus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: unconventionally, rebelliously, humanitarianly, impersonally, with originality, with detachment, creatively. ararita: a hebrew, notarikon (q.v) for "eh-chahd rash, eh-chu-doh-toh rash, ye-chudoh- toh teh-mur-ah-toh eh-chahd" used in the lesser banishing ritual of the hexagram [lbrh (q.v, stating that the ultimate divinity is u

atrist, such a concept existing within the collective unconscious mind of humanity. archetypal image: the form in which an archetype is clothed by a particular culture, mythology, religion, or individual. aries "the ram" in astrology (q.v, the first sign of the zodiac (q.v) having the qualities of cardinal (q.v) and fire (q.v) and is ruled by the planet mars (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: courage, forceful, animation, outgoing, ardently, egotistically, ardently, impulsively, vigorously, aggressively, enthusiastically. artificial elemental: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. aspirant: from the french from the lat

gh his seer, the alchemist and rouge, edward kelley. the calls were used extensively in the magick of the hermetic order of the golden dawn [g.d (q.v, aleister crowley (q.v, and anton lavey. cancer "the crab" in astrology (q.v, the fourth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and water (q.v) and is ruled by the planet luna (the moon (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange-yellow. keywords include: home, indistinct, protectively, sensitive, caring, maternally, domestically, gaspingly, moodily. capricorn "the goat" in astrology (q.v, the tenth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and earth (q.v) and is ruled by the planet saturn (q.v. on the rainbow wand (q.v) and on the lotus wand ari

the literal kabalah (q.v) which assigns numbers to each of the hebrew letters. words of equal value are believed to have an important relationship with each other. a specific field of numerology (q.v. gemini "the twins" in astrology (q.v, the third sign of the zodiac (q.v) having the qualities of mutable (q.v) and air (q.v) and is ruled by the planet mercury (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange. keywords include: versatility, duality, with communication, intellectually, alertly, rationally, nervously. ghost(s: 1) when not caused by psycho kinetic activity (see psychonisis, in a living person (as can be the case in some poltergeist cases, these are entities that are the astral remains of deceased people stuck in the lowest levels of

f unwanted negative influences. also a good technique of psychic self defense, as this ritual strengthens, fortifies, and magnifies the aura. this ritual is terrestrial in nature. lemures: see larvae. leo "the lion" in astrology (q.v, the fifth sign of the zodiac (q.v) having the qualities of fixed (q.v) and fire (q.v) and is ruled by the planet sol (the sun (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color yellow. keywords include: loudly, proudly, powerfully, creatively, dramatically, heartily, need for recognition, pleasure seeking, dramatically. levi-zaed, eliphas [nee alphonse louis constant: famous 19th century occultist whose writings helped begin the "french occult revival" that led to the founding of the hermetic order of the golden dawn [g.d

of a physical body without apparent support. usually applied to the suspension of a human being. christian saints, hindu yogis, and victorian spirit mediums were sometimes credited with this ability. libra "the scales" in astrology (q.v, the seventh sign of the zodiac (q.v) having the qualities of cardinal (q.v) and air (q.v) and is ruled by the planet venus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color green. keywords include: relate, balance, complement, expressive, diplomatically, socially, discontentedly, harmoniously, impartially. license to depart: granting an entity permission to leave an area to which it has been called. little nasties: a term used by donald michael kraig to denote non-physical dwellers on the astral plane that can be shock

id to be masculine in nature. pillar, of severity: the left hand column on the tree of life (q.v. it is composed of the third, fifth and eighth sephiroth (q.v, and is said to be feminine in nature. pisces "the fish" in astrology (q.v, the twelfth sign of the zodiac (q.v) having the qualities of mutable (q.v) and water (q.v) and is ruled by the planet neptune (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color crimson. keywords include: impressionably, emotionally, vaguely, idealistically, spiritually, with compassion. place of comfort: a special place within a magickal circle for a couple to engage in sex magick (q.v. plane, astral: a non-physical level of existence which is the basis for the physical plane, and the place where many non-physical entities

host, or holy spirit by early church fathers. runes: angular glyphs used both as magickal symbols and as letters of writing by ancient peoples of northern europe. a method of divination (q.v- s- sagatarius "the archer" in astrology (q.v, the ninth sign of the zodiac (q.v) having the qualities of mutable (q.v) and fire (q.v) and is ruled by the planet jupiter (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color blue. keywords include: wide rangingly, boisterously, bluntly, expansively, optimistically, wisely, freely. sanders, alex: the founder of a tradition of wicca (q.v) known as alexandrian wicca (q.v. called by his followers "the king of the witches" satan: in the christian, jewish, and islamic religions, the supreme arch-foe of god. the prince of dark

al term to describe an organized occult tradition that has a specific magickal teaching or philosophy. it may or may not have an actual physical center or headquarters were students are instructed. scorpio "the scorpion" in astrology (q.v, the eighth sign of the zodiac (q.v) having the qualities of fixed (q.v) and water (q.v) and is ruled by the planet pluto (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color blue-green. keywords include: emotionally, intensely, penetratingly, cruelly, secretively, vindictively, compulsively, curiously, guardedly. scrying: divination by allowing the eyes to rest on a plain surface so that the mind becomes stilled, and receptive to imagery which arises from the unconscious. a method of utilizing the psionic discipline of

nnior deck of italy, in the 15th century. tau: greek for the letter "t" and a cross with the horizontal bar at the top of the vertical line. the shape of a traditional ceremonial/ritual magician's robe. taurus "the bull" in astrology (q.v, the second sign of the zodiac (q.v) having the qualities of fixed (q.v) and earth (q.v) and is ruled by the planet venus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red-orange. keywords include: stubbornness, patience, perseverance, deliberately, practically, obstinately, possesively, reliably. telekinesis: 1) from the greek "tele" meaning "far off or at a distance" and "kinesis" meaning "to move. 2) the psionic discipline of the movement of objects without obvious material agency. sometimes mistakenly called p

nded (loudly or silently) they should cause not only the practitioner, but all of space around the practitioner and all of the very existence of space before one to vibrate or resonate to the sound. virgo "the virgin" in astrology (q.v, the sixth sign of the zodiac (q.v) having the qualities of mutable (q.v) and earth (q.v) and is ruled by the planet mercury (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color yellow-green. keywords include: picky, overly critical, practicality, with detail, industriously, modestly, analytically, discriminatingly, critically. virtues, occult: the magickal potency of efficacy of herbs, stones, beasts, and other things impressed upon them through the stars at the time of their creation by the heavenly intelligences (q.v. vi

ncepts of what they should have been. a. e. waite and aleister crowley (q.v) were bitter rivals. wand: the primary weapon and tool of elemental fire and of the south. a ceremonial magician's primary weapon, used to represent his/her will. wand, lotus: in the astral star, the primary weapon of an adept. this tool is used to represent "elemental spirit" for the membership. it is almost identical to the lotus wand used by the g.d. the lotus wand is of a planetary nature, and is the rainbow wand (q.v) of the lord/lady of the portal (of adepts) with the addition of the symbolism of the lotus flower. this powerful weapon is used to signify the true will of the magician in magickal operations. wand, rainbow: the modified "lotus wand" of the g.d. by donald michael kraig. the "shaft" of a lotus wan

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

a ence figures of him which are so common, he stands upon the back of a lion.[1] he no doubt represents the sun-god in the legend which made him to burst forth from a lotus, for the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (10 of 19 [8/10/2001 11:23:59 am] in the pyramid of unas the king is said to xaa em, nefer-tmu em sessen er sert ra rise like nefer-tmu from the lotus (lily) to the nostrils of ra" and to "come forth on the horizon every day"[2] neheb-ka is the name of a goddess who is usually represented with the head of a serpent, and with whom the deceased identifies himself. sebak a form of horus the sun-god, must be distinguished from sebak the companion of set, the opponent of osiris; of each of these gods the crocodile was the sacred animal, and

v. 332. 3. ibid, tav 124. 4. ibid, op. cit, tav. 362] p. cxxiii beb, bebti, baba, or babu, mentioned three times in the book of the dead, is the "firstborn son of osiris" and seems to be one of the gods of generation. hapi is the name of the great god of the nile who was worshipped in egypt under two forms, i.e "hapi of the south" and "hapi of the north; the papyrus was the emblem of the one, and the lotus of the other. from the earliest times the nile was regarded by the egyptians as the source of all the prosperity of egypt, and it was honoured as being the type of the life-giving waters out of the midst of which sprang the gods and all created things. in turn it was identified with all the gods of egypt, new or old, and its influence was so great upon the minds of the egyptians that fro

ble the doors of the tomb. behind him stand nephthys on his right hand and isis on his left. facing him, and standing on a lotus flower, are the four "children of horus (or osiris" or gods of the cardinal points. the first, mestha, has the head of a man; the second, hapi, the head of an ape; the third, tuamautef, the head of a jackal; and the fourth, qebhsennuf, the head of a hawk. suspended near the lotus is an object which is usually called a panther's skin,[1] but is more probably a bullock's hide. the roof of the shrine is supported on pillars with lotus capitals, and is surmounted by a figure of horus-sept or horus-seker and rows of ur i. in the centre ani kneels before the god upon a reed mat, raising his right hand in adoration, and holding in his left hand the kherp sceptre. he wea

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

is visits provided him with material for his books and numerous articles (some written under the pseudonym chu ch an. his popular books contributed to the spread of eastern religion in the west through the 1970s and 1980s. sources: blofeld, john. beyond the gods. new york: e. p. dutton, 1974. bodhisattva of compassion: the mystical tradition of kuayin. boulder, colo: shambhala, 1977. the jewel in the lotus: an outline of present-day buddhism in china. london: sidgwick& jackson, 1948. mahayana buddhism in southeast asia. singapore: asia pacific press, 1971. mantras: sacred words of power. new york: e. p. dutton, 1977. the secret and sublime. new york: e. p. dutton, 1973. tantric mysticism of tibet: a practical guide. new york: dutton, 1970. reprinted as the way of power. london: allen& unwi

arapsychology and psychical research. new york: paragon house, 1991. hardy, aleister c, arthur koestler, and robert harvie. the challenge of chance: a mass experiment in telepathy and its unexpected outcome. new york: random house, 1973. huber, peter alfred. arthur koestler, das literarische werk. zurich: fretz& wasmuth, 1962. koestler, arthur. the ghost in the machine. new york: macmillan, 1968. the lotus and the robot. london: hutchinson, 1960. the roots of coincidence. london: hutchinson, 1972. the yogi and the commissar. new york: macmillan, 1946. webberly, rob, ed. astride the two cultures: arthur koestler at 70. london: hutchingson, 1975. koestler foundation british organization founded in 1980 as the kib foundation to encourage and promote research in fields outside established scie

st known address: c/o rev. betty latham, 304 boulevard, florence, nj 08518. light of the universe (lotu) the light of the universe is a new age channeling group founded in the early 1960s by helen spitler, better known by her public name maryona. in 1965 she published the light of the universe, a compilation of channeled materials from the higher source who spoke through her. in 1966 she launched the lotus, a quarterly periodical. as membership increased and groups developed, maryona developed a set of correspondence lessons. lotu placed great emphasis upon the nature and the development of the human soul. it taught that souls progress upward through a series of incarnations. the rate of progress can be increased by turning oneself away from the imperfection and impurities of this world, a

ost word is followed in one of the high degrees within a spiritual area which is delineated by these pillars [wisdom, strength, and beauty, and that which is hidden within them, leading to the term of quest, is symbolical of these virtues, connoting their inward and sacramental sense. sources: waite, arthur e. new encyclopedia of freemasonry. n.p, 1921. lotu see light of the universe lotus ashram the lotus ashram was a spiritualist fellowship tied together by the mediumship of noel street and his wife, coleen street. it was established in miami, florida, in 1917. street was born and raised in new zealand but moved to the united states and was ordained originally by the universal church of the master. for a number of years he toured the united states annually. he and his wife lectured, and

i people of his native new zealand. coleen, not a medium, taught yoga, physical fitness through vegetarianism, and proper food preparation. street wrote a number of booklets on various topics related to mediumship and reincarnation. in 1975 he opened a center in chillicothe, ohio, which later relocated to texas in 1977. last known address: 264 mainsail, port lucie, fl 33452. sources: the story of the lotus ashram. miami, fla: lotus ashram, n.d. street, noel. karma: your whispering wisdom. fabens, tex: lotus ashram, 1978. reincarnation: one life.many births. fabens, tex: lotus ashram, 1978. encyclopedia of occultism& parapsychology. 5th ed. lotus ashram 937 lou (1898.1968) name assumed by the dutch fisherman louwrens van voorthuizen (or voorthuyzen, who claimed to have experienced the annih

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

iples became the yellow hat sect, as distinct from the earlier priesthood of the red hats. in addition to the regular monastic disciplines of complex prayer, meditation rites, and regular religious festivals, lamas traveling through tibet were expected to act as oracles, fortune- tellers, and healers for the ordinary people. prayer wheels with the mystic mantra om mani padme hum (om, the jewel in the lotus) and rosaries were in use all over the country, and groups of prayer-flags fluttered around the villages. in the monasteries, tankas (complex symbolic mandala banners) became a focus for mystical meditation. it is not difficult to understand why lamaism should be permeated with demonology in view of the vast and terrifying grandeur of the tibetan environment, in which the forces of natur

rces: weyer, johannes. witches, devils and doctors in the renaissance: johann weyer, de praestigiis. ed. george mora. binghamton, n.y: medieval& renaissance texts& studies, 1991. zazen term used in zen buddhism to indicate the sitting position for meditation, which usually takes place in the zen-do or meditation hall in zen monasteries. the meditation position is known as dhyanasana. it resembles the lotus position of hatha yoga known as padmasana, but the hands have a precise positioning integral to the very different method and goal of zen meditation. zcla journal former periodical concerned with past and present writings of zen masters on the subject of zen buddhism. some of the contents include material not previously translated into western languages. it was published three times a ye

FRATER U D PRACTICAL SIGIL MAGIC

they tend to tranquilize the cious mind when monotonously repeated over a cp eriod of time. thus, thand direct access to the un conscious is severy important part in (including zen, and many other eastern philosophies. these mantras may be more or less free of recognizable sense (for example, ghram hrim hrum h, or they may carry a meanin h h which, as you may know, approximates ghail hee jewel in the lotus blossom h. tm ay express a certain form of worship and heightening of awareness. islam (especially sufism) knows its mantras, as does catholicism, which uses them, for example, in its rosary litanies, and shamans all over the world are known to work with different forms of mantras. while a sound knowledge of mantra theory can be of help when using mantrica n ecessary. sometimes it may ev

FULLER J F C SECRET WISDOM OF THE QABALAH

illars of mercy and severity (or justice, whilst free will represents the central pillar of mildness. this mystery of good, will, and evil is the foundation of the symbolical temple of solomon. myer writes: the widow's son, hiram abiff of tyre, cast for the qabalistic temple of king solomon two high pillars or pylons of bronze; their capitals were pomegranates and lily work. the lily, most likely the lotus, an emblem of life, white or male, on the right side, the pomegranate, the emblem of fecundity and plasticity, red or female, on the left side. the first was called yakheen, the latter boaz. these columns represented, understanding, binah, h, and wisdom 'hokhmah, v, and between them was the temple of kether, y, the father. here we see symbols of the former, the harmony, and the to be for

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

l of reproductive energy. representations of it were embroidered on the ephod, and solomon's temple is reported as having been literally covered with decorations, in which, among the devices noticed, this particular fruit appears the most conspicuous. its significance, as revealed by inman and other writers, is too gross to be set forth in these pages. among the most sacred plants or flowers were the lotus and the fleur de lis, both of which were venerated because of some real or fancied organic sexual peculiarity. the lotus is adored as the female principle throughout nature, or as the "womb of all creation" and is sacred throughout oriental countries. it is said to be androgynous or hermaphrodite--hence its peculiarly sacred character. it has long been thought that this lily is produced

nature, or as the "womb of all creation" and is sacred throughout oriental countries. it is said to be androgynous or hermaphrodite--hence its peculiarly sacred character. it has long been thought that this lily is produced without the aid of the male pollen, hence it would seem to be an appropriate emblem for that ancient sect which worshipped the female as the more important creative energy. of the lotus, inman remarks "amongst fourteen kinds of food and flowers presented to the sanskrit god anata, the lotus only is indispensable" this emblem, as we have seen, was the symbol of the great mother, and we are assured that it was "little less sacred than the queen of heaven herself" regarding the lotus and its universal significance as a religious emblem, payne knight says "the lotus is the

in the publication of kaempfer, sonnerat, etc: the brama of india is represented sitting upon a lotus throne, and the figures upon the isaic table hold the stem of this plant, surmounted by the seed vessel in one hand, and the cross representing the male organs in the other: thus signifying the universal power, both active and passive, attributed to that goddess"[19 [19] symbolism of ancient art. the lotus is the most sacred and the most significant symbol connected with the sacred mysteries of the east. upon this subject, maurice observes that there is no plant which has received such a degree of honor as has the lotus. it was the consecrated symbol of the great mother who had brought forth the fecundative energies, female and male. not only throughout the northern hemisphere was it every

maurice observes that there is no plant which has received such a degree of honor as has the lotus. it was the consecrated symbol of the great mother who had brought forth the fecundative energies, female and male. not only throughout the northern hemisphere was it everywhere held in profound veneration, but among the modern egyptians it is still worshipped as symbolical of the great first cause. the lotus was the emblem venerated in the solemn celebration of the mysteries of eleusis in greece and the phiditia in carthage. in referring to the degree of homage paid to the lotus by the ancients, higgins says "and we shall find in the sequel that it still continues to receive the respect, if not the adoration, of a great part of the christian world, unconscious, perhaps, of the original reaso

till continues to receive the respect, if not the adoration, of a great part of the christian world, unconscious, perhaps, of the original reason of their conduct" it is a significant fact that in nearly all the sacred paintings of the christians in the galleries throughout europe, especially those of the annunciation, a lily is always to be observed. in later ages as the original significance of the lotus was lost, any lily came to be substituted. godfrey higgins is sure that although the priests of the romish church are at the present time ignorant of the true meaning of the lotus, or lily "it is, like many other very odd things, probably understood at the vatican, or the crypt of st. peter's"[20 [20] anacalypsis, book vii, ch. xi. of the lotus of the hindoos nimrod says "the lotus is a

the mast in it the male deity, these parts of the flower came to have certain other significations, which seem to have been as well known at samosata as at benares"[21 [21] quoted in anacalypsis. in other words it was a phallic emblem and represented the creative processes throughout nature. susa, the name of the capital of the cushites, or ancient ethiopians, meant "the city of lilies" in india the lotus frequently appears among phallic devices in place of the sacred yoni. from the foregoing pages the fact will be observed that the god of the ancients embodied the two creative agencies throughout the universe, but as nothing could exist without a mother, the great om who was the indivisible god and the creator of the sun was the mother of these two principles, while the tree of life was

e original life-giving energy upon the earth, represented in the creation myths of the first man adam, and the first woman eve or adama. throughout the ages, this force, or creative agency has been symbolized in various ways, many of which have been noted in the foregoing pages. we have observed that notwithstanding the fact that the supremacy of the male had been established, the sacred yoni and the lotus were still reverenced as symbols of the most exalted god. finally, when the masculine energy began to be worshipped as the more important agency in reproduction, the female, although still necessary to complete the god-idea, was veiled. among the sect known as lingaites, those who adored the male creative power, man, phallus, and creator in religious symbolism signified one and the same

gea in arcadia there was a black venus. in the netherlands only a few years ago, was a church dedicated to a black goddess. the virgin of the sphere who treads on the head of the serpent represents universal womanhood. she is the virgin of the first book of genesis and mother of all the earth. she represents not only creative power but perceptive wisdom. although this goddess is usually seen with the lotus in her hand, she sometimes carries ripe corn or wheat. the mother of gotama buddha was called mai or maya, after the month in which the earth is arrayed in her most beautiful attire. maya is the parent of universal nature. according to davis, the mother of mercury "is the universal genius of nature which discriminated all things according to their various kinds of species" the same as wa

other of mercury "is the universal genius of nature which discriminated all things according to their various kinds of species" the same as was muth of egypt. mai is said to mean "one who begins to illuminate" she was in fact the mother of the sun whence everything proceeds. she was matter, within which was concealed spirit. in the representations of montfaucon appears the goddess isis sitting on the lotus. her head, upon which is a globe, is surrounded by a radiant circle which evidently represents the sun. on the reverse side is ieu, the word "which is the usual way of the ecclesiastical authors reading the hebrew word jehovah" referring to this from montfaucon, godfrey higgins observes "here isis, whose veil no mortal shall ever draw aside, the celestial virgin of the sphere, is seated

iplied into three persons in the same manner as is fo-hi, who is evidently noah. among the hindoos is observed the triad brahma, vishnu, and siva springing from the monad brahm or brahme. this triad appears on the earth at the beginning of each manwantara in the human form of menu and his three sons. we are assured that among the tartars evident traces are found of a similar god, who is seated on the lotus. it is also figured on a siberian medal in the imperial collection at st. petersburg. the jakuthi tartars, who are said to be the most numerous people of siberia, worship a triplicated deity under the three denominations of artugon and schugo-tangon and tangara. faber tells us that this tartar god is the same even in appellation with the tanga-tanga of the peruvians, who, like other trib

lier portion of this work. wilford, in his dissertations upon egypt and the nile, says that in a conversation which he had with some learned brahmins, upon describing to them the form and peculiarities of the great pyramid, they told him that "it was a temple appropriated to the worship of padma devi" the true coptic name of these edifices is pire honc, which signifies a sunbeam. padma devi means the lotus, or the deity of generation. it is thought by many writers that these gigantic structures were erected by the cushite conquerors of egypt, who invaded and civilized the country, as emblems of the female deity whom they worshipped. certainly the magnitude of these monuments and the ingenuity displayed in their construction indicate the intelligence of their builders and the exalted charac

xplained by buddhists themselves, it comprehends a state of absolute rest from human strife and wretchedness. it is the absorption or relapsing into the great first principle, whence all life is derived--a state so pure that the human is lost in the divine "lamp of the law! i take my refuge in thy name and thee! i take my refuge in thy law of good! i take my refuge in thy order! om! the dew is on the lotus--rise, great sun! and lift my leaf and mix me with the wave. om mani padme hum, the sunrise comes! the dewdrop slips into the shining sea"[122 [122] arnold, light of asia. from the buddhist colleges at nolanda went forth teachers who, inspired with enthusiasm in the cause of human justice and individual liberty, endeavored to abolish the abominations which had grown up under brahminical

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ial magic.theyare as rare as anthrax in england, but it is as well to know the manner of their manifestation so that, when encountered, they may be recognized.'7most magical work in the second order did not, however,involvethe risk of meeting with demons from the qlippoth and was a good deal more prosaic.itwas concerned with the making and consecration of the t\deptus minor's magical instruments: the lotus wand, lamen, sword and four elemental weapons, which were a wand (fire, a cup (water, a dagger (air, and a pantacle (earth, and which corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'

GILBERT THE SORCERER AND HIS APPRENTICE

to the pre-menite dynasty of abydos, between 3100 and 4500bcanditimplies that at that period the system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest as shown by its gloss and scholia; and it is the symbolsofthis chapter and the 125th which form the designs of the pillars before you. at the base of each rises the lotus symbolic of new life, regeneration and metempsychosis.inthe papyri which have the hieroglyphical text of this chapter a group of red hieroglyphs occurs at intervals, the literal translation of which is the 'explanation. after these groups comes a short commentary or gloss on the preceding and more ancient text. according to the pre-cited authorities this gloss was mixed up with the text

t and the devourer stands readytoseizeifthe soul has ledaneviuife.passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge. symbols.of mercy and severity, in, his hands; behind him are isis and nephthys, the goddesses()f nature and perfection, and before him are the four genii ofthedead, upon the lotus flower, the emblem of the metempsychosis.thusthe whole of the symbols upon the pillers.represerit the advance and purification of the soul, and its uniting with osiris the redeemer inthatgolden dawn of an infinite light, wherein the. soul is transfigured, knows all and can do all,forithasbecomejoined unto eternal god in the veritable 'khabs-am pekht konx qm pax lightinextension'[from a m

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

hing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit active. thrust through the center of the pentagram and vibrate "exarp" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of air a

GOLDEN DAWN RITUALS A

crocosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d

GOLDEN DAWN RITUALS C C1

n to invoke and reversing the course to banish. in addition, it is important that the symbols of the elements are not usually traced on as sigils but are represented by the kerubic emblems of k, e, b, and. 17 the lesser ritual of the hexagram (i.r.h./b.r.h) step 1 always begin with the qabalistic cross. according to the work you are doing use whatever magical tool may be necessary. in most cases, the lotus wand or the magical sword is appropriate. step 2 stand facing east. to invoke, trace the figure thus: l y f k b c vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to banish, trace the form thus: l y f k b c vibrate the name atyrara. step 3 using the magical implement, trace a line to the south and trace the figure thus: 18 l k y f b c to

GOLDEN DAWN RITUALS D

ch is. in the west is g, which is. in the north is d, which is. 23 now look at the inside angles and observe these as the angles of the four elements in the microcosm. k, the kerubic of air in the east, e, the kerubic of fire in the south, h, the kerubic of water in the west, and b, the kerubic of earth in the nor od tools of the inner order r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the lotus wand should be carried by the zelator adeptus minor at all meetings of the second order in which he has the right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for

e right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for zelator adeptus minor on up. but in the hermetic order of the golden dawn in the outer, we do teach the building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or linen, and must be free from all other external influe

out that the bands which separate the colors should be white. now, in the past, people have painted them black, gray, gold and any number of colors, but because we are talking about a rainbow of colors, it is important that the white be emphasized between the colors as the white permeates through all things. so, if your wand does not have the white stripes, please correct it as soon as possible (the lotus flower is taught in the zelator manual, and the center is orange or gold, or a brass bolt may be used to hold it together. again, we will not emphasize the building of the wand itself as there are several different methods that people have employed and all of them are very good. when the adept wishes to banish in the microcosm as in the l.b.r.p. he should hold the black end, when you wis

e microcosm as in the l.b.r.p. he should hold the black end, when you wish to banish in the macrocosm as in the b.r.h, hold the wand by the white end afterwards point the black end and draw the banishing forms thereof. in addition to the other symbology of the wand, the white end is more akin to the macrocosm, the black end is more akin to the microcosm. let us emphasize that the white portion of the lotus wand is generally for invoking, and the black portion is used for banishing, but this is not always the case and many immature adepts believe that the white end is always used for invoking and the black end is always used for banishing. a general rule, this will stand fast. the white end may be used to banish by tracing the opposing banishing symbol of the force of which you are trying t

tion or quarter that you are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white band downwards, for that would provide the infiltration of evil forces through the lotus wand and into the adept's sphere of sensation. so, the white end must always be higher than the black end. when you are banishing, you would point the 3 black end to the quarter that you are banishing from. for example, even if you were to use your lotus wand in the lesser banishing ritual of the pentagram, you would use it to trace the particular pentagrams that are attributed. remember

tion be used for all divine and spiritual matters and for all sephirotic influences as well. let us never confuse a sephiroth with one of the heavens of assiah, or with a planet or a zodiacal. all sephirotic influences should be invoked with the white band held on high. the white band is also employed for rising in the planes. 4 when working with mundane matters, you will use the black portion of the lotus wand, as this deals with the material and the physical world. the symbology of the lotus the inner ten petals refer to the purity of the ten sephiroth. understanding the symbology of the lotus itself is very important. this is, of course, why we hold the white portion of the lotus wand when working with the nature of the sephiroth directly. the middle eight refer to the counter charged o

ight refer to the powers of l and n, or the passive elements. the center and amber portion refer to the spiritual a, while the outer calyx of the four orange sepals show the action of the a upon the life of things by differentiation. this is an alchemical process that can be studied in great length by those interested in pursuing alchemy. the wand, again, we will emphasize must never be inverted. the lotus flower is to never be touched in working. so, it is incorrect to pick up your wand by the lotus itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for

to never be touched in working. so, it is incorrect to pick up your wand by the lotus itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of the heavens at the time of consecration. however, the zodiacal wheel is al

white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of the heavens at the time of consecration. however, the zodiacal wheel is also appropriate for the consecration of the lotus wand. to be more specific, an actual time figure of the constellations will aid the adept should he or she wish to chose to utilize this method. you may want to mark off your area of which you are going to do the consecration with some type of border line using masking tape or chalk and bordered with the symbols of the zodiac in its appropriate direction. have the lotus wand wrapped imme

ed all four quarters with n and have ended in the east, circumambulate one complete time saying the call of n, upon completing this continue on with consecrating all four quarters with o, ending in the east, circumambulating once around while saying the call for o. step 3 now the temple area has been cleansed with banishings so that you have a favorable working environment for the consecration of the lotus wand. take up the lotus wand by the white end, and circumambulate around three times, beginning in the east, and ending in the east. after you have done this, return to the west behind the altar, facing east, and make the 0=0 saluting sign while saying the adoration to the lord 6 of the universe. pause for a moment after you have made the sign of silence, and allow yourself to feel the e

ent. since you are invoking, you will use the white portion of your lotus wand. after you are done with the s.i.r.p, you will now move back to the eastern quarter, facing east, and holding your lotus wand by the white portion give the 5=6 grade sign. then, looking upwards to the heavens while holding your wand up high, close your eyes and say "o harpocrates, lord of silence who art enthroned upon the lotus, twenty-six are the petals of the lotus flower of thy wand. o lord of creation, they are the numbers of thy name. in the name hwhy (vibrate, let the divine light descend" step 5 now, here you will begin to consecrate the sections of the lotus wand. facing the quarter attributed to the particular band that you are consecrating, according to the horary or using the zodiacal wheel, repeat t

n the work of the nature and attributes of (zodiacal sign. note: as you are reciting the invocation at each quarter, it is important that you trace in the air with your lotus wand, the invoking pentagram of the sign required. so, if you are dealing with a, you will use the invoking pentagram of o. after you have sufficiently charged all twelve bands, then you will lay your wand on your altar with the lotus facing east, you will stand in the west, raise both of your hands, and enflame yourself with the following prayer "oh isis, great goddess of the forces of nature, let thine influence descend and consecrate this wand which i dedicate unto thee for the performance of the works of the magic of light" step 6 wrap your lotus wand in the appropriate silk or linen. 8 step 7 purify the room by n

GOLDEN DAWN RITUALS F

nd north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand is set on the altar, the lotus should always be

include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light and of the darkness" step 7 let the adept now perform the s.i.r.p at the four quarters. be sure to utilize the proper grade sign in each quarter. let the adept be certain, that when using the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the s

den to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams should be encircled. let the adept also vibrate the necessary names during the invocation of the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lotus wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then perform the invoking hexagrams of a, holding the lotus wand by the e band. step 10 let the adept, holding the lotus wand by the white portion, trace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle

adept, holding the lotus wand by the white portion, trace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle around the pentagram, thus, containing it to the lamen itself. vibrate "exarp, hyha, bitom, hyha (for the active spirit" hcoma, alga, nanta, alga (for the passive spirit" step 11 holding the lotus wand by the e band over the red o arm of the hermetic rose cross lamen, recite the following "and the name of the first river is pison, the one that winds throughout the whole land of havilah, where the gold is. the gold of that land is good; bdellium is there, and lapis lazuli" now trace over the o arm of the cross, the invoking active spirit pentagram vibrating "bitom, hyha" perform th

ah, where the gold is. the gold of that land is good; bdellium is there, and lapis lazuli" now trace over the o arm of the cross, the invoking active spirit pentagram vibrating "bitom, hyha" perform the l.v.x. signs. trace the invoking fire pentagram while vibrating the names of god borne upon the banner of the south "oip teaa pdoce \yhla" finish by giving the philosophus grade sign. step 12 hold the lotus wand by the h band over the blue arm of the hermetic rose cross, and recite the following "the name of the second river is gihon, the one that winds through the whole land of kush" trace over the blue arm of the cross, the invoking active spirit pentagram vibrating "hcoma, alga" give the l.v.x. signs. 6 trace the invoking water pentagram while vibrating the names of god borne upon the ba

ite the following "the name of the second river is gihon, the one that winds through the whole land of kush" trace over the blue arm of the cross, the invoking active spirit pentagram vibrating "hcoma, alga" give the l.v.x. signs. 6 trace the invoking water pentagram while vibrating the names of god borne upon the banner of the west "mph arsl gaiol, la" give the practicus grade sign. step 13 hold the lotus wand by the k band over the yellow top arm of the cross and recite the following "the name of the third river is called hiddekel, the one that flows east of asshur" trace over the yellow arm, the invoking active spirit pentagram vibrating "exarp, hyha" give the lvx signs. trace the invoking pentagram of m while vibrating the names of god borne upon the banner of the east "oro ibah aozpi

e name of the third river is called hiddekel, the one that flows east of asshur" trace over the yellow arm, the invoking active spirit pentagram vibrating "exarp, hyha" give the lvx signs. trace the invoking pentagram of m while vibrating the names of god borne upon the banner of the east "oro ibah aozpi, hwhy" give the theoricus grade sign. step 14 over the l arm of the hermetic rose cross, hold the lotus wand by the b band and recite the following "and the fourth river is euphrates" trace a circle over the arm and draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking earth pentagram, intoning and vibrating the names of god borne upon the banner of the north. 7 "mor dial hctga, ynda" finish by giving the zelator grade sign

ng the zelator grade sign. note: each pentagram of spirit active and passive and invoking elemental pentagrams should be traced within a circle. the rose cross lamen is one of the most powerful pieces of spiritual telesmata that the adept posseses. it is important to draw a circle around the lamen, to contain the energy to that particular location or talisman. step 15 holding the white portion of the lotus wand, trace a circle over the outer twelve petals of the rose while vibrating "ynda" step 16 trace a smaller circle over the seven middle petals of the rose while vibrating "atyrara" step 17 trace an even smaller circle over the innermost petals of the rose and vibrate the divine name "hwhy" step 18 from the top of the rose cross lamen to the bottom, draw a vertical line while vibrating

GOLDEN DAWN RITUALS G

ilized on the tablets may be different. we used the revised version of lapr. this, in fact, was the correct set of tablets used by s.l. macgregor mathers of the golden dawn. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkl

d. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and might

g east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the q

spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of the element whose implement is being consecrated and empowered. step 9 let the adept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and

invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and angelic names already engraven or painted upon the implement. be certain to vibrate the names with full meaning and intensity. draw the hebrew letters and sigils over the implement in the air with the lotus wand, holding the wand by the appropriate band (it is appropriate for the adept to place the names of the divine, the angelic names, and the hebrew spelling on a separate 3x5 card so that as you are reciting the script, you may simply look at the 3x5 card of the element that you are consecrating. at the end of this lesson, see the chart with the divine and angelic names in hebrew) recite

n of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon the banner of the (state the quarter and vibrate the three secret names of the appropriate quarter, i summon thee thou great king of

GOLDEN DAWN RITUALS K

r is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the east, he gives the 5=6 signs, and the analysis of the keyword) chief adept (advances to the altar with

adept "it is the key of sigils and of rituals, and represents the force of the twenty-two letters in nature, as divided into a three, a seven, and a twelve; many and great are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the twelve signs of the zodiac between the light and the darkness, and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second adept "a wand terminating in the symbol of the binary and surmounted by the tav cross of life, or the head of the phoenix, sacred to osiris. the seven colors between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from dea

GOLDEN DAWN RITUALS VENUSZAM16

n of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and passive spirit pentagrams and invoking fire pentagram with the leo kerub in the center, using the lotus wand. say: 3 "and the elohim said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo the lion, and in the name of michael, great archangel of fire, spirits of fire, adore your creator" make the cross with the wand. sa

let him have dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo the lion, and in the name of michael, great archangel of fire, spirits of fire, adore your creator" make the cross with the wand. say "in the names and letters of the great western quadrangle, spirits of fire, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, oip teaa pdoce, and in the name of,edlprnaa great king of the south, spirits of fire, adore your creator" step 6 still facing south, vibrate very powerfully the sixth enochian key, invoking the line bitom from the tablet of union. formulate an astral banner of the east surrounding one's sel

GOLDEN DAWN RITUALS Z2

ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the

egin to form a basis for the shroud. h. the beginning of formulating mentally a shroud of concealment abut the operator. the affirmation aloud of the reason and object of the working. i. announcement that all is ready for the commencement of the operation. orator stands in the place of the hierophant at this stage, placing his left hand in the center of the white triangle and holding in his right the lotus wand by the black end in readiness to concentrate around him the shroud of darkness and mystery. 11 (in this operation as in the two others, under the dominion of s, a pentacle or telesmata suitable to the matter in hand, may be made use of, which is then treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him i

sh the work. the matter is then to be placed upon an altar with the elements and four weapons thereon; upon the white triangle and upon a flashing tablet of a general nature, in harmony with the matter selected for the working. standing now in the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the a band (for in a is the beginning of the life of the year) ready to commence the general invocation of the forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required

ind it into a powder; replace this powder in the curcurbite, and pour again upon it the fluid previously distilled. the curcurbite is then to be placed again in a balneum mariae in a gentle heat. when it seems fairly redissolved (irrespective of the color, let it be taken out of the bath. it is now to undergo another magical ceremony. m. now, place the curcurbite to the west of the altar, holding the lotus by the black end, perform a magical invocation of the 2 in her decrease and of q the curcurbite is then to be exposed to the moonlight (she being in her decrease) for nine consecutive nights, commencing at full 1. the alembic head is then to be fitted on. n. repeat process set forth in section l. 19 o. the curcubite is to be placed to the east of the altar, and the alchemist performs an

n of the 2 in her decrease and of q the curcurbite is then to be exposed to the moonlight (she being in her decrease) for nine consecutive nights, commencing at full 1. the alembic head is then to be fitted on. n. repeat process set forth in section l. 19 o. the curcubite is to be placed to the east of the altar, and the alchemist performs an invocation of the 4 in her increase, and of p (holding the lotus wand by the white end) to act upon the matter. the curcurbite is now to be exposed for nine consecutive nights (ending with the full 1) to the 4 s rays) in this, as in all similar exposures, it matters not if such nights be overclouded so long as the vessel be placed in such a position the direct rays) n. repeat process set forth in section l. p. the curcurbite is again to be placed on t

rays of the a for twelve hours each day from 8:30 a.m. to 8:30 p.m (this should be done preferably when the a is strongly posited in the zodiac, but it can be done at some other times, though never when it is in h, g, j or k. q. the curcurbite is again placed upon the white triangle upon the altar. the alchemist repeats the words: child of earth, long hast thou dwelt, etc. then, holding above it the lotus wand by the white end, he says, i formulate in thee the invoked forces of light, and repeats the mystic words. at this point, keen and bright flashes of light should appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. now invoke an elemental from the curcurbite consonant to the nature of the mixture, and judge by the nature of the color of

r in the disposition of the alchemist or in the management of the curcurbite. wherefore let the lunar and the solar invocations and exposures be repeated when without doubt. if these be done with care (and more especially those of p and q with those of the 4 as taught, for these have great force materially, then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then, let him place the curcurbite to the east of the solemn invocation of the forces of f to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of f. after this

curcurbite with the dead head between the fire and earth tablets. now, let the alchemist perform an invocation using especially the supreme ritual of the pentagram, and the lesser magical implement appropriate. first, of the forces of o to act in the curcurbite on the dead head. second, those of n, to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the m to act on the distillate. lastly, those of the l to act on the dead head. let the curcurbite and the receiver stand thus for five consecutive days, at the end of which time there should be flashes manifested in both mixtures. these flashes should be lightly colored. v. the alchemist, still keeping the vessels in the same relative positions, but removing th

GOLDEN DAWN RITUALS ZAM10

aters wherefrom all things were created, thee, thee i invoke, by the name of hyha and the power of alga. oh thou divine babe in the egg of blue, lord of defense and silence, thou bearest the rose and cross of life and light! thee, thee i invoke for my exaltation to that light. oh ye divine one who is the hope of man's immortality, come unto me and aid me. behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the center and the shrine, the silence and the eternal light of the godhead. beneath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would

he light of day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard and shroud of utter silence and of mystery. in and by the names hyha, alga, and \yhla hwhy, i conjure thee. in and by the name exarp, in and by

GOLDEN DAWN RITUALS ZAM12

all powerful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and

GOLDEN DAWN RITUALS ZAM15

thus accomplish his/her true will" 7 step 29 pause for a while for meditation, then close by the usual formuisthe magical sword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface to the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to make their tools, one in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the pu

, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense

the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave it as you pass round to the east, south, west, and north while saying "and when after all the phantoms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give

tempered to unswerving strength and fidelity. may thy great archangel lamk bestow upon me courage wherewith to use it aright, and may the powerful angels of the order of the \yprc scorch with their flames the feebleness of purpose which would hinder my search for the true light" step 12 then, slowly trace in the air above the sword as if standing upon it, the invoking hexagram of f. do this with the lotus end, still holding the white band. step 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and purify the new sword with n, making the cross upon it. put down the cup. step 15 take up the incense and wave it over the new sword. step 16 take up the new sword, and with it, perform the lesser invoking

GOLDEN DAWN RITUALS ZAM16

gn of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. before the water tablet, make the active and passive spirit pentagrams and invoking water pentagram with the eagle kerub in the center, using the lotus wand. say: 3 "and the \yhla said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cross with the cup. say "in t

ness, and let him have dominion' in the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cross with the cup. say "in the names and letters of the great western quadrangle, spirits of n, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, mph arsl gaiol, and in the name of ra-agiosel, great king of the west, spirits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self

GOLDEN DAWN RITUALS ZAM20

, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formless o, that o w

es of the universe; be ye also the watchers of my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of th

o from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this ceremony which i perform to thine honor and fo

7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and fictitious seeming with sure knowledge and sound judgment" step 16 rise and project your astral form to the east of the altar. hold the lotus wand in the right hand, turn, face your body, take the left hand in the left hand of the astral and in both astral and physical say "hyha, hyha, hyha, hyha (vibrate and circulate by formula of the middle pillar. thou who dwellest in the boundless light, in whom only is being, who alone can say i am, beginner of movement, bestower of the gift of life in all things, thou who fillest the li

GOLDEN DAWN RITUALS ZAM21

hee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamanders to protect now this holy temple of fire from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the

et a.c. and loyal subjects of the golden dawn. use thy mighty forces of fire to create a wall of invisibility and protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever forces necessary for the defense of (each quarter is stabbed, beginning in the south, and ending in the south) 8 magus of water (moves to the west holding the lotus wand by the scorpio band "in the name of elohim tzabaoth, i invoke the protective power of mayim in the cardinal point maarab and its great archangel gabriel, its mighty angel taliahad, its powerful king nichsa, its ruler tharsis and its undines. protect now this holy temple of water from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subje

l loyal subjects of the golden dawn. use thy mighty forces of water to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the west, and ending in the west) 9 third adept (moves to the north altar, holding the lotus wand by the taurus band "in the name of adonai ha aretz, i invoke the protective power of aretz in the cardinal point of tzaphon and its great archangel auriel, its mighty angel phorlakh, its powerful king ghob, its ruler kerub, and its gnomes. protect now this holy temple of earth from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of

. and loyal subjects of the golden dawn. use thy mighty forces of earth to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the north, and ending in the north) 10 second adept (moves to the east holding the lotus wand by the aquarius band "in the name of shaddai el chai, i invoke the protective power of ruach in the cardinal point of mizrach and its great archangel raphael, its mighty angel chassan, its powerful king paralda, its ruler ariel, and its sylphs. protect now this holy temple of air from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subj

GOLDEN DAWN RITUALS ZAM22

piration to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \

ess came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystical circumambulation take place on the pathway of darkness! step 2 take the talisman, and circumambulate one time. stop in the south and place it on the ground. bar the way with the lotus wand and the sword crossed, as kerux in 0=0 initiation. purify the talisman with n and consecrate with o. step 3 lift up with left hand, face west and say: creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the gro

GOLDEN DAWN RITUALS ZAM3

ugal with time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let th

GOLDEN DAWN RITUALS ZAM5

portant prerequisite to the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part 1 step 1 holding the lotus wand by the white band, perform the l.b.r.p. and the s.i.r.p. step 2 formulate the divine white brilliance above your head and vibrate hyha (minimum of four times, maximum of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate alga (four to twenty-one times

c names coming to an apex, recite the following prayer to the sylphs "holy art thou lord of air, who has created the firmament, ydc yjla. almighty and everlasting, ever living be thy name. ever magnified in the life of all. we praise and we bless thee in the changeless empire of created light; and we aspire without cessation unto thy imperishable and immutable brilliance. amen" part 3 step 1 hold the lotus wand by the e band. continue to visualize the brilliant yellow sphere with the purple k symbol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of

thou lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit. help us, thy children, whom thou hast loved since the birth of the ages of time. amen" part 4 step 1 hold the lotus wand by the h band. continue to visualize the previous three spheres and superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of marine blue. step 2 vibra

the beginning. twabx \yhla. glory be unto thee, myhla jwr, whose spirit hovered over the great waters of creation. o depth, o inscrutable depth, which exalteth unto the height. lead thou us unto the true light through liberty, through love so that one day we may be found worthy to know thee, to unite with thy spirit in the silence for the attainment of thy understanding. amen" part 5 step 1 hold the lotus wand by the b band. continue to visualize all four of the previous spheres and corresponding superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant sphere of indigo light around your feet and ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of pale yellow on top of th

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be likened to a lotus flower. the divine names, archangels, angels, and spheres corresponding to each force are like the petals of the lotus, bathing in the light of consciousness. the corresponding qlippoth, spirits, and demons are the root of the lotus growing in the dark slime. the gods, archangels, and angels are rational or conscious forces. the averse forces comprise the dark, non-rational, frequently repressed, instinctual, and emotive counterparts of the same. these dark forces exert a great power over consciousness

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

en is glaucus, the second word ihay come from hiis praeda, or hyse portus; in the latter case it would mean something like blue sea-flower. anyhow it was a water-plant, hydrolapathum it is thought. i would gladly recognise in it the seehlatt so sacred to the frisians and zealanders (p. 654, whose flower is said to be white or yellow; its names nixhlume and mummel call to mind the indian names for the lotus, ramapriya, dear to rama or lakshmi, and srivasa, sri's house= lakshmi's, who came up out of the sea (see suppl. in digging up a herb, the roman custom was, first to pour mead and honey round it, as if to propitiate the earth, then to cut round the root with a sword, looking toward the east (or west, and the moment it is pulled out to lift it on high without letting it touch the ground'

HANDBOOK OF EGYPTIAN MYTHOLOGY

child, or a fiery bird. in coffin texts spell 75, although the creator is still alone in the nun, he/she sends out his/her eye to illumine the darkness and search for other life. another image of the first sunrise was a blue lotus rising above the surface of the nun (see lotus in deities, themes, and concepts. from the new kingdom onward, a naked child or a ram-headed figure was shown sitting in the lotus to represent the newborn sun. the fertile aspect of the nun could be personified as the goddess mehet-weret, whose name means the great flood or the great swimmer. she was usually shown as a cow and was considered the mother of all the primeval beings, including apophis. mehet-weret was envisaged as giving birth to the sun child and lifting him up on her horns. a new kingdom hymn tells u

the wild creatures who threatened the cosmic order. in both roles, child gods could be interchangeable with dwarf gods. the pregnancy of isis was said to have been unusually long and her labor painful and hard. isis had to hide her infant in the papyrus thickets of the delta to preserve him from seth, the killer of osiris. this mirrored an earlier mythical event: the emergence of the sun child in the lotus who had to be protected from the monstrous inhabitants of the waters of chaos by a primeval goddess. the sun child was destined to begin the work of creation during the first sunrise, and the horus child was destined to establish the divine order on earth when he grew up to be egypt s rightful king. both children were powerful symbols of hope for the future, and imagery passed freely bet

the water and open their petals when the sun is shining. this lotus is pollinated by beetles, which links it with khepri, the beetle god of dawn. the image of the first sunrise as a lotus emerging from the dark waters and opening to reveal its golden stamens seems to be an ancient one. from around the fourteenth century bce on, the newly risen sun could be pictured as a naked child sitting inside the lotus and holding one finger to his lips. in hymns intended to be sung at dawn, the sun god ra is the child of gold who issues from the lotus. ra was thought to age during the course of the day, so the infant god became an old man by sunset. in some accounts the lotus comes into being after the eight primeval beings known as the ogdoad of hermopolis fertilized the waters of chaos. these fertil

ight primeval beings known as the ogdoad of hermopolis fertilized the waters of chaos. these fertile waters might be thought of as a great primeval goddess who, in the form of a cow or a lotus, gives birth to the creator sun god. this goddess can be named as mehet-weret, hathor, or neith. various child gods such as horus the child, ihy, and nefertem could all be identified with the solar child in the lotus. ihy, a son of hathor, was called the child who shines in the lotus. nefertem was occasionally shown as a child seated on the lotus but more often as a man or a lion-headed man wearing a lotus headdress. his epithets, such as the great lotus and the lotus-flower at the nose of ra, identify him with the lotus itself. a sweet and powerful scent was a distinguishing characteristic of egypti

earing a lotus headdress. his epithets, such as the great lotus and the lotus-flower at the nose of ra, identify him with the lotus itself. a sweet and powerful scent was a distinguishing characteristic of egyptian deities, and nefertem was the god who presided over perfume making. in egyptian funerary art, the dead were often shown holding a blue lotus to their noses. breathing in the perfume of the lotus gave them new life as followers of ra. see also horus the child; khepri; ogdoad of hermopolis; ra; sons of horus references and further reading: m. lurker. lotus. in the gods and symbols of ancient egypt. translated by barbara cumming and revised by peter clayton. london: 1980, 77 78. m-l. ryhiner. l offerande du lotus dans les temples gyptiens de l popque tardive. rites gyptiens vi. bru

olling the dangerous serpents who lived under the earth. three important cobra goddesses were associated with the three environments where snakes were most often encountered: marshes (wadjyt, cornfields (renenutet, and desert hills (meretseger. like the divine cow, the cobra goddess could be shown protecting an infant god in a papyrus thicket. this god is sometimes named as nefertem, the child in the lotus. wadjyt s name links her with egyptian words meaning papyrus and freshness or greenness. she could embody the constantly renewed vitality of the marsh vegetation. renenutet, the good snake, was the goddess of fields, granaries, and kitchens. she ensured a bountiful harvest for the living and continuing nourishment for the kas of the dead. the snake deity, nehebkau( the numerous of coils

HELENA BLAVATSKY NIGHTMARE TALES

ral symbolism of thelotus and the particular symbolism of the blue lotus. this mysterious and sacred plant has been consideredthrough the ages, both in egypt and in india, as a symbol of the universe. not a monument in the valley ofthe nile, not a papyrus, without this plant in an honoured place. on the capitals of the egyptian pillars, on thethrones and even the head-dresses of the divine kings, the lotus is everywhere found as a symbol of theuniverse. it inevitably became an indispensable attribute of every creative god, as of every creative goddess,the latter being, philosophically considered, only the feminine aspect of the god, at first androgynous,afterwards male. it is from padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand space, that eman

, has a white lotus beneath her feet. it was at the churning of theocean of milk- symbol of space and of the milky way- by the gods assembled together, that lakshmi,goddess of beauty and mother of love (kama) formed of the froth of the foaming waves, appeared beforethe astonished gods, borne on a lotus, and holding another lotus in her hand. thus have arisen the two chief titles of lakshmi; padma the lotus, and kshirabdi-tanaya daughter of theocean of milk. gautama the buddha has never been degraded to the level of a god, notwithstanding the factthat he was the first mortal within historical times fearless enough to interrogate that dumb sphinx, which wecall the universe, and to wrest completely therefrom the secrets of life and death. though he has never beendeified, we repeat, yet he has

m the secrets of life and death. though he has never beendeified, we repeat, yet he has nevertheless been recognised by generations in asia as lord of the universe.this is why the conqueror and master of the world of thought and philosophy is represented as seated on a nightmare talesthe legend of the blue lotus20 lotus in full bloom, emblem of the universe thought out by him. in india and ceylon the lotus is generally ofa golden hue; amongst the buddhists of the north, it is blue. but there exists in one part of the world a third kind of lotus- the zizyphus. he who eats of it forgets of hisfatherland and those who are dear to him, so say the ancients. let us not follow this example. let us notforget our spiritual home, the cradle of the human race, and the birthplace of the blue lotus. le

nation in the royal family of ayodha andreigned over the solar race for 84,000 years. with regard to rohita- devarata or god-given as he was- he fulfilled the lot which lakshmi padma hadvowed. he reincarnated in the family of a foreigner without caste (mleccha-yavana) and became theancestor of the barbarous and red-haired races which dwell in the west* it is for the conversion of these races that the lotus bleu has been established. if any of our readers should allow themselves to doubt the historical truth of this adventure of our ancestor;rohita, and of the transformation of the white lotus into the blue lotus, they are invited to make a journey toajmeer. once there, they need only to go to the shores of the lake thrice blessed, named pushkara, where everypilgrim who bathes during the fu

HELENA BLAVATSKY THE KEY TO THEOSOPHY

surely make money by your books, magazines, and other publications? a. the theosophist of madras, alone among the magazines, pays a profit, and this has regularly been turned over to the society, year by year, as the published accounts show. lucifer is slowly but steadily engulfing money, never yet having paid its expenses-thanks to its being boycotted by the pious booksellers and railway stalls. the lotus, in france-started on the private and not very large means of a theosophist, who has devoted to it his whole time and labor-has ceased to exist, owing to the same causes, alas! nor does the new york path pay its way, while the revue th osophique of paris has only just been started, also from the private means of a lady-member. moreover, whenever any of the works issued by the theosophica

HP LOVECRAFT THE QUEST OF IRANON

were his name and fortune. so the youth answered "i am iranon, and come from aira, a far city that i recall only dimly but seek to find again. i am a singer of songs that i learned in the far city, and my calling is to make beauty with the things remembered of childhood. my wealth is in little memories and dreams, and in hopes that i sing in gardens when the moon is tender and the west wind stirs the lotus-buds" when the men of teloth heard these things they whispered to one another; for though in the granite city there is no laughter or song, the stern men sometimes look to the karthian hills in the spring and think of the lutes of distant oonai whereof travellers have told. and thinking thus, they bade the stranger stay and sing in the square before the tower of mlin, though they liked n

INITIATION INTO HERMETICS

d-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence of the whole hermetic science. on the right side in the background there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower, creation has been symbolized by a ball, in the interior of which are represented the procreative positive and negative forces which stand for the creating act of the universe. the eternal, the infinite, the boundless, and the uncreated have been expressed symbolically by the word aum and the dark purple to black color. initiation i theory the great secret of the tetragrammaton or

ISIS UNVEILED

" it is that principle, of which the author of the chatdaie summary saith "they concewe there u one principle of all thinge, and dedare it to be one and good" the chinese idol sanpao consists of three equal in all respects' and the peruvians "sui^kmed their tanga-tanga to be one in three, and three in one" says faber* the egyptians have their emepht, eikton, and ptah* and the triple god seated on the lotus can be seen in the st. petersburg museum, on a medal of the northern tatars" among the church dogmas which have most seriously suffered of late at the hands of the orientalists, the last in question stands con- sfhcuous. the reputation of each of the three personages of the an- thropomorphic godhead as an original revelation to the christians throu^ divine will, has been badly compromise

JASMUHEEN THE FOOD OF GODS

dess of sexuality of maiden and mother as two aspects of the great goddess. freya assists us in honoring our sexuality and connecting with our vital, primal energy and to be fully present in our body. divine nutrition: the madonna frequency& the food of gods with jasmuheen 82. lilith. middle eastern goddess of fertility and abundance, brings equality, refuses subordination. lilith also represents the lotus and the ability to grow in darkness. she represents the spiritual nature of our folding and the blossoming of our heart of wisdom. one of my favorite goddesses currently is: eurynome. the ecstasy goddess. great goddess of all things, divided the sky from the sea and danced on the waves to create the north wind and birth creation. calling in this pre-hellenic greek goddess of ecstasy open

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ther 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 (here steps in some of the lore of the masonic order) in all his glory was not arrayed (or exalted, or dignified, as it is more correctly rendered out of the original) like one of these (st. matt. vi

er hair before a mirror held-up by a cupid; two others hover above her head, bearing up a wreath. in the field, fasis ariwrif the manifestation of arioriph. venus here stands for the personification of the gnostic sophia, or achamoth, and as such is the undoubted source of our conventional representation of truth (montfaucon, pi. clxi) reverse, figure 312, which represents harpocrates seated upon the lotus, springing from a double lamp, formed of two phalli united at the base. above his head is his title abraxas, and over that is the name iao. in the field are the seven planets. the sacred animals the scarab, ibis, asp, goat, crocodile, vulture, emblems of so many deities (viz. phre, thoth, isis, merides, bebys, neith) the principal in the egyptian mythology, arranged by threes, form a fra

6 at frankfort. since this time, there has been no authentic account of the rosicrucians. we are now the first translators of robert fludd. amongst an innumerable multitude of images and symbolical figures, with which the walls i.e, those of the caverns of initiation at salsette are covered, the linga or phallus was everywhere conspicuous, often alone, sometimes united with the petal and calyx of the lotus, the point within the circle, and the intersection of two equilateral triangles (dr. oliver, history of initiation. see also maurice on the indian initiations) the linga, or pillar, or stone of memorial, in its material form, is the perpetuation of the idea of the male generative principle, as the physical means, in conjunction with the yoni (loni, or discus, of the production of all vis

n to explain about the colour white, in justification of the ideas of the rosicrucians as to the supernatural power of colours; and as to the magical qualities of those occult influences which they determined, in their philosophical vocabularies, strangely and mysteriously to call the signatures of things. ancient crosses: margam, south. wales; st. patrick s, co. louth. various foliatus curves of the lotus. chapter the twenty-third. the beliefs of the rosicrucians meaning of lights and of commemorative flambeaux in all worship. rom the name of the temple, now stonehenge, comes the name of ambresbury, which stands a few miles from it. this is called the ambres of the abiri. it is two words, and means the ambres of the dii potentes, or of the yryba, or cabiri, for they are the same. the star

ese proceeded from the funeral pile of the templars( castle of the tuilerics, year viii) thus the egg-and-tongue moulding( egg and adder's tongue, for the egg and the serpent were two of the emblems of the egyptian and greek mysteries, the griffin, the lion of st. mark, the honeysuckle-and-lotus ornament the convolutions and volutes, the horns as floriations springing from the lighted candelabra, the lotus and tori of egypt, and the greek ornaments and roman templar ornaments, are all related in their religious meanings. the names of the three kings, or shepherds, who descried the star of annunciation in the east, are caspar, melchior, and balthasar. caspar, or gaspar, is the white one; melchior is the king of light; balthasar, the lord of treasures. balthasar or balthazar, is the septuagi

ers of whose name make up the number of days of the solar circle. 274 the rosicrucians. the following group of figures gives some of the significant hieroglyphs from the egyptian sculptures (a) plume, spiritual power (b) jackal, priesthood (c) tau, fleur-de-lis, crux-ansata (d) placenta, religious solemnities (e) horns, power (f) 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 she

KNOWLEDGE LECTURE ONE

olls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from the vignettes of teh 17th and 125th chapter of the ritual of the dead the egyptian book of the per-em-hru or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of on is to be found in the walls of the pyramids of the kings of the 5

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

tain his object. he was anxious to make the whole chapiter and all its decorations as nearly as possible in one casting, and with the primitive appliances at his command this gave him an immensity of trouble. his lilies may perhaps be considered as somewhat conventional; at least they do not exactly correspond to any varieties with which i happen to be acquainted. they were on the whole more like the lotus than like an ordinary lily; but on the other hand the leaves were by no means lotus leaves. 176. to the ordinary worshipper in the temple all this rather complicated ornamentation was merely decorative, but to the initiate it was full of esoteric significance. first, these two pillars were an exemplification of the occult axiom, gas above, so below h, for though they were absolutely alik

LIBER HAD

ian or maker of illusion, and the exorcist or destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of taro (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe on the lotus. note that the "ibis position" formulates this conception most exactly. ed "this is the fourth practice of intelligence("ccxx. ii" 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his components by his right ingenium "this is the fifth practice of intelligence("ccxx. ii" 15, 16. 8. let the aspirant, be

LIBER 777

f the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. 11 vayu the blue circle sankhara breath 23 apas the silver crescent vedan

LIBER ALEPH

that i endure, a mystery too great for the mortal part of me. for but now, when i cried out upon the name olun wlo, which is the secret name of my lady that hath come to me. most strangely. then i was rapt away altogether subtly yet fiercely into a trance that hath transformed me with attainment, yet without trace in mind. o my son! there is the transfiguration of glory, and there is the jewel in the lotus-flower; yea, also is many other whereof i am partaker. but this last passion, that my lady olun hath brought unto me upon this last day of the winter of the thirteenth year of the on, even as i wrote these words unto thee, is a mystery of mysteries beyond all these. oh my son, thou knowest well the perils and the profit of our path; continue thou therein. olun! marie! babalon! adsum. m l

thou be well favoured of our lady, thy lion and thy dragon grow in like measure, for the excess of the feminine is dead weight. the intellectual without virility is a dreamer of follies, and the laborious giant without courage is a slave. b liber aleph vel cxi 162# de natura silentii nostri (of the nature of our silence) he nature of this silence is shewn also by the god harprocrates, the babe in the lotus, who is also the serpent and the egg, that is, the holy ghost. this is the most secret of all energies, the seed of all being, and therefore must he be sealed up in an ark from the malice of the devourers. if then by thine art thou canst conceal thyself in thine own nature, this is silence, this, and not nullity of consciousness else were a stone more perfect in adeptship that thou. but

secret of all energies, the seed of all being, and therefore must he be sealed up in an ark from the malice of the devourers. if then by thine art thou canst conceal thyself in thine own nature, this is silence, this, and not nullity of consciousness else were a stone more perfect in adeptship that thou. but, abiding in thy silence, thou art in a city of refuge, and the waters prevail not against the lotus that enfoldeth thee. this ark or lotus is then the body of our lady babalon, without which thou weret the prey of nile and of he crocodiles that are therein. now, o my son, mark thou well this that i will write for thine advertisement and behoof, that this silence, though it be perfection of delight, is but the gestation of thy lion, and in thy season thou must dare, and come forth to th

LIBER ARARITA

6. at the touch of the fire qadosh the mind of the father was broken up into the brilliance of our lord the sun. 7. at the touch of the fire qadosh the brilliance of our lord was absorbed in the naught of our lady of the body of the milk of the stars. 8. then only was the fire qadosh extinguished, when the enterer was driven back from the threshold, 9. and the lord of silence was established upon the lotus flower. 10. then was accomplished all that which was to be accomplished. 14 liber dcccxiii vel ararita 11. and all and one and naught were slain in the slaying of the warrior 418, 12. in the slaying of subtlety that expanded all these things into the twelve rays of the crown, 13. that returned unto one, and beyond one, even unto the vision of the fool in his folly that chanted the word a

LIBER CHANOKH

death until the house fall and the dragon sink? come away! for the thunders (of increase)9 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada so-bolunu od cahisa hoel-qo ca-no-quodi cial. vaunesa aladonu mom caosago ta iasa olalore ginai limelala. amema cahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajinu: od butamo

d it is as they are, whose* v.l .any echoing time between. the forty-eight keys or calls 32 number is 31. come away! for i have prepared (a place) for you. move therefore, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of e of c in the tablet of c. the princess of the waters, the lotus of the palace of the floods. the twelfth key nonuci dasonuf babaje od cahisa ob habaio tibibipe: alalare ataraahe od ef! dirix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! o ye that range14 in the south and are as the 28 lanterns of sorrow, bind up your girdles and visit us

LIBER CORDIS CINCTI SERPENTE

ymbol of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcendest the forces in their concourse and cohesion, in their death and their disruption. thou art python, the terrible serpent about the end of all things! 31. i turned about me thrice in every way; and always i came at the last unto thee. 32

up in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swing the thurible of my delight before thee, and the fervour of the orisons shall intoxicate thy nostrils. 46. o thou who camest from the land of the elephant, girt about with the tiger fs pell, and garlanded with the lotus of the spirit, do thou inebriate my life with thy madness, that she leap at my passing. 47. bid thy maidens who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the vo

LIBER HAD

an or maker of illusion, and the exorcist of destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of tarot (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe in the lotus. note that the .ibis position. formulates this conception most exactly. ed) this is the fourth practice of intelligence (ccxx. ii. 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his components by his right ingenium. this is the fifth practice of intelligence (ccxx. ii. 15, 16. 8. let the aspirant, be

LIBER LIBERI VEL LAPIDIS LAZULI

r the sand. 23. lonely is he, and abominable; yet hath he gained the crown. 24. oh rejoice! rejoice! 25. my god! o my god! i am but a speck in the stardust of ages; i am the master of the secret of things. svb figvra vii 29 26. i am the revealer and the preparer. mine is the sword.and the mitre and the winged wand! 27. i am the initiator and the destroyer. mine is the globe.and the bennu bird and the lotus of isis my daughter! 28. i am the one beyond these all; and i bear the symbols of the mighty darkness. 29. there shall be a sigil as of a vast black brooding ocean of death and the central blaze of darkness, radiating its night upon all. 30. it shall swallow up that lesser darkness. 31. but in that profound who shall answer: what is? 32. not i. 33. not thou, o god! 34. come, let us no mo

LIBER LXVII THE SWORD OF SONG

eight years old. vii .you.re a muddle and an idiot. said the infuriated god .why not make him a spiritual thing? a nat2 lives 10,000 years .make him a nat then. said the magician, already beginning to fear that fate would be too strong for him, in spite of all his cunning .there.s some one working against us on the physical plane. we must transcend it. no sooner said than done: 1 .o the jewel in the lotus! aum. the most famous of the buddhist formularies. 2 the burmese name for an elemental spirit. the three characteristics 73 a family of nats in a big tree at anuradhapura had a little stranger, very welcome to mamma and papa nat .blessed indeed was the family. fiveand- forty feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of th

tenth riddle: countenance beheld not countenance. so thereto he answered: our father, blessed be thou. countenance? then they brought him the sword and bade him smite withal: but he said: if countenance behold not countenance, then let the ten be five. and they wist that he but mocked them; for he did bend the sword fivefold and fashioned therefrom a star, and they all vanished in that light; yet the lotus abode nine-petalled and he cried .before the wheel, the axle. so he chained the sun,2 and slew the bull, and exhausted the air, breathing it deep into his lungs: then he broke down the ancient tower, that which he had made his home, will he nill he, for so long, and he slew the other bull, and he broke the arrow in twain; after that he was silent, for they grew again in sixfold order, so

LIBER LXXVIII

ters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the a description of the cards of the taro 17 evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 g to 20 h. d of c prince and emperor of nymphs or undines. xii the princess of the waters; the lotus of the palace of the floods knave of cups a beautiful amazon-like figure, softer in nature than the princess of wands. her attire is similar. she stands on a sea with foaming spray. away to her right a dolphin. she wears as a crest a swan with opening wings. she bears in one hand a lotus, and in the other an open cup from which a turtle issues. her mantle is lined with swansdown, and is

slays. full of ideas and thoughts and designs, distrustful, suspicious, firm in friendship and enmity; careful, observant, slow, overcautious, symbolizes a and w; he slays as fast as he creates. if ill dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 j to 20 l. d of d prince and emperor of the sylphs and sylphides. xvi the princess of the rushing winds: the lotus of the palace of air knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the agis of minerva. she wears 20 liber lxxviii as a crest the head o

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

upon the shores of nothingness. in the middle of this ocean, lord vishnu, asleep in the coils of a giant cobra, is awakened by the sound of om, the sacred syllable. this is how the dawn of creation breaks. from vishnu s navel appears a lotus flower, within which is brahma, the god of creation. vishnu then orders brahma to re-create the cosmos, and he and the cobra disappear. brahma uses parts of the lotus flower to build the universe, including earth, which he then populates with humans. fascinatingly, brahman, the one (extremely approximately, more or less the equivalent of god, the universal essence, in monotheism, plays no role in the cycling of the universe. interestingly, the rig-veda, the oldest hindu sacred text, wonders whether the story of the primal ocean interacting with nothin

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the egyptian scarab--jupiter's fly- the serpent of wisdom--the sacred crocodile. 85 fishes, insects, animals, reptiles, and birds, part ii the dove, the yonic emblem--the self-renewing phoenix--the great seal of the united states of america--bast, the cat goddess of the ptolemies--apis, the sacred bull--the monoceros, or unicorn. 89 flowers, plants, fruits, and trees the flower, a phallic symbol--the lotus blossom--the scandinavian world tree, yggdrasil--the sprig of acacia--the juice of the grape--the magical powers of the mandrake. 93 stones, metals, and gems prehistoric monuments--the tablets of the law--the holy grail--the ages of the world- talismanic jewels--zodiacal and planetary stones and gems. 97 ceremonial magic and sorcery the black magic of egypt--doctor johannes faustus--the

econdary gods called intelligences--poured our the whole infinity of its powers by continuous exchange from highest to lowest. in their phallic symbolism the egyptians used the sperm to represent the spiritual spheres, because each contains all that comes forth from it. the chaldeans and egyptians also held that everything which is a result dwells in the cause of itself and turns to that cause as the lotus to the sun. accordingly, the supreme intellect, through its paternal foundation, first created light--the angelic world. out of that light were then created the invisible hierarchies of beings which some call the stars; and out of the stars the four elements and the sensible world were formed. thus all are in all, after their respective kinds. all visible bodies or elements are in the in

(the spirit fire) is raised through the sacred seals which are called the seven churches in asia. there is an oriental painting which shows three sun bursts. one sunburst covers the head, in the midst of which sits brahma with four heads, his body a mysterious dark color. the second sunburst--which covers the heart, solar plexus, and upper abdominal region--shows vishnu sitting in the blossom of the lotus on a couch formed of the coils of the serpent of cosmic motion, its seven-hooded head forming a canopy over the god. the third sunburst is over the generative system, in the midst of which sits shiva, his body a grayish white and the ganges river flowing out of the crown of his head. this painting was the work of a hindu mystic who spent many years subtly concealing great philosophical p

ty and regeneration which must ultimately take the place of lust and degeneracy. of all symbolic flowers the locus blossom of india and egypt and the rose of the rosicrucians are the most important. in their symbolism these two flowers are considered identical. the esoteric doctrines for which the eastern lotus stands have been perpetuated in modern europe under the form of the rose. the rose and the lotus are yonic emblems, signifying primarily the maternal creative mystery, while the easter lily is considered to be phallic. the brahmin and egyptian initiates, who undoubtedly understood the secret systems of spiritual culture whereby the latent centers of cosmic energy in man may be stimulated, employed the lotus blossoms to represent the spinning vortices of spiritual energy located at v

spinal column. the rosicrucians used a garland of roses to signify the same spiritual vortices, which are referred to in the bible as the seven lamps of the candlestick and the seven churches of asia. in the 1642 edition of sir francis bacon's history of henry the seventh is a frontispiece showing lord bacon with rosicrucian roses for shoe buckles. in the hindu system of philosophy, each petal of the lotus bears a certain symbol which gives an added clue to the meaning of the flower. the orientals also used the lotus plant to signify the growth of man through the three periods of human consciousness--ignorance, endeavor, and understanding. as the lotus exists in three elements (earth, water, and air) so man lives in three worlds--material, intellectual, and spiritual. as the plant, with it

ward through the water and finally blossoms forth in the light and air, so the spiritual growth of man is upward from the darkness of base action and desire into the light of truth and understanding, the water serving as a symbol of the everchanging world of illusion through which the soul must pass in its struggle to reach the state of spiritual illumination. the rose and its eastern equivalent, the lotus, like all beautiful flowers, represent spiritual unfoldment and attainment: hence, the eastern deities are often shown seated upon the open petals of the lotus blossoms. the lotus was also a universal motif in egyptian art and architecture. the roofs of many temples were upheld by lotus columns, signifying the eternal wisdom; and the lotus-headed scepter--symbolic of selfunfoldment and d

rs of sanctified flowers. albert g. mackey calls attention to the fact that each of the ancient mysteries had its own peculiar plant sacred to the gods or goddesses in whose honor the rituals were celebrated. these sacred plants were later adopted as the symbols of the various degrees in which they were used. thus, in the mysteries of adonis, lettuce was sacred; in the brahmin and egyptian rites, the lotus; among the druids, the mistletoe; and among certain of the greek mysteries, the myrtle (see encyclop dia of freemasonry) as the legend of chiram abiff is based upon the ancient egyptian mystery ritual of the murder and resurrection of osiris, it is natural that the sprig of acacia should be preserved as symbolic of the resurrection of chiram. the chest containing the body of osiris was w

MORALS AND DOGMA

one foot 707/1000. that is, the shaft of each was a little over thirty feet eight inches in height, the capital of each a little over eight feet six inches in height, and the diameter of the shaft six feet ten inches. the capitals were enriched by pomegranates of bronze, covered by bronze net-work, and ornamented with wreaths of bronze; and appear to have imitated the shape of the seed-vessel of the lotus or egyptian lily, a sacred symbol to the hindus and egyptians. the pillar or column on the right, or in the south, was named, as the hebrew word is rendered in our translation of the bible, jachin: and that on the left boaz. our translators say that the first word means"_he shall establish" and the second"_in it is strength" these columns were imitations, by khurum, the tyrian artist, of

potently struggled to express. and it may be doubted whether we have succeeded either in communicating, or in forming in our own minds, any more distinct and definite and true and adequate idea of the deity, with all our metaphysical conceits and logical subtleties, than the rude ancients did, who endeavored to symbolize and so to express his attributes, by the fire, the light, the sun and stars, the lotus and the scarab us; all of them types of what, except by types, more or less sufficient, could not be expressed at all. the primitive man recognized the divine presence under a variety of appearances, without losing his faith in this unity and supremacy. the invisible god, manifested and on one of his many sides visible, did not cease to be god to him. he recognized him in the evening bre

s of the mysteries, and as it is of masonry. life rising out of death was the great mystery, which symbolism delighted to represent under a thousand ingenious forms. nature was ransacked for attestations to the grand truth which seems to transcend all other gifts of imagination, or rather to be their essence and consummation. such evidences were easily discovered. they were found in the olive and the lotus, in the evergreen myrtle of the _myst_ and of the grave of polydorus, in the deadly but self-renewing serpent, the wonderful moth emerging from the coffin of the worm, the phenomena of germination, the settings and risings of the sun and stars, the darkening and growth of the moon, and in sleep "the minor mystery of death" the stories of the birth of apollo from latona, and of dead heroe

MOTTA MARCELO THE COMMENTARIES OF AL

attuned to "because; he may mistake the "dog syndrome" of cakkram malfunction for the "god syndrome" of higher cakkram awakening. he will identify himself with the egoic complex of the "black brethren "because" is the reflex, on a much lower plane, of the consciousness of hadit (hadit is, of course, perceived only by the awakened ajna. the winged globe of the egyptians displays the "two petals of the lotus" of hindu symbolism) being a simulacrum, it is very dangerous. it includes all the egregora of "god" that have been formed through the centuries. all "visions of god" of all religions belong to "because (the lower dhyanas are all below the abyss. they are mental phenomena their only connection with the element of spirit is the kundalini that energizes them. and kundalini should not be wa

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ome of ithaca. at length the happy hour had arrived which for ten long years the hero had so anxiously awaited, and he little dreamt that ten more must elapse before he would be permitted by the fates to clasp to his heart his beloved wife and child. during his homeward voyage his little fleet was driven by stress of weather to a land whose inhabitants subsisted entirely on a curious plant called the lotus, which was sweet as honey to the taste, but had the effect of causing utter oblivion of home and country, and of creating an irresistible longing to remain for ever in the land of the lotus-eaters. odysseus and his companions were hospitably received by the inhabitants, who regaled them freely with their peculiar and very delicious food; after partaking of which, however, the comrades of

PHILIP NEIL MYTHS LEGENDS EXPLAINED

nhabited by just a few giants. there he founded the city of new troy later known as london. odysseus returns home 64 odysseus returns home odysseus (roman ulysses, hero and king of ithaca, sacked several cities in thrace before sailing home after the trojan war. owing to the enmity of the sea god poseidon (neptune, his journey took ten years. his adventures included first landing on the island of the lotus eaters, where some of the crew were trapped in a trance, and then on the island of the cyclopes (see box, where several of the crew were devoured. it was odysseus blinding of the cyclops polyphemus poseidon s son that angered the sea god who subsequently blew odysseus off course, wrecked his ships, and ultimately killed his entire crew. in his travels, odysseus indulged in two romantic i

died, all the gods, and all the creatures in the world shouted victory! and a great lamentation arose from the demon hordes. vishnu vishnu, seen here directing the churning of the ocean, is recognizable by his four hands, holding his kaumodaki, or mace, his sudarshana, or discus, his padma, or lotus, and his shankha, or conch. his wife lakshmi, is the goddess of good fortune. also known as padma, the lotus, she is one of the beings born from the churning of the ocean. others include chandra, the moon god, and varuni, the goddess of wine. in the holy book, rig veda, it is said of amrita (or soma, we have drunk soma, we have become immortal, we have entered into the light, we have known the gods. soma was a plant-based hallucinogen. cheated demons the devas persuaded the asuras to help them

nu and lakshmi v ishnu and lakshmi are shown riding the sacred bird garuda, who is linked with fire and the sun, up to their heaven of love. the marital devotion of vishnu and lakshmi extends through all of vishnu s incarnations. lakshmi was born from the ocean at the churning of the sea of milk (see pp. 108 9, which provides her with a garland of fresh flowers every day. one of her names, padma, the lotus, identifies her with the perfection of this flower. the holy river ganges is at her service, and two elephants shower her with its water when she bathes. also known as shri (prosperity) lakshmi is the goddess of good fortune, and also of growth and fruitfulness. parashu-rama, the axman in this sixth incarnation, vishnu was born into the brahman caste, or class, of scholars. at this time

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

mplicity of the construction of such rituals as are intended for the consecration of the various weapons or instruments that are to be used. there is no need to rush headlong into making the instruments. delay this process for a while until the meaning of the ceremonies is assimilated into the psyche. again, i would suggest that the students select a simple consecration ceremony, such as that for the lotus wand, and analyze it with as much attention and care as he would have done the neophyte ritual in the preceding volume. apart from all else, it lays down the simplest possible forms or principles upon which ceremonies should be constructed. though the manufacture of the elemental weapons is a simple enough procedure, although a time-consuming one, these should be postponed until all the

you must also arrange with the adept in whose charge you are,about your examination in the temple on the practical work "part two. receive the rituals of the pentagram and hexagram. copy and learn them. you can now sit for the written examination in these subjects and complete 'a' by arranging to be tested in your practical knowledge in the temple "part one. b. implements. receive the rituals of the lotus wand, rose cross, sword, and the elemental weapons. copy and return them. there is a written examination on the above subjects- that is on the construction, symbolism, and use of these objects, and the general nature of a consecration ceremony and the forming of invocations. this can be taken before the practical work of making is begun or at any stage during it "part two. this consists

t only are these instruments symbols or expressions of inner realities, but what is infinitely more of practical worth, their actual projection in this way from within outwards, the physical fashioning and painting of these instruments, also works an effect. they bring to life the man that was asleep. they react upon their maker. they become powerful magical agents, true talismans of power. thus, the lotus wand is declared in the ritual to have the colours of the twelve introduction 4 7 signs of the zodiac painted on its stem, and it is surmounted by the lotus flower of isis. it symbolises the development of creation the wand has ever been a symbol of the magical will, the power of the spirit in ation. and its description in the instruction on the lotus wand is such that it is seen to embr

the power of the spirit in ation. and its description in the instruction on the lotus wand is such that it is seen to embrace the whole of nature- the sephiroth, the spiritual aspects of the elements, and the action of the sun <93> upon all life by a differentiating process. even as the whole of nature is the embodiment of a dynamic will, the visible form and vehicle of a spiritual consciousness. the lotus flower grows from the darkness and gloom of the secret depths, through the waters, ever striving to open its blossoms on the surface of the waters to the rays of light of the sun. so is the true magical or spiritual will secreted within the hidden depths of the soul of man. unseen, sometimes unknown and unsuspected, it lies latent though the whole of the life. by these rites of magic, it

magical or spiritual will secreted within the hidden depths of the soul of man. unseen, sometimes unknown and unsuspected, it lies latent though the whole of the life. by these rites of magic, its symbols and exercises, we are enabled to assist its growth and development, by piercing through the outer husks of the restricting shell, until it bursts into full bloom- the flower of the human spirit, the lotus of the higher soul "look for the flower to bloom in the silence. it shall grow, it will shoot up, it will make branches and leaves and form buds while the storm continues, while the battle lasts. it is the flower of the soul that has opened" note, moreover, the descrivtion of and the comment made bv jung to a sym601ic design brought to him by oneof his patients, evidently a desi& like to

he lotus of the higher soul "look for the flower to bloom in the silence. it shall grow, it will shoot up, it will make branches and leaves and form buds while the storm continues, while the battle lasts. it is the flower of the soul that has opened" note, moreover, the descrivtion of and the comment made bv jung to a sym601ic design brought to him by oneof his patients, evidently a desi& like to the lotus wand, for he savs "the vlant is freauentlv a structure in brilliant fierv colours and is shown bowing but of a led of d a r k s s ind carrying the blossom df light at the top, a symbol similar to the christmas tree" this is highly suggestive, and students both of yoga and magic will find in this curious indications of the universality of cogent sym601s. agi c aplr ocesses and symbols are

s back at the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from< 11 1> vignettes of the 17th and 125th chapter of the ritual of the dead, the egyptian book of the per-em-hnt or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of on is to be found in the walls of the pyramids of the kings of t

symbol of the rose and cross. chief mighty adeptus major, what is its meaning? second it is the key of sigils and rituals, and represents the force of the twenty two letters in nature, as divided into a three, a seven, and a twelve. many and great are its mysteries. third i bear a simple wand, having the colours of the twelve signs of the <203> zodiac between light and darkness, and surmounted by the lotus flower of isis. it symbolises the development of creation. second mine is a wand terminating in the symbol of the binary, and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris. the seven colours of the rainbow between light and darkness are attributed to the planets. it symbolises rebirth and resurrection from death. chief my wand is surmounted by the wing

grades of the first order, and to the revolution of the powers of the pentagram. also *note that the rose and cross (see pg. 56,vol. iii, with its flower of three circlesof three,seven and twelve petals respectively comprises the three mother, seven double and twelve simple letters of the hebrew alphabet. their yetziric attributions, in turn, expound the chief adept's wand, the phoenix wand, and the lotus wands, being the magical weapons of chesed, geburah and tiphareth respectively, just as the fire wand, water cup, air dagger and earth pentacle each establish the magus in netzach, hod, yesod and malkuth. h.s. adeptus minor ritual 225 the five preparatory examinations for this grade. it is written "his days shall be 120 years,"and 120 divided by 5 equals 24, the number of hours in a day

ghty adeptus major, what is its meaning? it is the key of sigils and of rituals, and represents the force of the twenty two letters in nature, as divided into a three, a seven, and a twelve; many and great are its mysteries. associate adeptus minor, what is the wand which thou bearest? a simple wand having the colours of the twelve signs of the zodiac between light and darkness, and surmounted by the lotus flower of isis. it symbolises the development of creation. mighty adeptus major, thy wand and its meaning? a wand terminating in the symbol of the binary and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris. the seven colours between light and darkness are attributed to the planets. it symbolises rebirth and resurrection from death. my wand is surmounted

ter. remember always that the symbols of the elements are not usually traced on sigils but are replaced by the kerubic emblems of aquarius, leo, taurus and the eagle head <32> the lesser ritual of the hexagram commence with the qabalistic sign of the cross as in the lesser ritual of the pentagram, and use what manner of magical implement may be necessary according to the manner of working, either the lotus wand or the magical sword. stand facing east. if thou desirest to invoke thou shalt trace the figure thus: diagram 15 following the course of the sun, from lee to right and thou shalt pronounce the name ararita, vibrating it as much as possible with thy breath and bringing the point of the magical implement to the centre of the figure. but if thou desirest to banish thou shalt trace it t

gram, but not differentiated for any particular planet, and then thou shalt turn to the quarters of the respective planets and invoke their forces as before laid down; and banish them when the invocation is finished, and conclude with the lesser banishing ritual of the hexagram. and ever remember to complete the circle of the place wherein thou workest, following the course of the sun. diagram of the lotus wand diagram 16 white i 1 t% red red-orange orange amber yellow yellow-green emerald green-blue blue indigo violet crimson black diagram 17 lotus flower from above: centre: orange or gold inmost petals, 10 in number, white both sides. calyx, 4 petals, coloured orange. two whorls of 8 petals, white inside and olive green outside, with 5 veins shown on the green. the golden dawn: volume 11

agram 16 white i 1 t% red red-orange orange amber yellow yellow-green emerald green-blue blue indigo violet crimson black diagram 17 lotus flower from above: centre: orange or gold inmost petals, 10 in number, white both sides. calyx, 4 petals, coloured orange. two whorls of 8 petals, white inside and olive green outside, with 5 veins shown on the green. the golden dawn: volume 111 book four <39> the lotus wand this is for general use in magical working. it is carried by the z. a. m. at all meetings of the second order at which he has the right to be present. it is to be made by himself unassisted, and to be consecrated by himself alone. it is to be untouched by any other person, and kept wrapped in white silk or linen, free from external influences other than his own on the human plane. t

human plane. the wand has the upper end white, the lower black. between these are the 12 colours referring to the zodiacal signs, in the positive or masculine scale of colour. at the upper end of the white is fixed a lotus flower in three whorls of 26 petals: the outer 8, the middle 8, and the innermost 10. the calyx has four lobes or sepals of orange colour. the flower centre is orange or gold. the lotus wand should be from 24 to 40 inches long, and of wood about half an inch thick. the several bands of white, 12 colours, and black may be painted or enamelled, or formed of coloured papers pasted on. the length of colours should be such that the white is a little the longest, then the black, while the 12 colours are equal, and smaller than the black. the colours must be clear, brilliant a

white is a little the longest, then the black, while the 12 colours are equal, and smaller than the black. the colours must be clear, brilliant and correct. they are as follows: white: aries-red: taurus-red-orange: gemini-orange: canceramber: leo-lemon-yellow: virgo-yellow-green: libra-emerald: scorpiogreen- blue: sagittarius-bright-blue: capricornus-indigo: aquariusviolet: pisces-crimson: black. the lotus flower may be made of sheet metal or card board, in 3 whorls of 8,8, and 10 petals, white internally and tips curved in a little, olive outside with 5 markings as shown in diagram. the centre is orange, or a brass bolt to keep all together will do. as a general rule, use the white end in invocation and the. black <40> end to banish. the white end may be used to banish by tracing a banish

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

in the other she has long and unbound hair. she is seated between the two pillars of the duad, has a sun with four rays on her breast, places one hand upon a book and makes the sign of sacerdotal esotericism with the other. that is to say, she uplifts three fingers only, the two others being folded, to signify mystery. a veil is thrown behind her head, and on each side of her chair the flowers of the lotus bloom upon the sea. i commiserate sincerely the ill-starred scholar who has seen in this antique symbol nothing but a monumental portrait of his pretended pope joan. g the word, the triad, plenitude, fecundity, nature, generation in the three worlds. symbol, the empress, a woman, winged, crowned, seated and uplifting a sceptre with the orb of the world at its end: her sign is an eagle, i

RUBY TABLET OF SET

e? what doors await your touch? by the power of xeper have you come to be. now you stand before new gates, and will remanifest your souls in ways unsuspected. as your will turns to xeper, so must you also remanifest. all you have been, all you have done, these bring about change. though that change you xeper. through that change you remanifest [statement of xa nepthys, light the eighth candle] as the lotus blossom floats upon the waters of the nile, peacefully, quietly, so beneath the surface of the river glide the water creatures of the lord set, waiting, perchance to rise to the surface and with their baleful eyes fix sternly upon some rash mortal who dares to disturb a drifting blossom with an oar. as you enter the river of life, swimmer, take care that you do not crush the lotus unless

eated universe, but three pairs of the ogdoad take no further interest and stay immune and immutable in the vortex. amun and amaunet, however, throw in their lot with the new order. working: creating a balance between inspiration and precision [the chamber is set up with a main altar and two smaller altars on other sides of the room. each altar holds a black flame, symbols of inspiration (such as the lotus, possibly a candle or other image, and symbols of precision (possibly a scalpel, pen and parchment/paper, etc. the music is paul horn's music in the great pyramid [ring the bell [open the gate/light the flame. one person will open the gate; one person at each altar will light the flame [invocation of set [inductions into the order [graal: one person says the following over three graals;

lady of hidden dynamism. bring your gifts of change, continued, repeated, and unending, and bring your gifts of the power hidden within, that endures [the next three principals approach their stations. these should probably be handled by members of the order [invoking inspiration] on one hand is the fire of inspiration- the glorious visions that breathe dreams into your soul and pull you onward. the lotus rises from the murky chaos of the primeval waters, and opens to reveal the self-created god [invoking precision] on another hand is the sharp tip of the scribe's pen, the precise strokes and exact sounds of communication- these guide actions to an exact target, to create creations and thus build oneself [creating balance through opposition] these tools serve your greater will, building u

relying on the word of another. like textbook normals of human chemistries and vital signs "normal" is only a word used as a vague point of reference. each human body, like each individual will, is unique and will allow only its own concept of an absolute. trump iii the empress trump iii, the empress, is a card of femininity and flows with all the subtle grace of the gender. the empress herself, the lotus of isis, the pelican feeding her young, and the cradling protective movements of the figure within the card's frame serve to point toward the "great mother" aspect spoken of in the book of thoth. the card, like its fellows, has a number of messages relevant to the individuals examining it- it is somewhat amusing to note the extreme and radical feminists sem to go all out in left field wh

with reality and divinity. such a digression has taken us away from trump iii, but let it be seen that it is difficult to quest without stopping to look into the various doors along the way. if not only the promotion of incommon individuals that is the aim of the empress; she is also a crucial factor in life itself. without life coming from life none would exist. everything in trump iii is alive- the lotus, the pelican, birds, and the flowing lines of lady harris' brush strokes. the trump thereby attracts the glance of the setian vy virtue of its indications of becoming rather than stasis. that coming into being will take the mind to the next card, trump iv- the emperor. trump iv the emperor trump iv is a card flowing with calm and confident inner peace and a masculinity which is there wit

SALMANRUSHDIE THESATANICVERSES

nt "baby, you're no iceberg, whatever they say. you're a passionate lady, bibi. hot, like a kachori" he had pretended to blow on scalded fingertips, and shook his hand for emphasis _o, too hot. o, throw water. gibreel farishta. she controlled herself: hi ho, it's off to work "ghosts" she repeated firmly "on the everest climb, after i came through the ice-fall, i saw a man sitting on an outcrop in the lotus position, with his eyes shut and a tartan tam--o--shanter on his head, chanting the old mantra: om mani padm hum" she had guessed at once, from his archaic clothing and surprising behaviour, that this was the spectre of maurice wilson, the yogi who had prepared for a solo ascent of everest, back in 1934, by starving himself for three weeks in order to cement so deep a union between his b

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

lace where he attained enlightenment; sarnath, where he delivered his first sermon on how to avoid suffering; and kusinagara, where he escaped from this life into nirvana. observances. wesak is the most important holy day for buddhists. held on the full moon in may, it celebrates the buddha s birth. phrases. om mani padme hum is a mantra, or chant, prevalent in buddhism, meaning hail the jewel in the lotus. it refers to the symbology surrounding the buddha s miraculous birth. world religions: almanac 91 buddhism rock pillars, or stupas, erected with the words of the buddha inscribed on them, calling for respect for all life. ashoka organized missionaries, people who dedicated themselves to preaching the truths of their religion to others, to spread buddhism beyond the borders of india. som

ks, who is thought to be a buddha dies, the members of his monastery begin searching for the child who is that lama reborn. in japan the zen school of buddhism relies heavily on meditation to achieve enlightenment. another school of japanese buddhism is nichiren buddhism, named after a thirteenth- century japanese monk. nichiren believed that all that was needed for enlightenment was knowledge of the lotus sutra, one of the most sacred writings in mahayana buddhism. nichiren taught his disciples that chanting the mantra namu-myoho-renge-kyo (or homage to the lotus sutra) would bring the seeker to enlightenment. although buddhists worldwide have very different ways of attaining enlightenment, all of them share some core beliefs. these are best summarized in what is known as the three jewels

wn orally for more than one hundred years before being written down around the third century bce. mahayana buddhism developed and revealed more than two thousand new passages to be added to the buddhist collection of sacred texts. mahayana tradition tells that many of these sutras were kept secret and only released when people were ready to hear them. they were written between 200 bce and 200 ce. the lotus sutra, or suddharma- pundarika sutra( white lotus of the true dharma, is the most popular mahayana text. it includes discussions on the importance of becoming a bodhisattva and of realizing one s essential buddha-nature. buddha-nature is present in every person and allows them to grow and obtain greater understanding. another important mahayana text is the prajnaparamita, or perfection o

entrate on the idea that life is impermanent and what that means to him or her. chanting a mantra or religious phrase is another meditation technique. such mantras are generally in sanskrit and are believed to be words used by a buddha when in deep meditation. the most frequently used mantra, especially in tibetan buddhism, is om mani padme hum, which is usually translated as hail to the jewel in the lotus. the jewel represents the teaching of the buddha, while the lotus is the symbol of wisdom. by clearing the mind, a person prepares for analytical meditation, which allows for insights or sudden understanding. western psychologists explain such thoughts as coming from the unconscious. in buddhism, these insights lead to enlightenment. meditation requires deep concentration and a lack of d

to the mystic truth which has always been within your life. nichiren was a buddhist prophet (divine messenger) and monk who lived in thirteenth-century japan. he gave his name to a sect, or subgroup, of buddhism called nichirenshu, or the nichiren sect. he did not, however, think of himself as its founder. nichiren is best known for his belief in the importance of one of buddhism s sacred texts, the lotus sutra. this text describes the virtues of the buddha and teaches that all people can attain enlightenment( enlightenment is the realization of the true nature of reality and the universe) he helped to unite buddhists in japan by calling for the establishment of buddhism, especially nichiren buddhism, as the japanese state religion. in the twenty-first century many schools of buddhism con

where he began a mission to bring to japan what he believed was true buddhism. it was at this time that he took the name nichiren. the name nichiren comes from the japanese word nichi, meaning sun. he interpreted this name to mean standing for the light of truth as well as for the land of the rising sun, wherein the land of the rising sun was japan. the syllable ren means lotus and refers both to the lotus flower and to the lotus sutra. on april 28, 1253, nichiren publicly declared that all other forms of buddhism were false. he claimed that only by following the teachings of the lotus sutra could one practice true buddhism. the lotus sutra is the most popular mahayana text. mahayana buddhism is one of the two main branches of buddhism. nichiren buddhism is a subgroup of mahayana. the lotu

e, or essay, titled establish the right law and save our country. he wrote the document in the form of a dialogue between an ordinary citizen and a visitor. the dialogue examined the nature of the times in japan. nichiren claimed that floods, famine, political conflicts, and other difficulties were increasing because of the government s refusal to accept the buddha s true teachings as detailed in the lotus sutra. he proposed that his version of buddhism become the state religion of japan. he also warned that rebellions and foreign invasions would occur if the government did not adopt the true buddhism. in the treatise nichiren divided japanese history into three eras since the time of the buddha, siddhartha gautama (563 483 bce; see entry, the founder of buddhism. nichiren saw the world of

invasions would occur if the government did not adopt the true buddhism. in the treatise nichiren divided japanese history into three eras since the time of the buddha, siddhartha gautama (563 483 bce; see entry, the founder of buddhism. nichiren saw the world of the thirteenth century as the third age, an age of collapse called end of the law. he believed that only by following the teachings of the lotus sutra could japan survive and prosper. the government responded in 1261 by exiling nichiren to the province of izu, in japan s main island of honshu. two years later, however, he was pardoned and continued to preach his form of buddhism. from 1264 to 1268 nichiren traveled around japan preaching and winning converts, but he continued to have conflicts with government authorities. in 1268

press his views about religion and the state. in the book he made three vows: that he would be the pillar, or support, of japan; that he would be the eyes of japan; and that he would be the vessel of japan, meaning that he would contain the truth in the form of his teachings. final years nichiren was released from sado in 1274. he returned to kamakura, where he continued to preach his views about the lotus sutra and about the need for a more militant state religion. the government of kamakura by this time was willing to be more tolerant towards him, so he was left alone. he settled near mount fuji, and in his final years he built temples there and in other locations. these temples continue to be sacred sites for nichiren buddhists into the early twenty-first century. he died in 1282 in the

ant state religion. the government of kamakura by this time was willing to be more tolerant towards him, so he was left alone. he settled near mount fuji, and in his final years he built temples there and in other locations. these temples continue to be sacred sites for nichiren buddhists into the early twenty-first century. he died in 1282 in the town of ikegami while he was reciting verses from the lotus sutra. on october 12, 1922, the emperor of japan conferred on nichiren the posthumous (after death) title of rissho daishi, which can be translated as master of the establishment of righteousness or great teacher of the right dharma. dharma refers to the path to enlightenment detailed in the buddha s teachings. nichiren is also called daishonin, which means great holy man. nichiren buddh

ated as master of the establishment of righteousness or great teacher of the right dharma. dharma refers to the path to enlightenment detailed in the buddha s teachings. nichiren is also called daishonin, which means great holy man. nichiren buddhism to understand the significance of nichiren and his teachings, it is necessary to have some understanding of buddhist sects in japan and the place of the lotus sutra in buddhist thought. during the buddha s lifetime none of his teachings were written down. after his death his followers gathered on at least three occasions to refresh their memories of these teachings. only after one century had passed did the buddha s words begin to be written down in texts called sutras. because the lessons had nichiren practices nichiren buddhists continue to

ered on at least three occasions to refresh their memories of these teachings. only after one century had passed did the buddha s words begin to be written down in texts called sutras. because the lessons had nichiren practices nichiren buddhists continue to practice many of his teachings. for example they believe that the benefits of this sect of buddhism can be achieved by chanting the title of the lotus sutra, myoho renge kyo. by this and other words from the lotus sutra, a person can supposedly reach buddhahood, which is an awakening to the true nature of life. he or she can then see how all of creation is connected and how people have the ability to change and influence the world. additionally, nichiren buddhists respect the gohonzon. this is a scroll, written in chinese characters, t

the ability to change and influence the world. additionally, nichiren buddhists respect the gohonzon. this is a scroll, written in chinese characters, that contains the laws of the sect. many individuals have such a scroll in their homes, and it becomes a focal point for their daily rituals and prayers. the gohozon is thought of as a spiritual mirror. by sitting before it and chanting words from the lotus sutra, a person is said to be able to recognize his or her own buddhahood. a devout nichiren buddhist does this chanting each morning and evening. 296 world religions: biographies nichiren been passed along orally for so long, each of the sutras begins with the words thus have i heard. during the early centuries of buddhism, people began to interpret the buddha s teachings in different w

ditional form of buddhism. its practices and beliefs are based on a literal interpretation of the original, early teachings of the buddha. theravada places great emphasis on self-awareness and meditation. theravada monks were the first to nichiren buddhist followers, called sokagakkai, engage in a display of gymnastics during an annual cultural festival in tokyo, japan. nichiren buddhists believe the lotus sutra to be among the most important of the buddha s teachings. bettmann/ corbis. world religions: biographies 297 nichiren write down the buddha s teachings, and they believe these to be the most accurate accounts of his lessons. the other main branch of buddhism is called mahayana buddhism. mahayana buddhists are less strict in their interpretation of the buddha s teachings, and they r

sutras, or sermons, than do theravada buddhists. while theravada buddhists give reverence, or great respect, only to the buddha, mayahana buddhists recognize many enlightened beings, called bodhisattvas, who help people on the path to enlightenment. nichiren buddhism is a subgroup of mayahana, as are the other schools of buddhism that nichiren studied before he started spreading the teachings of the lotus sutra. these other schools include pure land buddhism, which is ruled over by the buddha amitabha. buddhists who do not achieve nirvana, or the end of suffering, upon their death can be reborn into the pure land, where they will be helped on their path. another subgroup studied by nichiren is zen buddhism. zen places great emphasis on meditation and simplicity. zen buddhists learn by a q

SIR WALLIS BUDGE EGYPTIAN MAGIC

a, and a crocodile; and another chapter 1 enabled him to transform himself into "whatever form he pleaseth" armed with this power he could live in the water in the form of a crocodile, in the form of a serpent he could glide over the rocks and ground, in the form of the birds mentioned above he could fly through the air, and soar up and perch himself upon the bow of the boat of ra, in the form of the lotus he had mastery over the plants of the field, and in the form of ptah he became "more powerful than the lord of time, and shall gain the mastery over millions of years" the bennu bird, it will be remembered, was said to be the "soul of ra" and by assuming this form the deceased identified himself with khepera, the great god of creation, and thus acquired the attributes of the soul of the

SPENSER THE CULT OF THE ALL SEEING EYE 1960

books on religion and occultism. where one may read up on spiritualism, zen, taoism, yoga, judaism, etc. every book in the library has a bookplate therein designed by the artist, fritz eichenberg. his bookplate "depicts the ancient cross in the shape of a t, surrounded by a serpent symbolizing wisdom and healing, and forming the letter s. the- 12- t and s, thomas sugrue's initials, are crowned by the lotus, vedantic representation of all being. in the background lies the city of jerusalem over which shine two stars, the star of the east of christianity and six-pointed star of judaism. a flame spreads an arc of light above, proclaiming the continuity of life and the immortality of the soul (ibid, march-april 1960, pp. 6-7) m. oldfield howey tells us in the encircled serpent (david mackay co

brazen serpent. was a palladium or talisman in [he form of a serpent coiled around the mystic tau, or t [also] the serpent set up by moses was originally the egyptian. sun-god, who was now known to his people as jehovah (lbid, p. 83) joseph von hammer, in the history of the assassins (eng. trans, 1835) explains the tau as the figure of the phallus (see also source 9, p. 791 "among the egyptians, the lotus was the symbol of osiris and isis. it was esteemed a sacred ornament by the priests (ibid, p. 477) the six-pointed star is the great oriental talisman known as the seal of solomon. its meaning and the identity of osiris and isis will be explained in part ii on the great seal of the united states. the arc of light on the bookplate is the en soph, from the cabalistic writings (mystical the

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

n north america (photo: transformation magazine, july-august, 2003 "cross my heart and hope to die' 227 kali, merciless goddess of death and destruction, metes out justice and balancing of karma to her victims. observe the satanic sign of kali's left hand and her spinning on her finger of a sun sign. her color is blue, same color as the blue lodge of freemasonry (first three degrees. the rose and the lotus are her flowers, also the same flowers represented throughout the occult world by many other individuals and groups. 228 codex magica "cross my heart and hope to die" 229 the papacy often uses the "x" as is demonstrated in the dagon fish-hat of pope john paul ii on the cover of the pope speaks journal. 230 codex magica the x symbol on the robe worn by pope john paul ii is telling, as is

religions. the egyptians and romans even worshipped a god of silence, harpocrates, a form of the solar deity. harpocrates was often pictured sitting on his mother's lap, suckling at her breast. later, the catholic church adopted similar images in the veneration of mary with child. sometimes harpocrates was pictured naked or with horns on his head, symbols of power. he often sat on a lotus flower. the lotus is a sexual symbol of the female vagina.7 "silence, slaves, or we'll cut your throat from ear to ear" 289 in the active days of benjamin franklin and our nation's founders, their secret society counterparts in great britain made use of the god harpocrates. sir francis dashwood, instrumental in the british operation of the illuminati, recruited nobility for his hell-fire club, a secret gr

(drawing from book, sacred geometry, by robert lawlor, thames and hudson, new york and london, 1989) two more versions of the sri yantra. left: a sri yantra found inside the cover of a rock album. right: sri yantra from the book, the tantric way, showing the multiple-triangle design, representing the generative (sex) act. in this design the interior, triangular (male) elements are "buried" within the lotus blossom (female. 376 codex magica the sri yantra pictured as a mystical diagram of solomon's temple, as planned in the building scheme of the knights templar. the cross and sun rays on top do not represent jesus christ, but point to the cosmic christ, who came in many names in the past and shall come again with a new name (from the book, the sword and the grail, by andrew sinclair, new y

illuminati's cabalistic baphomet/priory of sion hand sign in the ad (left, above) for his successful tv series, the apprentice. then, in the glossy mag private clubs, june 2004, read mostly by wealthy members of elite country clubs. trump is shown three times, once on the cover and twice inside, in cabalistic poses. analysis: at center, above, trump's necktie and hands create a sexual "diamond in the lotus" position, with three triangles. the magazine cover photo at left includes the mirror factor, the message being that there are two trumps, the esoteric, private "illuminati trump" and the outgoing and extroverted "public trump" finally, at top, right, we also are shown a serious donald sitting and giving the required cabalistic triangle sign with both the fingers and thumbs of both hands

THE BLACK LODGE

ot: i hate the consoled& the consoler" and also, al ii 7" come unto me is a foolish word: for it is i that go" perhaps ths reminds you of the words of "jesus (in truth, a section of the talmud, adapted to roman mentality "come unto me, ye who suffer, and ye shall be consoled? and also al ii 8 "who worshiped heru-pa-kraath have worshiped me; ill, for i am the worshiper" heru-pa-kraath, the babe on the lotus, represents the eternal child, that is, the spiritual seed of our species; he is identical to hadit. it is foolish to worship this child. we are this child. the child hoor and the child jesus are the same child, and this symbol of the eternal child is thousands of years older than christianity. it already existed in china and india when the jews had not yet become organized as a cultural

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

your breathing. record the results in your work journal. posture, or asana is a principal ability when it comes to preforming rituals. if your goal is the mastery of ceremonial magick, the following information will differ some from postures found in that discipline. h sitting you can do this in a chair, you can do this on the ground, you can do this with your legs crossed, and you can do this in the lotus position. however you wish to do it, the following should always be true: your head needs to be up. your spine needs to be straight. your hands should be open, with the palms up. h wand in this posture, you are standing erect with your arms relaxed at your sides. h tao in this posture, you are standing erect with your arms extended out to your sides (some times known as the cross) h godd

THE MIDDLE PILLAR

some psychological evidence to ths end-that the conflict is one between the instincts and social dictates. that is, because of parental training there is a blind refusal to recognize the necessity for the proper and legitimate expression of the instincts. it is a denial of one side of the personality, a denial without justification or reason. it is as though, while admiring the beauty and form of the lotus, we wished not to be reminded of the slimy source where grow the roots of the plant, and therefore cut the stalk right through, severing the flower from its necessary root. this cutting of the lotus stalk has its counterpart in human minds, many of us having been cut off from our roots. for this denial of the instinctual life, in whch the conscious existence after all has its roots, and

e an eye in the center of the brow chakra. now imagine the eye opening. through it you are able to perceive the divine light of the hgher realms. 8. imagine a clear disk of light above your head. within this disk visualize a lotus flower with a thousand petals-each petal is colored in one of the hues of the rainbow. all the colors of the universe are contained within this flower. at the center of the lotus is the white brilliance and true peace of the divine light. inhale and feel a stream of energy extending up your spine, connecting all the chakras you have visualized on your ascent to the lotus crown. exhale and imagine the divine light from the yoga, chakras, and the wisdom of the east 173 center of the lotus descending, passing through all of the chakra centers, cleansing, maintaining

to the lotus crown. exhale and imagine the divine light from the yoga, chakras, and the wisdom of the east 173 center of the lotus descending, passing through all of the chakra centers, cleansing, maintaining, and balancing each one. do ths several times. there is no sound or mantra that can do the crown center justice-there is only the silence of the divine union. breathe in and again visualize the lotus flower within the disk of clear light. 9. after all the centers have been meditated on, descend the path of the chakras from the crown to the base. visualize each center briefly on your journey backwards and be aware of how all the chakras seem more vitalized and equilibrated. when finished with the base chakra, take some time to become conscious of your surroundings before attempting to

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

ruth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom fs sacred cold. life is the flaming of that flame. death is the naming of that name. that star upon the serpent fs head is called the soul of man: that light in shadows subtly shed the glamour of life fs plan. the sea whereon that lotus grows is thought fs abyss of tears and woes. until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utter knowledge rise and cease in that which is beyond the peace *the argonauts, vol. ii, pp. 110-111. buddhism may be called the religion of science, notwithstanding the fact that it arose in the east hundreds of years before what we call modern science was born. the youth of systems, as of indiv

THE SECRET RITUALS OF THE OTO

le or in a room full of holy images before whose glory the powers of darkness tremble every day. such images are: 1. the sun. 2. the holy phallus. 3. the great seal of babalon. 4. the stele of revealing. 5. the great seal of the o.t.o. 6. the great seal of baphomet. 7. the image of baphomet./the image of babalon. 8. the eye within the triangle. 9. the rosy cross. 10. the image of harpocrates upon the lotus, or standing upon crocodiles. 11. the image of babalon with the phallic reference om mani padme hum. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c2.html (10 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. 12. the figure of isis with horus. 13. the crucifix, but only if its solar-phallic significance be most firmly grasped, and if it b

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

this composition appears mounted on a pedestal, in the midst of a square area, sunk in a block of white alabaster.4 round the pedestal is a serpent, the emblem of life, with his head rested upon his tail, to denote eternity, or the constant return of time upon itself, whilst it flows through perpetual duration, in regular revolutions and stated periods. from under the body of the serpent springs the lotus or water lily, the nelumbo of linn us, which overspreads the whole of the area not occupied by the figures at the corners. 1 bagvat geeta, p. 81. 2 ibid. p. 74. 3 sonnerat, voyage aux indes, liv. ii. p. 180. 4 see plate xii. 50 on the worship this plant grows in the water, and, amongst its broad leaves, puts forth a flower, in the center of which is formed the seed-vessel, shaped like a

he acanthus, and other sorts of foliage; whilst various other symbols of their religion were introduced as ornaments on the entablature, instead of being carved upon the walls of the cell, or shafts of the columns. one of these, which occurs most frequently, is that which the architects call the honeysuckle, but which, as sir joseph banks (to whom i am indebted for all that i have said concerning the lotus) clearly showed me, must be meant for the young shoots of this plant, viewed horizontally, just when they have burst the seed-vessel, and are upon the point of falling out of it. the ornament is variously composed on different buildings; it being the practice of the greeks to make vegetable, as well as animal monsters, by combining different symbolical plants together, and blending them

red. but the specimen i have given, is so strongly characterised, that it cannot easily be mistaken.1 it appears on many greek medals with the animal symbols and personified attributes of the deity; which first led me to imagine that it was not a mere ornament, but had some mystic meaning, as almost every decoration employed upon their sacred edifices indisputably had. the square area, over which the lotus is spread, in the indian monument before mentioned, was occasionally floated with water; which, by means of a forcing machine, was first thrown in a spout upon the lingam. the pouring of water upon the sacred symbols, is a mode of worship very much practised by the hindoos, particularly in their devotions to the bull and the lingam. its meaning has been already explained, in the instance

t, says the deity in the bagvat geeta;2 and when we find this supposed engine of divine vengeance upon the medals, we must not imagine that it is meant for the weapon of the supreme god, but for the symbol of his destroying attribute. what instrument the gonnis holds in his other hand, is not easily ascertained, it being a little injured by the carriage. in one of those pointed downwards he holds the lotus flower, to denote that he has the direction of the passive powers of production; and in the other, a golden ring or disc, which, i shall soon show, was the symbol by which many nations of the east represented the sun. his head is drawn into a conical, or pyramidal form, and surrounded by an ornament which evidently represents flames; the indians, as well as the greeks, looking upon fire

TYSON DONALD SOUL FLIGHT

antra during the general ritual when seeking to enter the astral chamber, or during this visualization exercise when trying to open a doorway and pass through it, the repetition of a mantra is a good way to concentrate the attention. mantras are words or brief phrases with magical significance, such as the famous "om, mane padme hum" of tibetan buddhism, said to translate into "hail! the jewel in the lotus" this is a universal mantra, but mantras are often selected specifically for an individual student by a teacher as a key to enlightenment. the idea is that if the mantra is repeated often enough, enlightenment will dawn. since you have no teacher, you must choose your own mantra. this can be 270 soul flight done by meditating on your need, and then opening your mind to receive whatever m

TYSON DONALD THE MAGICAL WORKBOOK

student, but only by that student, and only if these mantras are never revealed to anyone else. the first syllable of the word "omega" is the greatest of all mantras "om" or "aum" which may account for the efficacy of the omega mantra. it has proved to be of great utility in my own practice "om" is the first part of the longer mantra om-mane-padme-hum, which has been translated "hail the jewel in the lotus" but "om" is often used as a separate mantra. to still the thoughts is one of the most difficult tasks in western occult training. you will discover that your mind struggles to free itself from the burden of listening with attention to the sound of your mantra, and will play any trick to cause a lapse of concentration. your heart will pound and the blood will sing in your ears, your body

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

of the kundalini. some devotees eat meat everyday and drink alcohol; with the pretext of working in the great work they pleasurably enjoy lust, they bestially enjoy carnal passion even when they do not waste their ens seminis. therefore, the outcome of this is that these devotees totally polarize the fire within the chakras of their lower abdomen and lose the happiness of enjoying the ecstasy of the lotus of one thousand petals. such a lotus flower is found situated in the pineal gland, which is the crown of saints that shines over the head of the great initiates. the lotus of one thousand petals converts us into masters of samadhi (ecstasy. cuando los tomos solares y lunares del sistema seminal hacen contacto en el triveni, cerca del coxis, despierta el kundalini. la uni n sexual entre i

WESTERN MANDALAS OF TRANSFORMATION SR AL

080: light and fire in greek (michell) 2080: first-born in greek (rev. 1: 5) chapter 11 the kamea of yesod/moon the magical numbers of the moon are nine, eighty-one, 369, and 3321. the moon is the ship and guide of the heavens, the numinous, ever-changing night light in the sky. it thus became the natural symbol in all early religious traditions for the transforming goddess, as did the symbols of the lotus and the lily.her moon-flowers. in the jungian and alchemical traditions, she is the anima mundi, the soul of the world. in latin, anima mundi has a value of eighty-one, one of the magical numbers of the moon. she represents the unconscious wellspring, renewing all people, regardless of race, gender or religious affiliation with her intoxicating inspirations. as renewing and transforming

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

own hand, yet when he hears a sound he moves toward it. true indeed, o yagnavalkya. when the sun has set, and the moon has set, and the fire has gone out, and no sound is heard, what serves then as his light? the self indeed is his light; for by the light of the self man sits, moves about, does his work, and when his work is done, rests. who is that self? the self-luminous being who dwells within the lotus of the heart, surrounded by the senses and sense organs, and who is the light of the intellect, is that self. becoming identified with the intellect, he moves to and fro, through birth and death, between this world and the next. becoming identified with the intellect, the self appears to be thinking, appears to be moving. while the mind is dreaming, the self also appears to be dreaming

romote the everlasting weal of the world; by the law the whole world is recreated, and as the plants (when refreshed) expand their blossoms, the world does the same when refreshed. so then is the preaching of the law like the water poured out by the cloud everywhere alike; by which plants and men thrive, endless (and eternal) blossoms (are produced. selections from h. kern. saddharma-pundarika or the lotus of the true law. new york, dover (t1065, 1963* p. 122. 234 *h. kern s translation is originally vol. xxi of the sacred books of the east, edited by f. max muller (the mahayana ideal) by constant use the idea of an i attaches itself to foreign drops of seed and blood, although the thing exists not. then why should i not conceive my fellow s body as my own self? that my body is foreign to

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

s syre of sire, greek theos, latin deus, german gott, french dieu, turkish esar, tartar itga, arabian allh, allah, samaritan jabe, egyptian teut, taut, thoth. in sanchoniathon we find the deity called ievo. in clemens alexandrinus, the deity is called jaqu. attention should be paid to the sanskrit holy phrase, aspiration or prayer of four syllables- aum mani padme hum--literally, oh, the jewel in the lotus (meaning, the divine spark within man. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 51. theon of smyrna, in the edition of ismael bullialdo, 1644, page 147, says, the tetractys was not only principally honored by the pythagoreans because all symphonies exist within it, but also because it appears to contain the nature of all things, hence their oath, not by

ir tu es by w. wyn n wes tcott t. h. pattinson of bradford, a very notable mystic and occult student. 99. in the yoga vasishtha maha ramayana of valmiki, edited by vihari lala mitra, will be found an essay on om- tat-sat, on-id-est, and this contains some very curious information on the 10 numerals as related to the mystical syllable om or aum. aum mani padme hum means literally, oh, the jewel in the lotus, and is taken mystically to mean the spark of the divine within me, as was fully explained by blavatsky to her esoteric section of theosophists# numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 100. chapter fifteen eleven, 1 1. his seems to have been the type of a number with an evil reputation among all peoples. the kabalists contrasted it with the perfection o

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

awn enochian chess the tarot of the golden dawn enochiana table of contents preface ix introduction advanced enochian magic of the golden dawn xi author's introduction xv chapter 1 the book of truth 1 chapter 2 the twelve gates 29 chapter 3 the tablets of bonorum 75 chapter 4 the holy table 129 chapter 5 visionary experiences 157 appendix a the four elemental weapons 171 appendix b 173 appendix c the lotus wand 175 appendix d the lesser invoking/banishing ritual of the pentagram 177 appendix e the grade signs 179 appendix f the l.v.x. signs 181 appendix g the middle pillar exercise 185 appendix h sign and color correspondences 187 appendix i 189 viii ix preface if you believe the legends, enochian magic was originally delivered to man by enoch, the mysterious prophet of genesis. the enochi

yellow in the west, blue in the east, and black in the north. the adept is to have 5=6 regalia, with sword and lotus wand (see appendix c. all other equipment to be used in the ceremony should be placed in the west, outside the portal if possible, and covered in a black cloth. opening: commence west of the altar. circumambulate deosil (circle clockwise) to north east. face the south west, holding the lotus wand up by the black band. say "hekas, hekas, este bebeloi" return to the west. put down the lotus wand and pick up your sword. perform the lesser banishing ritual of the pentagram (see appendix d. purify the temple by water while vibrating "and first the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" consecrate the temple by fire

(see appendix d. purify the temple by water while vibrating "and first the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" consecrate the temple by fire while vibrating "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depth of the universe" 21 take up the lotus wand, holding it by the white band, and circumambulate deosil three times, making the 0.0 signs each time you pass east, as shown in appendix e. halt in the east, between the pillars. face east. raise the wand to the east and say adorat ion "holy art thou, lord of the universe! holy art thou, whom nature bath not formed! holy ar t thou, vast and mighty one! lord of the light and of the d

d of the universe! holy art thou, whom nature bath not formed! holy ar t thou, vast and mighty one! lord of the light and of the darkness" perform the sign of horus, after the first three lines. perform the sign of silence, at the end of the fourth line (see appendix e. bring down the divine white brilliance (by lvx formula as shown, in appendix f, circumambulate deosil around the altar. put down the lotus wand and pick up the fire wand. continue circumambulating deosil until reaching the south again. face south and draw the invoking pentagram of spirit (active) while vibrating "bitom eheieh" draw the invoking pentagram of fire and say "dip teaa pedoce elohim" 22 draw the sign of leo within the pentagram and say "0 mighty king of the south, oh000hataatan, come forth and expend yourself thr

el od voan. i invoke ye, ye angels of the celestial spheres, ye are the guardians of the gates of the universe. be ye also the guardians of the mystic sphere. keep removed from this sphere all that is destructive to it and keep all the balance and harmony. let this sphere be pure and holy so that the powers of the holy seal of truth may flow in peace and harmony within this humble sphere" take up the lotus wand, holding it by the white band. ci] cumambulate deosil to the east. stand between the pillars. poir the rose of the lotus wand towards the seal and say "seven rest in seven and the seven live by seven. the seven govern seven all government is. i now invoke ye, ye holy lords of the planets whose sigils are on the seal of truth" 25 draw the invoking unicursal hexagram of the moon over

een; left, russet-brown; lowest, black. the pentacle should be the same on both sides, and should be held in the hand with the citrine compartment; unless there is a special reason for using one of the other compartments. and in this matter remember that citrine is the airy part of earth; russet the fiery; olive the watery; black the earthy part of earth" 171 172 173 appendix b 174 175 appendix c the lotus wand according to the golden dawn's the lotus wand "the wand has the upper end white, the lower black. between these are the 12 colours referring to the zodiac signs, in the positive or masculine scale of colour. at the upper end of the white is fixed a lotus flower in three whorls of 26 petals: the outer 8, the middle 8, and the innermost 10. the calyx has four lobes or sepals of orange

the lotus wand "the wand has the upper end white, the lower black. between these are the 12 colours referring to the zodiac signs, in the positive or masculine scale of colour. at the upper end of the white is fixed a lotus flower in three whorls of 26 petals: the outer 8, the middle 8, and the innermost 10. the calyx has four lobes or sepals of orange colour. the flower center is orange or gold. the lotus wand should be from 24 to 40 inches long, and of wood about half an inch thick. the several bands of white, 12 colours, and black may be painted or enamelled, or formed of coloured papers pasted on. the length of colours should be such that the white is a little the longest, then the black, while the 12 colours are equal, and smaller than the black. the colours must be clear, brilliant a

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