Michael Wynn's Occult Reference Library
THE LOWER

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th is the domain of the manifested universe, the immediate environment, the plane of physical reality. as a consequence, all inner journeys of consciousness begin symbolically in malkuth. it is particularly appropriate, for example, that the myth of the rape of persephone confirms her both as queen of the underworld and as a lunar goddess. from an occult point of view, the underworld equates with the lower unconscious mind, and the moon, represented by the sphere of yesod, is the first sephira reached on the inner mystic journey up the tree of life. malkuth is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path s

ficator card. this is the spiritual influence affecting you now, filtered through the element of air. air primarily represents mental or thinking operations. this card could be said to have an influence on your thoughts. the next card is placed directly to the right of the significator card. this card represents the spiritual influences upon you through the element of fire. fire is said to govern the lower emotions, or the raw energy aspect of the personality. some would equate fire with the ruach elohim, or raw life force of energy. this card tells you what kind of influences are about you right now through your lower emotions. the next card is placed directly below the significator card. this is the element of water. this shows the spiritual influences about you now, filtered through the

ld be attributed to air. but this is the influences surrounding the situation, or the spiritual influences directly affecting the mundane plane. the next particular card would go to the upper right-hand corner (between air and fire); his is the angle of fire. again we have the influences that surround the situation, or how it filters from the spiritual into the mundane. the next card is placed in the lower right-hand corner (between fire and water). his is the angle of water. this particular card explains the influences around the situation from a higher level, or spiritual standpoint. the final card is placed in the lower left-hand corner (between water and earth) and this is the earth card. it explains the spiritual aspect in regard to the mundane plane. this card is a very significant c

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ocitaliant irminsul, cujus factura simulque columna non operis parvi fuerat, pariterque decoris. 2 6s is the sax. form for cms (p. 25, which denoted a god, and also a mountain; in high g. the name would be ansninc, ensninc. but, beside this mons osnengi near theotmelli, i.e. detmold (pertz 2, 447, there stood also a silva osning not far from osnabriick (mdser urk. no 2, and a third in eipuaria on the lower rhine (lacomblet no 310. 34. 354, which seems to have extended towards the ardennes as far as aachen (aix la chap, mentioned in vilkinasaga cap. 40; and according to barsch on schannat's eiflia, illustr. 1, 110, and llattemers, 602% the ardennes itself was called osninka, oseninch. by the osnabruck charter above, the forest there appears even to have been modelled on the osning of aachen

198 zio. phatically their vigagucf (deus proeliorum, sn. 105, and again: hann er diarfastr ok best liugasr, ok lianu rcecfr niioc sigri i orostom, sn. 29 (see suppl. no doubt there were mountains hallowed to zio, as well as to wuotan and donar; the only difficulty is, to know which god, wuotan or zio, was meant by a particular name. may we place to his credit the name of the abbey of siegburg in the lower ehine, which was founded in 1064 on a mountain where the ancient assize of the people was held? from that time the mountain was to have been called mons sancti michaelis after the christian conqueror, but the\&bi\i&i\sigebcrg could not be dislodged, it was only distorted into siegburg or are we to explain the name by the river sieg, which flows through the district? the on. sigtysberg (o

roper names, bertana, eapana, imadana. the sense of the word, and with it any sure insight into the significance of her being, are locked up from us. we must also allude briefly to the belgian or frisian dea nehalennia, about whose name several inscriptions of like import^ remove all doubt; but the word has also given rise to forced and unsatisfying interpretations. in other inscriptions found on the lower part of the ehine there occur compounds, whose termination(-nehis -nchahus, dat. plurals fem) seems to contain the same word that forms the first half of nehalennia; their plural number appears to indicate nymphs rather than a goddess, yet there also hangs about them the notion of a mother [see ch. xyi, the walacliuriun. 3 (isis. the account in tacitus of the goddess isis carries us much

ay from this world to the other' the unpitying nature of the eddie hcl is expressly emphasized; what she once has, she never gives back: haldi hel ?vi er hejir, sn. 68; hejir nu hel, sa3m. 257% like the wolf in the apologue (reinhart xxxvi, for she is of wolfish nature and extraction; to the wolf on the other hand a hellish throat is attributed (see suppl. two lays in the edda describe the way to the lower world, the^ the ancients also painted demeter, as the wrathful earth-goddess, mark (pans. 8, 42. o. miiller's p]umenides 168, conf. archteol. p. 509 the black demeter at phigalia, and sometimes even her daughter persephone, the fair maid doomed to the underworld^ furva proserpina' hor. od. 2, 13 (censorin. de die nat. c. 17. blade aphrodite (melanis) is spoken of by pausanias 2, 2. 8, g

r ancestors on the contrary, the thought of the gods being immortal seems to retire into the background. the edda never calls them eylifir or odausligir, and their death is spoken of without disguise]?a er regin dq/ja, spem. 37, or more frequently: regin riufaz (solvuntur, 36^ 40^ 108^ one of the finest and oldest myths describes the death of balder, the burning of his body, and his entrance into the lower world, like that of proserpine; osin's destined fall is mentioned in the voluspa q, osins lani (bane, sn. 73, where also tliorr falls dead on the ground; hrungnir, a giant, threatens to slay all the gods (drepa gus oil, sn. 107. yet at the same time we can point to clear traces of that prolongation of life by particular kinds of food and drink. while the einherjar admitted into yalholl f

3 8 INITIATION CEREMONY

abir who leads you through the path of fire. heg: leads the theoricus between the pillars turns to right and circumambulates hall once. hiero: as they approach, takes red lamp in his hand and rises. hegemon and theoricus halt before him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. light producing. by what symbol dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiero: hear thou the voice of axieros the first kabir. the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which

4 7 INITIATION CEREMONY

. hiero: resumes his seat. heg: leads practicus to hiereus. hiereus (indicating tablet) this is the so-called qabalah of nine chambers. in it the letters are classed together, according to the similarity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300 and so on. the uppermost is the most usual form of the diagram. in the lower the chambers are arranged according to the sephiroth. this tablet (indicating it) represents the method of 'forming the tree of life in the tarot. the four aces are placed on the throne of kether. the remaining small cards of each suit desired are then placed on the respective sephiroth, 2 on chokmah, 3 on binah and so on. the 22 trumps are then arranged on the letters of the paths betwe

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

man, who negotiates with the mistress of the herds or fish in a trance for the release of the animals. one of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands high above the animals that are depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the tail of a horse or wolf. by the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the huntergatherer culture had given way to the development of agriculture, and the god evolved int

ABRAMELIN1

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

ADDTLS

al of the roar of the lion kerub. there are various ways of looking at the pyramids prior to undertaking the practical work of using them as the symbol for skrying in the spirit-vision. s.r.m.d. suggests a useful mode of meditation which elaborates in a most illuminating way the ordinary attributions. he says: thou mayest regard the upper triangle (no. 2) as representing a force acting downwards. the lower triangle (no. 4) as a force striving upwards. the left hand triangle (no. 1) as acting horizontally from left to right, and the right hand triangle (no. 3) as a force acting from right to left. while the center will be the common force. thus: diagram t: m is strong in any position. remember that d acteth most strongly upwards, a downwards, c from right to left horizontally, and b from le

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

ADEPTUS MINOR INITIATION

e immortal cross of light" chief "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" second "the tomb of osiris onnophris, the justified one" chief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a figure of seven sides" chief "mighty adeptus major, unto what do these seven sides allude" second "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven is the height above and seven is the depth below" chief "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of the caverns, the mystic mountain of abiegnus" chief "associate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c

n. r. i" chief "associate adeptus minor, what is the emblem that we bear in our left hand" third "it is a form of the rose and the cross, the ancient crux ansata or egyptian symbol of life" chief "mighty adeptus major, what is its meaning" second "it represents the force of the ten sephiroth in nature divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tau cross, the lower four, that answer unto the four elements" chief "associate adeptus minor, what is the emblem which i bear upon my breast" third "the complete 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 22 letters in nature, as divided into a three, a seven and a twelve. many and great are its

arments) second "and lo, two angels in white apparel sitting, the one at the head and the other at the foot, where the body of the master had lain, who said 'why seek ye the living among the dead' chief "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me, shall never die" second "behold the image (points at the lower half of the lid) of the justified one, crucified on the infernal rivers of tud, and thus rescuing twklm from the folds of the red dragon (third adept points to upper half of lid) third "and being turned, i saw seven golden light bearers, and in the midst of the light bearers, one like unto the ben adam, clothed with a garment down to the feet, and girt with a golden girdle. his head and

d third adepts raise aspirant, and extend his arms in a cross. he then recrosses his arms on his breasts and turns him to face west. chief advances within reach of aspirant. third adept northwest. second adept southwest. they both join wands over his head and cruces a little lower. all "we receive thee as an adeptus minor in the sign of rectitude and selfsacrifice (still keeping wands joined over the lower cruces, chief touching base of brain, second adept left temple, third adept right temple) chief "be thy mind opened unto the higher (chief places crux against spine between shoulder blades. second adept against left breast, third adept against right breast) second "be thy heart a center of light (chief places crux at the base of the spine. second at left hip. third at the right hip) thir

g which is white; the heptagonal walls of seven rainbow colors, and the floor whose prevailing hue is black; thus showing the powers of the heptad between the light and the darkness. on the ceiling is a triangle enclosing the rose of 22 petals, within a heptangle formed of a heptagram reflected from the seven angles of the wall. the triangle represents the three supernal sephiroth; the heptagram, the lower seven; the rose represents the 22 paths of the serpent of wisdom "the floor has upon it also the symbol of a triangle enclosed within a heptagram, bearing the titles of the averse and evil sephiroth of the twpylq, the great red dragon of seven heads, and the inverted and evil triangle. thus, in the tomb of the adepti do we tread down the evil powers of the red dragon (chief adept stamps

ALEE J BOOK OF AIWASS

s an expression of both order and chaos. it consists of a continuous series of good and bad experiences which appear to follow a pattern. this is true regardless of age, irrespective of our race or religious convictions. when life goes well, our spiritual growth tends to stagnate. the onslaughts and challenges of daily life give us the impetus to grow and excel. spiritual evolution beginning with the lower order of species, one particular strain will possess what could be termed a "hive soul" take for example the monarch butterfly- there are thousands in existence, yet they collectively possess one soul. when a specie dies and is considered extinct, that collective soul forms the basis for a new specie. the hive soul will eventually see it's last (collective) incarnation and emerge as a un

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

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 here evidently an illusion to this same mystery. we also learn that the middle stage in alchemy is when the liquor becomes opalescent. finally, we note among the visions of the saints one called the universal peacock, in which the tot

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

cognise my own voice. the abyss yawns wide before me! a gate has been broken! know that the seven spheres must be entered in their times and in their seasons, one at a time, and never the one before the other. know that the four beasts of the spaces claim the blood of the initiate, each in their own time and season. know that tiamat seeks ever to rise to the stars, and when the upper is united to the lower, then a new age will come of earth, and the serpent shall be made whole, and the waters will be as one, when on high the heavens had not been named. remember to protect the livestock of the village and thy family. the elder sign and the sign of the race. but the watcher, too, if they be slow. and no sacrifices are to be made in that time, for the blood will be split for them that have co

ALEISTER CROWLEY BOOK OF LIES

sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the greater book of lies get any book for free on: www.abika.com 20 and lesser countenances, whereas daath is the false. compare the doctrine of the higher and lower manas in theosophy. the rest of the chapter therefor points out the duality, and therefore the imperfection, of all the lower sephiroth in their essence [21]

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

erse of animal souls, is identified with the toad, which "ugly and venomous, wears yet a precious jewel in his head -romeo and julietthis jewel being 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 mean

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

ALEISTER CROWLEY LIBER CHANOKH

signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to th

corresponds to the decan (see 77712. 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the subelement. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order de

tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of the file, in this order from left to right: spirit, air, water, earth

s, let them forget their names. the work of man and his pomp, let them be defaced. his buildings, let them become caves for the beasts of the field! confound her understanding with darkness! for why? it repenteth me that i have made man. one while let her be known, and another while a stranger: because she is the bed of an harlot, and the dwelling-place of him that is fallen. o ye heavens, arise! the lower heavens beneath you, let them serve you! govern those that govern! cast down such as fall. bring forth with those that increase, and destroy the rotten. no place let it remain in one number. add and diminish until the stars be numbers. arise! move! and appear before the covenant of his mouth, which he hath sworn unto us in his justice. open the mysteries of your creation, and make us par

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

half-tones have been redone as line copy. each panel consists of an illustration of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in black in the lower left corner. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the fore and angled slightly outward with weight on ball of foot. lf. heel almost touching rt. heel and foot pointed left. arms form a diagonal with

tially unity, in a manner transcending reason. the comprehension of this trinity is a matter of spiritual experience. all true gods are attributed to this trinity<christian trinity are of a nature suited only to initiates of the ix degree of o.t.o, as they enclose the final secret of all practical magick> an immeasurable abyss divides it from all manifestations of reason or the lower qualities of man. in the ultimate analysis of reason, we find all reason identified with this abyss. yet this abyss is the crown of the mind. purely intellectual faculties all obtain here. this abyss has no number, for in it all is confusion. below this abyss we find the moral qualities of man, of which there are six. the highest is symbolised by the number four. its nature is fatherly<<

implies much more even than this. for it is his whole life that the magus offers to our lady. the cross is both death and generation, and it is on the cross that the rose blooms. the full significance of these symbols is so lofty that it is hardly fitted for an elementary treatise of this type. one must be an exempt adept, and have become ready to pass on, before one can see the symbols even from the lower plane. only a master of the temple can fully understand them (however, the reader may study liber clvi, in equinox i, vi, the 12th and 2nd aethyrs in liber 418 in equinox i, v, and the symbolism of the v degree and vi degree in o.t.o) of the preservation of this blood which our lady offers to the ancient one, chaos<<chaos is a general name for the totality of the units of existence; it i

bitten through with the effort and the blood gush from his nostrils) into the blackness of unconsciousness; and then on coming to himself, let him write down soberly and accurately a record of all that hath occurred: yea, a record of all that hath occurred" of course, the rising may be done from any starting pint. one can go (for example) into the circle of jupiter, and the results, especially in the lower planes, will be very different to those obtained from a saturnian starting point. the student should undertake a regular series of such experiments, in order to familiarise himself not only with the nature of the different spheres, but with the inner meaning of each. of course, it is not necessary in every case to push the 154 practice to exhaustion, as described in the instructions, but

membership of the a. a; he must regard all his attainments as primarily the property of those less advanced aspirants who are confided to his charge. no attainment soever is officially recognised by the a. a. unless the immediate inferior of the person in question has been fitted by him to take his place. the rule is not rigidly applied in all cases, as it would lead to congestion, especially in the lower grades where the need is greatest, and the conditions most confused; but it is never relaxed in the order of the r. c. or of the s. s: save only in one case. there is also a rule that the members of the a. a. shall not know each other officially, save only each member his superior who introduced him and his inferior whom he has himself introduced. this rule has been relaxed, and a "grand

ALEISTER CROWLEY MAGICK WITHOUT TEARS

i am planning a separate letter to supply this (see letters ix, l and lxxvii) 7 as an artist you are a consecrated virgin priestess, the oracle of the magic without tears get any book for free on: www.abika.com 246 most high. none has the right to approach you save with the most blessed awe, with arms outstretched as to invoke your benediction. by "spiritually" you mean no more than "according to the lower and middle-middle-class morality of the anglo-saxon of the period when longfellow and tennyson were supposed to be poets, and royal academicians painters" there is a highly popular school of "occultists" which is 99% an escape-mechanism. the fear of death is one of the bogeys; but far deeper is the root-fear- fear of being alone, of being oneself, of life itself. with this there goes the

d see, it had no door. the skylights, mindful, were carefully screened with broidered stuff. a gallery, some ten feet from the floor, ran round one corner. here was a buffet loaded magic without tears get any book for free on: www.abika.com 305 with priceless wines and liquors of all sorts- except the "soft- and excellent variety of all cold "snack" refreshments. one gained it by a staircase from the lower floor. 9* here is a most pertinent story from i write as i please by my old friend, walter duranty. it shows how the sentimental point of view blinds its addicts to the most obvious facts. 39 by the buffet, the old butler: oh, for a painter to portray his weariness of evil wisdom! our host led us to the gallery "we ate and drank and saw" not god also, but the lady responsible for the hea

ALEISTER CROWLEY MEDITATION

d us far indeed from the subject of pranayama. pranayama is notably useful in quieting the emotions and appetites; and, whether by reason of the mechanical pressure which it asserts, or by the thorough combustion which it assures in the lungs, it seems to be admirable from the standpoint of health. digestive troubles in particular are very easy to remove in this way. it purifies both the body and the lower functions of the mind<air are assu

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

in this temple a "circle" is drawn upon the floor for the limitation of his working. this circle is protected by divine names, the influences on which he relies to keep out hostile thoughts. within the circle stands an "altar, the solid basis on which he works, the foundation of all. upon the altar are his "wand "cup "sword" and "pantacle" to represent his will, his understanding, his reason, and the lower parts of his being, respectively. on the altar, too, is a phial of "oil" surrounded by a "scourge" a "dagger" and a "chain" while above the altar hangs a "lamp" the magician wears a "crown" a single "robe" and a "lamen" and he bears a "book" of conjurations and a "bell" the oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with tha

he magician; it is that which consecrates him to the performance of the great work; and such is its efficacy that it also consecrates all the furniture of the temple and the instruments thereof. it is also the grace or chrism; for this aspiration is not ambition; it is a quality bestowed from above. for this reason the magician will anoint first the top of his head before proceeding to consecrate the lower centres in their turn. this oil is of a pure golden colour; and when placed upon the skin it should burn and thrill through the body with an intensity as of fire. it is the pure light translated into terms of desire. it is not the will of the magician, the desire of the lower to reach the higher; but it is that spark of the higher in the magician which wishes to unite the lower with itse

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

ALEISTER CROWLEY SEPHER SEPHIROTH

re; black mx jubilee lbwy from that time, of old (see ps. 93:2& prov. 8:22) z)m fat; marrow xm 49 the living god yx l) resembled; meditated; silent hmd drooping, being sick hlwx strength )lyx heat, fury (ch )mx a bringing forth, birth, nativity hdyl a measuring; a measure hdm to dissolve, melt: gsolve h gwm the rod of aaron +m 50 the number of gates of understanding (the number of permutations of the lower seven sephiroth with each other, plus one for unity) closed, shut up m) great fish (jonah fs whale) lwdg gd to ferment; they (masc) hmh pains, sorrows ylbx unclean, impure )m+ the sea my all; every lk to thee kl who? which; whoever, everyone; waters (see i.r.q. 996, gmercury h) ym red earth, the soil hmd) 51 edom mwd) ate; devoured lk) where; pain; heliopolis (cf. 57) n) tumultuously; to

c 173 lighten mine eyes yny( lg i am hwhy thy god kyhl) hwhy ykn) 174 torches mydypl the splendour encircling him bybs wl hgwn 175 suction hqyny duplicity hlpkm a slipping, falling hlypn 176 an advisor, counselling c(wy to eternity mlw(l illegitimate lwsp trial, temptation nwysn 177 lord of lords mynwd)h nwd) the garden of eden nd( ng to cry out for help q(z plenitude of plenitudes ywlmh ywlm 178 the lower part, the loins myclx good pleasure, choice, decision, will cpx quicksilver yx psk constant, fixed (wbq 179 a binding hdq( 180 a spring, fountain (ct. 4:15; see 143) nyy(m 181 vicious; faulty hlwsp 182 a jealous (or, zealous) god (deut. 4:24 )nq l) outcry, clamour hq(z layer of snares; supplanter; jacob bq(y angel of the gods myhl)h k)lm passive (as opposed to lbqxm= active) lybqm 184 an

ons *myd(wm fools; the constellation orion *mylysk 732 white *nbl clusters; grapes *mybn( the golden image [of nebuchadnezzar (dan. 3*)bhd mlc 733 the white head: a title of kether hrwwh)#yr 734 to bring forth dlt# torches *mydypl 736 contortions, convolutions (cf. 1351) twlqlq( to eternity *mlw(l 737 blaze, flame (live coal) tbhl) vain pride, or the basis of vanity lbh t# oak; oak-wood *nwl) 738 the lower part, the loins *myclx 740 manna; portion *nm 741 the four letters of the elements; hence a concealed hwhy #tm) a tree *nly) firm, faithful; amen: so be it: a title of kether *nm) 742 the ark of the covenant (lit. gof tremblings h, scil. gvibrations h) twd(h nwr) 743 a disc, round shield; a defender *ngm 744 the valley of vision *nwyzxyg a window *nwlx footprints (foot fs breadth (deut

ALEISTER CROWLEY THE I CHING

olid line) line 3- yang (a solid line) line 2- yin (a broken line) line 1- yin (a broken line- the moving line is in line 2) 11. the hexagram will look like this: 12. take notice that the hexagram is divided into two trigrams: an upper trigram and a lower trigram. interpretation 13. taking thine key, which is in this book: thou wilst find the upper trigram along the top of the squares. next, find the lower trigram at the left of the chart. 14. follow thee the trigrams into the center of the key- behold the number 33. 15. then, thou shalt read the thirty-third hexagram in this book: yi king. 16. the first two lines refer to the hexagram as a whole, shewing thee the direction of the matter. 17. next, appeareth a six-line poem. the first line of this poem pertaineth to the line number one in

ALEISTER CROWLEY THE LOST CONTINENT

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

t ear--or any of these might entitle its owner to life* for in all such variations from the normal they perceived the possibility of a development of the race. men and women were hairy as the ourang-outang and all were closely shaven from head to foot. it had been found that this practice developed tactile sensibility. it was also done in reverence to the 'living atla, of which more in its place. the lower class were few in number. its function was to superintend the servile race, to bring the food of the children to the banqueting-hall, to remove the same, to attend to the disposition of the 'light-screens, to ensure the continuance of the race by the begetting, bearing and nourishing of the children. the priestly class was concerned with the further preparation of the zro supplied by the

light-screens should be put in position during moonlight, instead of being opened at sunset, as was the custom. this, however, was never attempted, the great mass of the people being devoted to the moon. others wished full sunlight, the aim of atlas being (they thought) to reach the sun. but this theory contradicted the prime axiom of attaining things through their opposites, and was only held by the lower classes, who were not initiated into this doctrine. the 'houses' of atlas were carved from the living rock by the action of zro in its seventh precipitation. enormously solid, the walls were lofty and smoother than glass, though the pavements were rough and broken almost everywhere for a reason which i am not permitted to disclose. the passages were invariably narrow, so that two persons

o, ireland and egypt. the adventures of the party who travelled south form an astounding chapter in the history of atlas. it was they who discovered the magnetic south, and whose observations rendered possible the theory which resulted in the piercing of the earth by zro* there were also preparations of zro which increased the size of the user, and others which diminished it. in general use among the lower classes, until the very end, was that composition which made the body light. careful adjustment would equalize its weight with that of the displaced air, and movements of the limbs would then permit flying. in this way the overseers visited the plains and returned. the other and earlier art of flying needed no apparatus, but i am forbidden to disclose the method, except to hint that it i

ith such ideas, mathematics as we know them had reached a perfection which if it does not surpass that of our own civilization, fails principally because of its theorems, handed down to euclid and pythagoras, although imperfectly, formed a springboard whence we might leap. the initiation of children was also a matter reserved for the high house. weaned at three months, the children were tended by the lower classes until the age of puberty, an occurrence which fitted them at once for initiation. a legate from the high house was sent for, and in his presence the child was brought, acquainted with zro by its father and mother, and full instruction in 'working' was further conferred by any member of the 'house' who chose to do so, this in practice meaning by everybody. the ceremonies were freq

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

n the upbringing of the herd, humanity's almost boundless suggestibility will be scientifically exploited. systematically, from the earliest infancy, its members will be assured that there is no happiness to be found except in work and obedience; they will be made to believe that they are happy, that they are tremendously important beings, and that everything they do is noble and significant. for the lower species the earth will be restored to the centre of the universe and man to preeminence on the earth. oh, i envy the lot of the commonality in the rational state! working their eight hours a day, obeying their betters, convinced of their own grandeur and significance and immortality, they will be marvellously happy, happier than any race of men has ever been. they will go through life in

the magician who knows how to make the necessary links. al i,53 "this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me" the old comment 53. the prophet is retained as the link wither the lower. again the word "assuage" is used in a sense unintelligible to me. the new comment it is clear that this 'kiss (i.e. this book) will regenerate earth by establishing the law of liberty 'my heart and my tongue' seems a mere phrase of endearment; but has possibly some deep significance which at present escapes me. the second paragraph is perhaps in answer to some unspoken thought of my own

finitely enjoined to proclaim my law to men 'to look forth' instead of retiring from the world as mystics are wont to do. i may then be confident that this work is a proper part of my will. note: this 'one' is not to be confused with the 'child' referred to elsewhere in this book. it is quite possible that o.i.v.v.i.o (who took the grade of 8degree= 3square by an act of will without going through the lower grades in the regular way) failed to secure complete annihilation in crossing the abyss; so that the drops of blood which should have been cast into the cup of babalon should "breed scorpions, and vipers, and the cat of slime. in this case he would develop into a black brother, to be torn in pieces and reduced to his elements against his will. al ii,77 "o be thou proud and mighty among m

ALEISTER CROWLEY THE QABALAH

iarities observed in the position of any of the points or accents, and in certain expressions supposed to be elliptic or redundant. for example, the shape of the hebrew letter aleph, a, is said to symbolise a vau, w, between a yod, y, and a daleth, d; and thus the letter itself represents the word dwy, yod. similarly the shape of the letter he, h, represents a daleth, d, with a yod, y, written at the lower left-hand corner &c. in isaiah ix, 6, 7, the word hbr\l, lemarbah, for multiplying, is written with the character (m final) in the middle of the word, instead of the ordinary initial and medial m. the consequence of this is that the total numerical value of the word, insted of being 30+ 40+ 200+ 2+ 5= 277, is 30+ 600+ 200+ 2+ 5= 837 (by gematria) lz tt, tat zal, the profuse giver. thus

nce in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word, or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath. 463. shows what the wand ought to represent. not 364;74 so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is glad that the stooping dragon attacks the sanctuary. he is doing it himself. hence buddhists make ignorance the greatest fetter of all the ten fetters. but in truth knowledge implies a knower and a thing known, th

ALEISTER CROWLEY THE SWORD OF SONG

give up his premisses nor dispute the validity of his logical processes, but who shrinks in horror from the inevitable conclusion; he supposes there must be something wrong somewhere, and concludes that the sole use of reason is to discover its own inferiority to faith. as deussen3 well points out, faith in the christian sense merely amounts to 1 the conception of satan as a positive evil force; the lower triangle of the hexagram. 2 encyclopedia britannica, art. metaphysics. 3 the principles of metaphysics. macmillan. an essay in ontology 75 being convinced on insufficient grounds.1 this is surely the last refuge of incompetence. but though, always on the original hypothesis of the infinity of space &c, the advaitist position of the vedantists and the great germans is unassailable, yet on

st in so many words, in evolution and ethics. it was no less plain to some of these antique philosophers than to the fathers of modern philosophy that suffering is the badge of all the tribe of sentient things; that it is no accidental accompaniment, but an essential constituent of the cosmic process. and in the same essay, though he is disposed to deny more than the rudiments of consciousness to the lower forms of life, he is quite clear that pain varies directly (to put it loosely) with the degree of consciousness. cf. also animal automatism, pp. 236-237 (2) sorrow s cause. the cause of sorrow is desire. i take desire here to include such a phenomenon as the tendency of two molecules of hydrogen and chlorine to combine under certain conditions. if death be painful to me, it is presumably

ot come to found a hundred years club, and to include mosquitoes in the membership. in this case to have kept perdu r abu alive was to have played into the hands of his enemies. my first precept is merely a general rule.3 in 1 the buddha had such long ears that he could cover the whole of his face with them. ears are referred to spirit in hindu symbolism, so that the legend means he could conceal the lower elements and dwell in this alone. 2 here is the little rift within the lute which alienated crowley from active work on buddhist lines; the orthodox failing to see his attitude. 3 a more likely idea that the brilliantly logical nonsense of pansil, supra. the three characteristics 109 the bulk of cases one should certainly abstain from destroying life, that is, wantonly and wilfully: but

ALEISTER CROWLEY EQ I 1

rontal fold, scrolled up from the left, down to the right and surmounted by the hebrew letters left to right: dalet through aleph, below this the ribbon whirls in a downward left spiral horn of two loops to a point- try reading that in one breath! ranked on the right edge in a column occupying the center half of the edge is a column of seven silver stars of seven points each, one point to top. at the lower right, just above the tip of the serpent's tail (described below) is a lion of assyrian style between two outward arched cresents. the lower crescent is golden and the lion's only visible hind foot rests on the center of the crescent. the upper crescent is silver and gripped by the lion's left paw at the lower horn. the face of the lion is directly at but not touching the center of this

erpent's tail (described below) is a lion of assyrian style between two outward arched cresents. the lower crescent is golden and the lion's only visible hind foot rests on the center of the crescent. the upper crescent is silver and gripped by the lion's left paw at the lower horn. the face of the lion is directly at but not touching the center of this crescent. the right paw of the lion touches the lower quarter of this crescent with talon tips only. these two crescents are so aligned that their horn tips could be connected by parallel lines about 45 degrees from the horizontal, upper to the left and lower to the right. the lion is green on white with gold accents, tail arched upward in a crescent and tipped in gold. the eye is red and the tongue extends in red as well. there are black a

hese two crescents are so aligned that their horn tips could be connected by parallel lines about 45 degrees from the horizontal, upper to the left and lower to the right. the lion is green on white with gold accents, tail arched upward in a crescent and tipped in gold. the eye is red and the tongue extends in red as well. there are black accents about the edges of the mane and below the chin. at the lower left, framed by the serpent to left and below, is an assyrian winged bull, flank view and facing right. the fore quarters stand on a silver sphere, while the hind quarters stand on a gold cube in parallel projection with the full face to the lower left. the assyrian king's head is crowned and bearded as usual and colored in orange and and gold over yellow. there are two silver horns issu

apex at top. the triangle is gold with silver edging. the eye is a horus left, gold on white. there are three silver teardrops edged in white depending from the vertices of the triangle and oblating toward the eye. between eye, sides of triangle and tears are three sets of three each white rays, they touch nothing and the center ray in each set is very short. the plate origin is identified under the lower right as "carl hentschell, ltd eng; london, e.c" this illustration accompanies the next entry, and is read with it in clock-wise fashion starting from the upper right. the illustration is known as "the regimen of seven. the chymical jousting of brother perardua with the seven lances that he brake "he slayeth sir argon le paresseux" now brother perardua, though he was but a zelator of our

, whose fruits are death; yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. therefore all must pluck and eat and dream. but when the time cometh for the mystic child to be born, they shall awake, and with eyes of fire behold that on the summit of the mountain in the centre of the garden there groweth the tree of life. now round the trunk of the tree and the lower branches thereof there twines a woman, wild, wanton, and wise; whose body is as that of a mighty serpent, the back of which is vermilion, and the belly of red-gold; her breasts are purple, and from her neck spring three heads. and the first head is as the head of a crown d princess, and is of silver, and on her brow is set a crown of pearls, and her eyes are as blue as the sapphire; but

ALEISTER CROWLEY EQ I 5

ten "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle widdershins! light the incense! set the pace to the flutes and violins "the musicians" kill! kill! life is shrill! still! still! word and will! flame! flame! speak the name! trill! trill! thrill! thrill! i acclaim the shame! i have heard the word! fulfil the wil

liarities observed in the position of any of the points or accents, and in certain expressions supposed to be elliptic or redundant. for example the shape of the hebrew letter aleph, a, is said to symbolize a vau, v, between a yod, i, and a daleth, d; and thus the letter itself represents the word ivd, yod. similarly the shape of the letter he, h, represents a daleth, d, with a yod, i, written at the lower left-hand corner &c. in isaiah ix. 6, 7, the word lmrbh, lemarbah "for multiplying" is written with the character for m final in the middle of the word, instead of with the ordinary initial and medial m. the consequence of this is that the total numerical value of the word, instead of being 30+ 40+ 200+ 2+ 5= 277, is 30+ 600+ 200+ 2+ 5= 837= by gematria thth zl, tet zal, the profuse give

since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath. 463. shows that the wand ought to represent. not 364; so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is glad that the stooping dragon attacks the sanctuary. he is doing it himself. hence buddhists make ignorance the greatest fetter of all the ten fetters. but in truth knowledge implies a knower and a thing known, th

ALEISTER CROWLEY EQ I 5

he heart and the green of the snake are yet more vivid than the blinding white brilliance of the wheel. the figures on the wheel are darker than the wheel itself; in fact, they are stains upon the purity of the wheel, and for that reason, and because of the whirling of the wheel, i cannot see them. but at the top seems to be the lamb and flag, such as one sees on some christian medals, and one of the lower things is a wolf, and the other a raven. the lamb and flag symbol is much brighter than the other two. it keeps on growing brighter, until now it is brighter than the wheel itself, and occupies more space than it did. it speaks: i am the greatest of the deceivers, for my purity and innocence shall seduce the pure and innocent, who but for me should come to the centre of the wheel. the wo

exhausted, with the sharp edge of the shew- stone cutting into my forehead. bou-saada "november" 30, 1909. 9.15- 10.50 a.m. 46 5 it was done- o.v. illustration plate facing page 47 partly approximated and partly described: this is as shown below. the words in the top row are enclosed in bands (not scrolls) set at a 45 angle upward from near lower left to upper right in each of the four sections. the lower part of each band curves slightly upward behind the band and the upper part curves slightly downward behind the band. each of the daggers is composed of four triangles having sides equal and longer than the base; three small with apexes meeting from the handle and hilt and one longer the blade with apex as the point. the handle and hilt are represented here by" or "x, the latter showing

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

. it is impossible to describe how this vision changeth from glory unto glory, for at each glance the vision is changed. and this is because she transmitteth the word to the understanding, and therefore hath she many forms, and each goddess of love is but a letter of the alphabet of love. now, there is a mystery in the word logos, that containeth the three letters whose analogy hath been shown in the lower heavens, samech, and lamed, and gimel, that are 93, which is thrice 31, and in them are set the two eyes of horus (ayin means an eye) for, if it were not so, the arrow could not pierce the rainbow, and there could be no poise in the balance, and the great book should never be unsealed. but this is she that poureth the water of life upon her head, whence it floweth to fructify the earth

nkind. moses, and buddha, and lao tan, and krishna, and jesus, and osiris, and mohammed; for all these attained unto the grade of magus, and therefore were they bound with the curse of thoth. but, being guardians of the truth, they have taught nothing but falsehood, except unto such as understood; for the truth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beauty, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from the supernals, and the others no more than one. so, therefore, they that have sought after majesty and power and victory and learning and happiness and gold, have been discomfited. and these sayings are the lights of wisdom t

ALEISTER CROWLEY EQUINOX EQ I 1 2

s studio. 12.15. i have spent the morning in modelling siddhasana a more difficult task than appeared. rather like the task! but i went on with the mantra, and made some reflections upon kamma. i will now have a yogin coffee and sandwich, and return to my illumination of the ritual. in the desert of my soul, where no herb grows, there is yet one little spring. i am still one-pointed, at least in the lower sense that i have no desire or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3 1/2 years of drought (the 3 1/2 coils of the kundalini are implied by this) and this ek grata is the little cloud like a hand (yod, the lingam of great shiva) and, though i catch up my robe and run before the chariot of the king into jezreel, it may be 91 that before

ll return and humble myself before the lord adonai. 10.18. home again; have done odd necessary things, and am ready to work. i feel slack; and i feel that i have been slack, though probably the record shows a fair amount of work done. but i am terribly bruised by the great fall; these big things leave the body and mind no worse, apparently; but they hurt the self, and later that is reflected into the lower parts of the man as insanity or death. i must attain, or an end of john st. john. an end of him, one way or the other, then! good-bye, john! 10.30. ten minutes wasted in sheer mooning! i'm getting worse every minute. 10.40. fooled away ten minutes more! 10.57. humiliation enough! for though i made the cross with blood and flame, i cannot even remain concentrated in humiliation, which ye

ALEISTER CROWLEY EQUINOX EQ I 2 2

te. these two pentagrams form a perfectly symmetrical ten-pointed star or decagram with alternating white and black points. in the center of the white pentagram, a symbol of alchemical salt is located, more for it's shape of a black ring with single horizontal bar than for its alchemical significance. this barred ring is centered within but not touching the inner angles of the white pentagram. in the lower space defined by the barred ring is a solid black upright sans-serif letter "t. in the upper space of the barred ring is a white inverted sans-serif letter "t" defined by a thin black line. the pillar of cloud obsessed by the chimera of his mind, lost in the labyrinth of his imagination, man wanders on through the shadowy dreamland he himself has begotten, slothfully accepting or eagerly

; the body of the altar. 7. hb:chet hb:tzaddi hb:nun; two circles, one to left and one to right; two rings right. 8. hb:dalet hb:vau hb:heh; two circles, one to left and one to right; two rings left. 9. hb:dalet hb:vau hb:samekh hb:yod; horizontal elongate rectangle with crosshatching; the network or grille. 10. hb:taw hb:vau hb:koph hb:lamed hb:mem; horizontal elongate rectangle; the foundation. the lower part of the illustration is a typical 19th century artist's conception of the biblical altar of incense, such as may be found in illustrated bibles of the time. it shows the altar resting on a pediment with a rectangular base and sloping side to left, six steps reaching up from the base (which forms a seventh step on this side only) to the middle of the altar at right. the altar is recta

ich leads from the 1= 10 of zelator to the 3= 8 of practicus. take in your right hand the pyramid of flame, and follow your guide axiokersa11 the kabir, who leads you through the path of fire. in this ritual the three cabiri are made to represent the triangle of fire, thus: axieros, the first kabir, says "i am the apex of the triangle of flame: i am the solar 270 fire pouring forth its beams upon the lower world: life-giving, life-producing" then axiokersos, the second kabir, says "i am the left-hand basal angle of the triangle of flame: i am fire, volcanic and terrestrial, flashing and flaming through the deep abysses of earth: fire rending, fire penetrating, tearing asunder the curtains of matter; fire constrained; fire tormenting; raging and whirling in lurid storm" and lastly, axiokers

h. to the right of her left hand is hb:heh hb:vau hb:heh hb:yod. written on the crescent below her is "the supernal eden" flames are seen about the crescent, and these extend downward over the upper arm of the central unit of the figure. at the bottom of the figure is a seven-headed serpent, the heads crowned and the body curled in a circle to define the unit. the tail extends off and downward to the lower left. each head is on one of the seven circles of a miniature of diagram #27. the central portion is a calvary cross with upper arm disappearing behind the top unit of the figure. the lower arm does not quite touch the bottom unit of the figure. near the ends of the cross arms are two large vertical pillars. hb:resh hb:taw hb:koph is written on the upper arm. there is a circle with hb:ta

au hb:shin hb:yod hb:peh. medial on the right arm is hb:nun-final hb:vau hb:chet hb:yod hb:nun water. half way down on the left pillar is a circle with hb:dalet hb:vau hb:heh. half way down on the right pillar is a circle with hb:chet hb:tzaddi hb:nun. all four circles on the pillars have four tendrils each extending out like an "x" with three leaves at the end of each. there are three circles on the lower arm. the top has hb:taw hb:resh hb:aleph hb:peh hb:taw. the middle has hb:dalet hb:vau hb:samekh hb:yod. the bottom has hb:taw hb:vau hb:koph hb:lamed hb:mem. the top and middle circles have the same tendrils found on the circles on the pillars, the bottom does not. a crowned male semi-nude has his head on the top circle and his feet on the middle- his arms are extended cruciform and the

ALEISTER CROWLEY EQUINOX EQ I 2 3

seman, on his departure, left sufficient gold to compensate the islander for the loss of his means of livelihood. this story is the only one out of the scores told to me in which the seal may be said to take the offensive, and i cannot trace it to any foreign source. mr. walter traill dennison in his "orcadian sketches" tells us that the seal held a far higher place among the northmen than any of the lower animals. he had a mysterious connection with the human race, and had the power of assuming the human form and faculties, and every true descendant of the vikings looks upon the seal as a kind of second cousin in disgrace. old beliefs die hard, and, in illustration of this, the following paragraph from a scottish daily newspaper may be appropriately given: a mermaid on an orkney isle- a s

ALEISTER CROWLEY EQUINOX EQ I 2

hexagram of fire in the east, saying "ararita (aleph-resh-aleph-resh-yod-taw-aleph- this word consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper 23 triangle and trace it in a dextro-rotary direction. the top of the lower triangle should coincide with the central point of the upper triangle (ix) trace the hexagram of earth in the 2\ south, saying "ararita" this hexagram *1 has the apex of the lower triangle pointing- downwards, and it should be capable of/ inscription in a circle\ 1 (x) trace the hexagram of air in the 2/ west, saying "ararita" this hexagram/ is like that of earth; but the bases of the/ t

2\ south, saying "ararita" this hexagram *1 has the apex of the lower triangle pointing- downwards, and it should be capable of/ inscription in a circle\ 1 (x) trace the hexagram of air in the 2/ west, saying "ararita" this hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond (xi) trace the hexagram of water in the/ north, saying "ararita# this hexagram has the lower triangle placed\ above the upper, so that their apices coincide (xii) repeat (i-vii) the banishing ritual is identical, save that the direction of the hexagrams must be reversed. 24 "invoking "banishing "the greater ritual of "the hexagram" 2\ saturn *2 *1 1/ to invoke or banish- planets or zodiacal# signs. 1 the hexagram of 2# earth alone is used- draw the hexagram# jupiter/ beginning f

t be reversed. 24 "invoking "banishing "the greater ritual of "the hexagram" 2\ saturn *2 *1 1/ to invoke or banish- planets or zodiacal# signs. 1 the hexagram of 2# earth alone is used- draw the hexagram# jupiter/ beginning from the\ point which is- attributed to the *1* 2 planet you are dealing with("see "777" col* 1 *2 lxxxiii- thus to invoke\ jupiter begin from the\ mars# right-hand point of- the lower triangle, 2# 1/ dextro-rotary and complete; then trace 4,9# 6,7. the upper triangle-*5,8. 10,3# from its left hand- point and complete. 2,11\*2,11. trace the/*1,12.sun 1,12# astrological sigil- of the planet in the 6,7-*4,9.centre of your 3,10. 5,8. hexagram. for the zodiac use-*2 *1 the hexagram of the- planet which/ venus\ rules the 25) sign# you require("777- col. cxxxviii; but 1# 2/

of vishnu) and even of such results as those of st. francis and st. ignatius, the best mystics may steer clear of the selfishness, narrowness, and emotionalism, and raise their experience to the type of san n a or even of sankhara. the "bhagavad gita" certainly reaches the latter height- or at least a reflection from that height- at one or two points. we must not omit to attribute to this section the lower aspect of what abramelin the mage calls the knowledge and conversation of the holy guardian angel, another (and less metaphysically pretentious) way of speaking of the "higher self" or "genius" it is indeed but a low aspect, for in truth the phenomenon pertains to vin n anam. yet in simpler souls this peculiar grace condescends- may one say- to this level, just as a father may join in th

into disconnected impressions. following this may occur a terrible experience; the consciousness of the disconnectedness of all phenomena, and of the units of consciousness of the observer. both the universe and the self are insane. the mind may become a 73 total blank, the only relief (strange as it sounds) being the all but intolerable mental agony of the consciousness. this agony, belonging to the lower stage of vedana, is the drag, ever pulling back the mystic as he endeavours to break down the blackness of his insanity. yet the unity of its anguish is the proof of its selfhood, and the earnest of its resurrection from the abyss. such a mystic state may last through several days, perhaps through weeks. i should not care to assert limitations. the slightest error in the process would al

ALEISTER CROWLEY EQUINOX EQ I 3 2

l water of thy purification. 182 and the fire which flames over all [assistant lights hell-broth] is the utter power of our sacred rites! come forth! come forth! come forth unto us, spirit of mercury, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and ruleth over thee in the midst of thy gloomy habitations. and by the powers of the mighty letter beth: which is the house of our god, and the crown of our understanding and knowledge. and by the great magic word stibettchephmefshiss which calleth thee from thy place as thou fleest

ter of the heptagram is a figure made of an equilateral triangle beneath a rectangle beneath a circle. the circle is marked "altar, and its circumference is a ring. the rectangle also has a double line border and is marked at the inside top "pastos. the circle covers the middle of the sides of the rectangle, and the rectangle slightly overlaps the heptagram at the top inner edge and slightly into the lower points. the equilateral triangle is beneath the two other figures and delineated by a single line edge. only the upper points of the triangle are visible between the rectangular pastos and the circular altar. in the lower half of the rectangular room, the following symbols are displayed: upper portion and to either side: two squares with upright equilateral triangles inside, the left ide

and delineated by a single line edge. only the upper points of the triangle are visible between the rectangular pastos and the circular altar. in the lower half of the rectangular room, the following symbols are displayed: upper portion and to either side: two squares with upright equilateral triangles inside, the left identified as "black pillar" and the right as "white pillar. in the center of the lower half of the room is a rectangle with the word "chief. somewhat above the bottom of the room are two rectangles in line with the pillars: the left is marked "third" and the right is marked "second. in the center of the lower end of the room is a longer rectangle, below all the others and marked "other members. finally, at the bottom of the left side is a thin rectangle to indicate a close

ther, and the strength of our race [the key to the vault, the rose and cross,2 is then explained as resuming within itself the life of nature, and the powers hidden in the word i. n. r. i. another form of the rose and cross, the crux ansata, is shown to represent the force of the ten sephiroth in nature, divided into a hexad and tetrad. the oval embraces the first six sephiroth, and the tau cross the lower four, answering to the four elements. the complete symbol of the rose and cross, which the chief adept carries upon his breast, is then explained to mean "the key 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 end

op is divided into six sections, with the bottom extending in a wedge to the enter of the cross intersection. in the sections of the loop are placed hebrew letters in circles, corresponding to the sephiroth thusly: clockwise from top: hb:koph, hb:chet, hb:chet, hb:taw, hb:gemel, hb:bet. the inner tip of the right arm has hb:nun in a circle, while that of the left arm has hb:heh. the upper part of the lower upright has hb:yod in a circle. the bottom of the lower upright is divided from the upper part by a horizontal line, and the resulting trapezoid has two diagonals with a hb:mem in a circle at the point of intersection. illustration on page 210 described "diagram 62. the reverse of the complete rose and cross" shape: this is a calvary cross with three circular lobes at the end of each of

ALEISTER CROWLEY EQUINOX EQ I 3

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

ALEISTER CROWLEY EQUINOX EQ I 4 2

upon ridge lay concealed, and each as it was gained presented an increasing difficulty. this silence or equilibrium is described in the "shiva sanhita"284 as sam dhi "when the mind of the yogi is absorbed in the great god,285 then the fulness of sam dhi286 is attained, then the yogi gets steadfastness.287 though frater p. had not attained to this steadfastness, he had won a decisive victory over the lower states of dhyan as far back as october 1901, which shows that though he was still distant he was by degrees nearing a state in which he would find no more worlds to conquer. however, up to this point, there are several results to record, which are of extreme importance to the beginner, in so much that some of them are arrived at by methods diametrically opposed to those held by the dogma

ALEISTER CROWLEY EQUINOX EQ I 4

sacred by the mantra-yogi, who is continually using it. to pronounce it properly the "a" is from the throat, the "u" in the middle, and the "m" at the lips. this typifies the whole course of breath. 71 it is the best support, the bow off which the soul as the arrow flies to brahman, the arrow which is shot from the body as bow in order to pierce the darkness, the upper fuel with which the body as the lower fuel is kindled by the fire of the vision of god, the net with which the fish of pr na is drawn out, and sacrificed in the fire of the atman, the ship on which a man voyages over the ether of the heart, the chariot which bears him to the world of brahman.44 at the end of the "shiva sanhita" there are some twenty verses dealing with the mantra. and as in so many other hindu books, a consi

three bodies or shariras. 1. karana sharira. the causal body, which almost equals the protoplast. 2. sukshma sharira. the subtle body, which consists of the vital airs, etc. 3. sthula shirara. the gross body. the chakkras according to the yoga,79 there are two nerve-currents in 86 the spinal column called respectively pingala and ida, and between these is placed the sushumn, an imaginary tube, at the lower extremity of which is situated the kundalini (potential divine energy. once the kundalini is awakened it forces its way up the sunshumn ,80 and, as it does so, its progresses is marked by wonderful visions and the acquisition of hitherto unknown powers. the sushumn is, as it were, the central pillar of the tree of life, and its six stages are known as the six chakkras.81 to these six is

wers, there is no doubt in it. 99. i am the giver of salvation, i am the third linga in the turya (the state of ecstasy, also the name of the thousand petalled lotus.92 by contemplating on this the yogi becomes certainly like me.93 illustration facing page 90 described "diagram 83. the yogi (showing the cakkras" this is a half tone of a black line vertical rectangle with a white or gray interior. the lower 3/5's of the rectangle is occupied by a frontal nude man 87 "ibid, chap. ii, 32. this chakkra corresponds to tiphareth. 88 "ibid, chap. v, 82. 89 "ibid, chap. v, 85, 86, 87. 90 "shiva sanhita" chap. v, 110. 91 "ibid, chap. v, 49. 92 though all hindu works proclaim that the sahasr ra has but one thousand petals, its true number is one thousand and one as depicted in the diagram called the

s: a dark disk with four petals created by the intersection of to vesicas, one horizontal and the other vertical. the area of intersection is white, the petals outside each have a radial rib which stops at the arc of the intersection of the vesicas. there is an upright equilateral black triangle in the center of the intersection, small circle with central dot inside that. svadisthana is placed at the lower pelvis, shown just above the crossed ankles. it is not in a circle or disk, but is composed of three intersecting vesicas forming a curved sided hexagonal shape with "points" to top and bottom. the intersections of adjacent vesicas form white spaces of three arcs. the combined intersection of all vesicas forms an area of distinct color with a dark, vertical and linear hexagram. there is

r ring of twelve petals contains a 12 sided star with points at top and bottom, defining the divisions of the irregular pentagons. the center is an approximate white circle with point in center. vishuddha is placed at the base of the throat. it is composed of a star ring of sixteen gray leaves with single radial ribs, one leaf to the top. within this is a ring of sixteen white petals with dots in the lower lobe, petals to top and bottom. the center as for anahata, but sixteenfold. ajna on forehead. this is a more western symbol, two upward curving wings of seven primary feathers and a more complex array of secondaries, curving to the outside and coming to two points just above the top of the head. these join in two white featherlets a semicircular curve at the base, just above the brows. t

ALEISTER CROWLEY EQUINOX EQ I 6

creature of the slime" 38. i who am beyond wisdom and folly, arise and say unto you: achieve both weddings! unite yourselves with both! 39. beware, beware, i say, lest ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they sh

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

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

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

ators, who had neither her learning nor her experience. but he has the key, and it opens the way for a real study of "st john" by a person of greater ability. it is a very remarkable fact, however, that akrasia (333) and akolasia (333) should so accurately describe choronzon (333. no higher test of the truth of "the vision and the voice" could be desired. again, 666 is gr:'eta phi-rho-eta-nu, not the lower mind, as mr pryse unhellenically says, but tiphereth, the lion that lieth down with the lamb. nor, by the way, is iacchos a phallic god except as 'omicron nu-iota-kappa-omega-nu himself is phallic, and has his mystic 167 name written upon that organ, according to mr pryse! iacchus= iao= jehovah, and concentrates i.n.r.i. we recommend the book for its suggestion and insight; it is one of

ALEX SANDERS THE KING OF THE WITCHES

where, according to their invisibleinformant, the lancashire witches used to hatch their plots to overthrow the king and re-establish the monasteries. nick claimed to have been a monk as well as a witch, and if he was telling the truth his vulgarity brought no credit to either religion. they had to park their cars some distance from where the brook was supposed to be. by the time they had reached the lower slopes beyond the meadows bordering the road their feet were soaking wet. the february air was heavy with mist. before long they had blundered upon the brook-s-only now it had grown into a river 'how are we going to fmd anything in this' alex asked in dismayashe viewed the wide expanseofwater rippling over its rocky bed. the others brushed aside his protests and insisted that they knew e

ALEXANDRIAN BOOK OF SHADOWS OCCULT

uned, wonders occur. sorcerors chiefly used the blood sacrifice; and while we hold this to be evil we cannot deny that this method is very efficient. power flashes forth from newly shed blood, instead of slowly exuding as by our method. the victim's terror and anguish add keenness and quite a small animal can yield enormous power. the great difficulty is in the human mind controlling the power of the lower animal mind. but sorcerors claim they have methods for effecting this and that the difficulty disappears the higher the animal used and when the victim is human disappears entirely (the practice is an abomination, but it is so) priests know this well; and by their auto-da-fe's, with the victim's pain and terror (the fires acting much the same as circles, obtained enormous power. of old t

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

of ways in which atoms of hydrogen combine with those of other elements, forming the most diverse substances. do you mean to say that they do this without intelligence? atoms in harmonious and useful relation assume beautiful or interesting shapes and colours, or give forth a pleasant perfume, as if expressing their satisfaction..gathered together in certain forms, the atoms constitute animals of the lower order. finally they combine in man, who represents the total intelligence of all the atoms "but where does this intelligence come from originally" asked the interviewer "from some power greater than ourselves" edison answered "do you believe, then, in an intelligent creator, a personal god "certainly. the existence of such a god can, to my mind, be proved from chemistry" in the long inte

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

ution where he is consciously and positively under the control of his own higher self, the god within. that inner ruler, the real self, can, by definite contact, control his physical brain, and enable the man to make decisions, and to understand the truth, apart from the reasoning faculty altogether; this inner god can enable the man to speak, to write, and to pass on the truth without the use of the lower mind. truth lies within ourselves. when we can contact our own inner god all truth will be revealed to us. we shall be knowers. but this is a positive, not a negative thing, and means the putting of oneself in direct conscious alignment with one's ego, or higher self, and not the throwing open of one's personality to any passing entity or spook. this can be seen occurring now, occasional

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

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

ed, and the highest aspect begins to make its energy felt. the ego reflects itself in iii. the personality, or lower self, physical plane man. this aspect is also threefold: 1. a mental body..lower manas. 2. an emotional body..astral body. 3. a physical body..the dense physical and the etheric body. the aim of evolution is therefore to bring man to the realisation of the egoic aspect and to bring the lower nature under its control. chapter i introductory remarks before entering upon the subject matter of the following articles of initiation, on the paths that- 3- initiation, human and solar copyright 1998 lucis trust open before the perfected man, and on the occult hierarchy, certain statements may be made which seem essential for the judicious study and comprehension of the ideas submitte

tic of the indwelling thinker. it is the progressing from consciousness polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the monad, or spirit, till the consciousness eventually is divine. as the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the system wherein that planet revolves, until it finally escapes from the solar system itself and becomes universal. chapter ii- 7- initiation, human and solar copyright 1998 lucis trust initiation defined the question anent initiation is on

the initiations on the mental plane, flashes out above the head of the initiate. this concerns the first initiations which are undergone in the causal vehicle. it has been said that the first two initiations take place upon the astral plane, but this is incorrect, and the statement has given rise to a misunderstanding. they are felt profoundly in connection with the astral and physical bodies and the lower mental, and affect their control. the chief effect being felt in those bodies the initiate may interpret them as having taken place on the planes concerned, as the vividness of the effect and the stimulation of the first two initiations work out largely in the astral body. but it must ever be remembered that the major initiations are taken in the causal body or dissociated from that body

tiations, prior to that of the adept, mark respectively the attainment of certain proportions of atomic matter in the bodies for instance, at the first initiation one-fourth atomic matter, at the second one-half atomic matter, at the third three-quarters atomic matter, and so on to the completion. since buddhi is the unifying principle (or the welder of all, at the fifth initiation the adept lets the lower vehicles go, and stands in his buddhic sheath. he creates thence his body of manifestation. each initiation gives more control on the rays, if one may so express it, although this does not adequately convey the idea. words so often mislead. at the fifth initiation, when the adept stands master in the three worlds, he controls more or less (according to his line of development) the five r

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

successful. but during the latter years the technique was so perfected and the etheric mechanism of a.a.b. so skilfully attuned and adjusted that the whole process was- 1- copyright 1998 lucis trust practically effortless, and the reality and practical usefulness of telepathic interplay was demonstrated to an unique degree. the spiritual truths dealt with involved in many cases the expression by the lower concrete mind (often with the insuperable restrictions of the english language) of abstract ideas and hitherto quite unknown concepts of spiritual realities. this unescapable limitation of truth has been frequently called to the attention of the readers of the books so produced but is all too often forgotten. its constant remembrance will constitute in the years to come one of the chief

ciousness, as exemplified by a planetary logos. 2(2) the goal for the planetary logos is god consciousness, as exemplified by the solar logos. 7. the solar logos is the sum-total of all the states of consciousness within the solar system. 3(3) stanzas of dyzan stanza i the secret of the fire lieth hid in the second letter of the sacred word. the mystery of life is concealed within the heart. when the lower point vibrates, when the sacred triangle glows, when the point, the middle center, and the apex, connect and circulate the fire, when the threefold apex likewise burns, then the two triangles the greater and the lesser merge into one flame, which burneth up the whole. stanza ii "aum" said the mighty one, and sounded forth the word. the sevenfold waves of matter resolved themselves, and v

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

e blue to the dense one answered and responded to the need. quivering the sphere heard the third take up the note, pealing it forth, a full-toned chord smote on the ears of the watchers of the flame. the lords of flame arose and prepared themselves. it was decision's hour. the seven lords of the seven spheres watched breathless the result. the great lord of sphere the fourth awaited the oncoming. the lower was prepared. the upper was resigned. the great five waited for the point of equidistant merging. the foundation note ascended. deep answered unto deep. the fivefold chord awaited the response from those whose hour had come. dark grew the space between the spheres. radiant two balls became. the threefold thirty-five, finding the distance just, flashed like a sheet of intermittent flame

consummated. stanza x the fifth progresseth and from the remnants of the fourth multiplied and reproduced. the waters arose. all sank and was submerged. the sacred remnant, in the place appointed, emerged at later date from out the zone of safety. the waters dissipated. the solid ground emerged in certain destined places. the fifth o'er-ran the sacred land, and in their fivefold groups developed the lower fifth- 20- a treatise on cosmic fire copyright 1998 lucis trust they passed from stage to stage. the watching lords, recognising the rupas formed, gave a sign to the circulating fourth and it speeded faster on its way. when the lesser fifth had midway passed and all the lesser four were peopling the land, the lords of dark intent arose. they said "not so shall go the force. the forms and

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ll obstacles. 30. the obstacles to soul cognition are bodily disability, mental inertia, wrong questioning, carelessness, laziness, lack of dispassion, erroneous perception, inability to achieve concentration, failure to hold the meditative attitude when achieved. 31. pain, despair, misplaced bodily activity and wrong direction (or control) of the life currents are the results of the obstacles in the lower psychic nature. 32. to overcome the obstacles and their accompaniments, the intense application of the will to some one truth (or principle) is required. 33. the peace of the chitta (or mind stuff) can be brought about through the practice of sympathy, tenderness, steadiness of purpose, and dispassion in regard to pleasure or pain, or towards all forms of good or evil. 34. the peace of t

he peace of the chitta is also brought about by the regulation of the prana or life breath. 35. the mind can be trained to steadiness through those forms of concentration which have relation to the sense perceptions. 36. by meditation upon light and upon radiance, knowledge of the spirit can be reached and thus peace can be achieved. 37. the chitta is stabilized and rendered free from illusion as the lower nature is purified and no longer indulged. 38. peace (steadiness of the chitta) can be reached through meditation on the knowledge which dreams give. 39. peace can also be reached through concentration upon that which is dearest to the heart. 40. thus his realization extends from the infinitely small to the infinitely great, and from annu (the atom or speck) to atma (or spirit) his knowl

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

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

st attracted to them through the mutual interplay of spirit and matter. by the control of these substances and the restraint of their instinctual activities, these spirits gain experience and eventually liberation. thus union with the soul is brought about. it is a union known and experienced in the physical body upon the plane of densest manifestation through the conscious intelligent control of the lower nature- 11- the light of the soul copyright 1998 lucis trust 3. when this has been accomplished, the yogi knows himself as he is in reality. this might be described in the following way: the man who knows the conditions and has fulfilled them as indicated in the preceding sutra, 1. sees the self, 2. realises the true nature of the soul, 3. identifies himself with the inner reality, and n

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

hree points upon which the oriental position is based, and which, if true, validate the entire contention of the student of the oriental technique of meditation, never forgetting, however, the proverb of the chinese which says that "if the wrong man uses the right means, the right means work in the wrong way" these three premises are: first: there is a soul in every human form, and that soul uses the lower aspects of man simply as vehicles of expression. the objective of the evolutionary process is to enhance and deepen the control of the soul over this instrument. when this is complete, we have a divine incarnation. secondly: the sum total of these lower aspects, when developed and co-ordinated we call the personality. this unity is composed of the mental and emotional states of being, th

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

terial nature and so serve increasingly to hide the self, the spiritual man. these must be transmuted into their higher counterparts, for every animal characteristic has its spiritual prototype. the instinct of self-preservation must eventually be superseded by realization of immortality, and "dwelling ever in the eternal" man will walk the earth and fulfill his destiny. the instinct which causes the lower self to thrust its way forward, and force itself upward, will eventually be transformed into the domination of the higher or spiritual self. the assertion of the little or lower self will give way to that of the higher self. sex, which is an animal instinct powerfully governing all animal forms, will give place to a higher attraction, and will, in its noblest aspects, bring about conscio

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

says that "the practices which make for union with the soul are first, fiery aspiration, then spiritual reading and, lastly, complete obedience to the master."1(55) the word "aspiration" comes from the latin "ad="to, and "spirare="to breathe, to breathe towards" as webster puts it. the word "spirit" comes from the same root. aspiration must precede inspiration. there must be a breathing out from the lower self before there can be a breathing in by the higher aspect. from the standpoint of eastern mysticism, aspiration involves the idea of fire. it denotes a burning desire, and a fiery determination which eventually does three things for the aspirant. it throws a fierce light upon his problems, and constitutes the purificatory furnace into which the lower self has to go in order that all d

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

trust a treatise on white magic or the way of the disciple by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust- 1- copyright 1998 lucis trust rules for magic rule one the solar angel collects himself, scatters not his force, but, in meditation deep, communicates with his reflection. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth. 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 dim. then shall the second sound go forth. rule four sound, light, vibration, and the form

he work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him. rule five three things engage the solar angel before the sheath of the one who thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for triple service. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master. rule seven the dual forces of the plane whereon the vital power must be sought are seen; the two paths face the solar angel; the poles vibrate. a choice confronts the one who meditates. rule eight the agnisuryans respond to the sound. the waters ebb and flow. let the magician guard himself from drowning

ontacts and a knowledge which is infallible, free from error, and which admits him to "the freedom of the heavens. the effect of the free play of the soul of man serves to demonstrate the fallibility and relative uselessness of the powers of the animal soul. all i desire to do here is to show the two senses in which the word "psychic" is used. later we will deal with the growth and development of the lower psychic nature or the soul of the vehicles in which man functions in the three worlds, and then will seek to elucidate the true nature of the soul of man and of the powers which can be brought into play once a man can contact his own spiritual centre, the soul, and live in that soul consciousness. 4. unfoldment. the life at the heart of the solar system is producing an evolutionary unfol

press their concept in terms of soul manifestation and passing beyond the personal selfish reactions of the body nature think in terms of life, in terms of quality, of group will or power, group coordination or love-wisdom, and of group intelligence or knowledge, covering all by the generic term of brotherhood. but even that is found to be separative, through the separation into larger units than the lower is capable of grasping. therefore the initiate, especially after the third initiation, begins to think even more synthetically and to express truth to himself in terms of spirit, life, the one. these terms mean to him something significant, but something so far removed from the concept of ordinary thinking humanity that it is needless for me to enlarge further upon it. this brings me to

al body with its instincts and tendencies. h.p.b. defines man accurately as an "animal plus a god. later it is more strictly human, neither purely animal nor entirely divine, but fluctuating between the two stages, thus making the human kingdom the great battleground between the pairs of opposites, between the urge or pull of spirit and the lure of matter or mother-nature, and between that called the lower self and the spiritual man. e. group consciousness, which is the consciousness of the great sum totals, is arrived at by man through the development, first of all, of his individual consciousness, the sum total of the lives of his animal, emotional and mental natures, plus the spark of divinity dwelling within the form which they make. then comes awareness of his group, as specified for

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

into three parts, leading to a fourth: 1. a lower realisation of a unity which is the unit of the form nature. in this unity, the soul is so closely identified with the matter aspect that it sees no distinction, but is the form, and knows not itself as soul. this often reaches its height in some life of full personality expression, wherein the soul is completely centred in personality reactions; the lower life is so strong and vital that a powerful and material expression eventuates. 2. a subsequent and painful differentiation of the consciousness into a realised duality. in this condition, the man is distinctly aware of what is termed his essential duality; he knows he is spirit-matter, is form-life, and is the soul in manifestation. during this stage, which covers many lives and carries

es humanity with a vast field of experiment and experience. i should like to point out here that when i speak in terms of personality and perforce employ the personal pronoun, i must not be accused of personalizing these great forces. i speak in terms of entity, of pure being, and not in terms of human personality. but the handicap of language persists; and in teaching those who think in terms of the lower concrete mind, and whose intuition is dormant or only manifesting in flashes, i am compelled to speak in parables and use the language of word symbols. let me point out also that all statements which i may make are in relation to our particular planet and couched in terms that can be understood by the humanity which our planet has produced. the work, as i outline it, constitutes only a f

rmony. plane of the intuition. ray v. concrete knowledge .m ental plane. ray vi. devotion, idealism. astral plane. ray vii. ceremonial order. physical plane- 36- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the fifth ray therefore works actively on the plane of the greatest moment to humanity, being, for man, the plane of the soul, and of the higher and the lower mind. it embodies the principle of knowledge, and because of its activity and its close relation to the third ray of active intelligence might be regarded as a ray having a most vital relation to man at this time in particular. it is the ray which when active, as it was in lemurian times, produces individualisation, which is literally the shifting of the evolving life of god into a new s

he soul of the atoms constituting the physical body. it is the true form; it is the principle of coherence in every form. the soul, in relation to the human being, is the mind principle in two capacities, or the mind expressing itself in two ways. these two ways are registered and become part of the organised equipment of the human body when it is adequately refined and sufficiently developed: 1. the lower concrete mind, the mental body, the "chitta" or mind stuff. 2. the higher spiritual or abstract mind. these two aspects of the soul, its two basic qualities, bring into being the human kingdom and enable man to contact both the lower kingdoms in nature and the higher spiritual realities. the first, the quality of mind in its lower manifestation, is owned potentially by every atom in ever

es. the first, the quality of mind in its lower manifestation, is owned potentially by every atom in every form in every kingdom in nature. it is a part of the body nature, inherent and potential, and is the basis of brotherhood, of absolute unity, of universal synthesis and divine coherence in manifestation. the other, the higher aspect, is the principle of self-awareness, and when combined with the lower aspect produces the self-consciousness of the human being. when the lower aspect has informed and pervaded the forms in the subhuman kingdoms, and when it has worked upon those forms and their latent sentiency so as to produce adequate refinement and sentiency, the vibration becomes so potent that the higher is attracted and there is a fusion or at-one-ing. this is like a higher recapitu

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

t by the christ was that which embodied the technique of the new age, which was to come when individual salvation and the new birth had been properly grasped. this was the message or command to love our neighbour as ourselves.10 individual effort, group opportunity, and identification with each other this was the message of the christ. in the teaching of the buddha we have the three ways in which the lower nature can be changed and prepared to be a conscious expression of divinity. through detachment man learns to withdraw his interest and his consciousness from the things of the senses, and to turn a deaf ear to the calls of the lower nature. detachment imposes a new rhythm upon the man. through learning the lesson of dispassion he becomes immune to the suffering of the lower nature as he

ull expression. when a sufficient number of people have grasped this ideal, the entire human family can stand for the first time before the portal which leads to the path of light, and the life of christ will flower forth in the human kingdom. personality then fades out, dimmed by the glory of the soul, which, like the rising sun, disperses the darkness, reveals the life-situation, and irradiates the lower nature. it leads to group activity, and self, as we usually understand it, disappears. this is already happening. the final result of the work of the christ can be seen portrayed for us in his words to be found in st. john xvii, which it would be of value to all of us to read- 12- from bethlehem to calvary copyright 1998 lucis trust individuality, initiation, identification in these term

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

18 3. the transfiguration. there perfection is for the first time demonstrated, and there the divine possibility of such perfection is proven to the disciples. the command goes forth to us "be ye therefore perfect even as your father which is in heaven is perfect."19 4. the crucifixion. this is called the great renunciation, in the orient, with its lesson of sacrifice and its call to the death of the lower nature. this was the lesson which st. paul knew and the goal towards which he strove "i die daily" he said, for only in the practice of death daily undergone can the final death be met and endured."20 5. the resurrection and ascension, the final triumph which enables the initiate to sing and to know the meaning of the words "oh death, where is thy sting? oh grave, where is thy victory?"2

can be taken. it means listening for and obeying the insistent demand of the soul for a nearer approach to god and a fuller expression of divinity; and yet "every individual is at some point torn between the splendid urge to go on towards understanding, and the craving to go back to safety."65 for there is difficulty and danger in the outlined way to the centre. much is to be overcome and faced. the lower nature (the mary aspect) draws back from the issue, and prefers inertia and stability to the needed activity and to consequent relative and temporary uncertainty. this new birth is no mystical dream; neither is it a lovely vision of something that is possible but not probable; it is not simply a symbolic expression of some ultimate goal lying ahead of us in some dim future, or in some ot

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

dy. the three personality types of energy are the etheric body, which is the vehicle of vital energy, the astral body which is the vehicle of the feeling energy or sentient force, and the mental body which is the vehicle of the intelligent energy of will that is destined to be the dominant creative aspect. it is upon this truth that christian science has laid the emphasis. these forces constitute the lower man. the solar angel is a dual combination of energies the energy of love, and the energy of will or purpose and these are the qualities of the life thread. these two, when dominating the third energy of mind, produce the perfect man. they explain the human problem; they indicate the objective before man; they account for and explain the energy of illusion; and they point out the way of

haracter, when permitted scope and as the product of the evolutionary process. he expresses many of the divine potentialities of man. but the dictator will some day be an anachronism, for when the many are at the stage of individual self-awareness and potency and seeking the full expression of their powers, he will be lost from sight in the assertion of the many. he, today, indicates the goal for the lower self, for the personality. before, however, the many men can be safely self-assertive, there must be an increased appearance of those who have passed beyond that stage, and of those who know, teach and demonstrate, so that the many constituting the intelligent group, composed of the self-aware individuals, can then identify themselves discriminatingly with group purpose, and submerge the

arded as initiates who are only endeavoring to be initiate. they are not, however, real initiates. they are those well meaning people whose mental understanding outruns the power of their personalities to practice. they are those who are in touch with forces which they are not yet able to handle and control. they have done a great deal of the needed work of inner contact, but have not yet whipped the lower nature into shape. they are, therefore, unable to express that which they inwardly understand and somewhat realise. they are those disciples who talk too much and too soon and too self-centeredly, and who present to the world an ideal toward which they are indeed working, but which they are as yet unable to materialise, owing to the inadequacy of their equipment. they affirm their belief

s utterly unknown to the majority. their only mistake is in the realm of time, for they affirm prematurely that which some day they will be. when initiation becomes possible, it indicates that two great groups of energies (those of the triple integrated personality and those of the soul or solar angel) are beginning to fuse and blend. the energy of the soul is beginning to dominate and to control the lower types of force, and according to the ray of the soul so will be the body in which that control will begin to make its presence felt. this will be elaborated later in the section dealing with the rays as they govern the various bodies, mental, emotional and physical. it should be remembered that very little egoic control need be evidenced when the first initiation is taken. that initiatio

e aspect of the monad. when this is grasped, our evaluation of world achievement will undergo change, and we will see life more truly and divorced from the glamour which distorts our vision and the vision of the great personalities as well. it should also be borne in mind that individual separative success is in itself an evidence of soul activity, for every individual is a living soul, actuating the lower sheaths of bodies, and proceeding to 1. build sheath after sheath, life after life, that will be increasingly adequate to its own expression. 2. produce that sensitivity in the sheaths sequentially and finally simultaneously which will enable them to respond to an ever increasing sphere or measure of divine influence. 3. integrate the three sheaths into a unity which for three and someti

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

dicate the type of phenomena which should find its place in this diary. 5. any experiences of a psychic kind which do not come under any of the above headings. those mentioned above come under the heading of the higher psychism and concern the higher psychic faculties, spiritual perception, intuitive knowledge, mental telepathy (and not the telepathy which is based upon the solar plexus activity. the lower psychic experiences can also be noted whether pleasant or unpleasant. once noted, however, they should be forgotten for they are of no moment- 15- discipleship in the new age- volume i copyright 1998 lucis trust days may go by and weeks with no record. let this in no way disconcert you. the sensitivity of the mechanism of the soul to spiritual vibration has to be cultivated and existing

ult are the same. second: it is necessary for working disciples at this time to appreciate the immediate emergency. there is a crisis in the affairs of men. this crisis must be viewed in terms of opportunity and not in terms of cataclysm or catastrophe. just as in the life of an aspirant to discipleship, there comes a life or a series of lives wherein there is direct conflict between the soul and the lower nature, so there is now an analogous crisis upon our planet. the object in both cases is that the soul may assume an increasing control over the form aspect. looking at it from another angle, this planetary soul functioning as a hierarchy of masters is in direct conflict with the forces of evil. it should, however, be borne in mind that those forces also constitute a hierarchy of entitie

hey are also working at the facilitation of communication between individuals so that the rules and methods whereby speech can be transcended may become known and the new way of intercourse be brought about. communication will eventually be: a. soul to soul on the higher levels of the mental plane. this involves complete alignment, so that soul-mind-brain are completely at-one. b. mind to mind on the lower levels of the mental plane. this involves the complete integration of the personality or lower self, so that mind and brain are at-one- 30- discipleship in the new age- volume i copyright 1998 lucis trust disciples must remember these two distinctive contacts and bear in mind also that the greater contact need not necessarily include the lesser. telepathic communication between the diffe

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

on. groups of disciples are groups of free and independent souls who submerge their personal interests in service and who seek that inner linking which will fuse the group into an instrument for the service of humanity and of the hierarchy. continue with your own soul discipline and leave your brothers to continue theirs. the question of psychic powers is not so easy to explain. i do not refer to the lower psychic powers which may or may not develop as time goes on and the need for them arises. i refer to the following capacities, inherent in the soul, which must be developed in all of you if you are to do your share in meeting world need, and work for the hierarchy in the field of world service. let us briefly enumerate them: 1. intuitional response to ideas. 2. sensitiveness to the impre

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

jews. in the cycle which christ will inaugurate after his reappearance, the goal of all the- 14- the reappearance of the christ copyright 1998 lucis trust religious teaching in the world will be the resurrection of the spirit in mankind; the emphasis will be upon the livingness of the christ nature in every human being, and upon the use of the will in bringing about this living transfiguration of the lower nature. the proof of it will be the risen christ. this "way of resurrection" is the radiant way, the lighted way which leads from one great expression of divinity in man to another; it is the way which expresses the light of the intelligence, the radiant substance of true love, and the inflexible will which permits of no defeat or withdrawal. these are the characteristics which will be d

standing is to be found in the words "blotting out all form" when the lure of substance is overcome and desire dies, then the attractive power of the soul becomes dominant, and the emphasis (so long laid upon individual form and individual living and activity) gives place to group form and group purpose. then the attractive power of the hierarchy and of the masters' groups of disciples supersedes the lower attractions and the lesser focal points of interest. when these then assume their rightful place in consciousness, then the dynamic pull of the will aspect of divinity can be felt entirely unrelated to form or forms, or to groups or a group. in the light of the will of god, christ made certain basic decisions and determined to carry them out in the relatively immediate future the exact d

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

but still works in a basic association with the buddha who is one of the forces linking shamballa and the hierarchy. pure religion, undefiled and spiritually focussed, is the higher expression of the sixth ray (working as is ever the case under the influence and potency of the second ray) and for us christianity in its earlier days was the great and inspiring symbol. in the same connection, among the lower aspects of the sixth ray are to be found all forms of dogmatic, authoritative religion as expressed by the organised and orthodox churches. all formulated theologies are the lower expression of the higher spiritual truths because they embody the mind reactions of the religious man, his confidence in his own personal mind deductions and the surety that he is obviously right. they do not e

ive religion as expressed by the organised and orthodox churches. all formulated theologies are the lower expression of the higher spiritual truths because they embody the mind reactions of the religious man, his confidence in his own personal mind deductions and the surety that he is obviously right. they do not embody the spiritual values as they truly exist. consequently the dreadful nature of the lower expressions of the sixth ray and the control by the forces of separativeness (which are ever the outstanding characteristic of the lower sixth ray activity) can be seen nowhere more potently than in religious and church history with its hatreds and bigotry, its pomp and luxurious appeal to the outer ear and eye, and its separativeness from- 21- the destiny of the nations copyright 1998 l

ne qualities. even the christ himself and other members of the great white lodge are preparing themselves to register these divine attributes and consciously to merge themselves in a still higher process or scale of evolution; it will be obvious to you that the little conclusions of the little minds are some of the most dangerous factors today in world affairs. it will also be apparent to you how the lower and the higher expressions of a ray are closely related to each other and how easily the higher loses its hold and the lower comes into manifestation something that evolution itself must eventually adjust. it is harder to differentiate between the higher and the lower expressions of the seventh ray of ceremonial order, for this ray is only in the process of manifestation and we know not

at that which is below may be recognisably patterned upon that which is above. it is the supreme task of bringing together in accordance with the immediate intent and plan and for the benefit of the evolving life in any particular world cycle: 1. spirit and matter. 2. life and form. 3. the ego and the personality. 4. the soul and its outer expression. 5. the higher worlds of atma-buddhi-manas and the lower reflection of mind emotion and the physical nature. 6. the head and the heart, through the sublimation of the sacral and the solar plexus energies. 7. the etheric-astral planes and the dense physical plane. 8. the intangible subjective levels of existence and the outer tangible worlds. such is the task of the white magician and as evolution proceeds and becomes more complicated and compl

e and race. it is through the correct development of spiritualism along psychological lines and the withdrawal of its emphasis upon phenomena (which is its outstanding characteristic and emphasis today) that the true nature of death and of the hereafter will be revealed. but it is in- 23- the destiny of the nations copyright 1998 lucis trust connection with spiritualism that i can best illustrate the lower expression of the incoming seventh ray influences. the work of the seventh ray is, as you know, the relating of life and of form, but when the emphasis is laid upon the form aspect then the wrong procedure eventuates and the work of the black magician can begin, and his objectives come unduly into play. this is what has happened in the spiritualistic movement; its investigators are occup

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ion is gathering weight and slowly emerging into recognition in the human consciousness and this is a real point gained, for that which is recognised can then be intelligently handled, if the will to do so exists. today illusion is so potent, that few people whose minds are in any way developed but are controlled by these vast illusory thoughtforms, which have their roots and draw their life from the lower personality life and desire nature of the masses of men. it is interesting to remember also in connection with our aryan race that these thoughtforms draw their vitality also from the realm of ideas, but of ideas wrongly intuited and grasped and forced to serve the selfish purposes of men. their forms have been brought into activity by the steadily growing creative power of mankind, and

glamour which is gradually growing up around him as he becomes a "prisoner of the fog of freedom" and revels in- 29- glamour: a world problem copyright 1998 lucis trust what he deems the fact of his independence. when his sight has cleared, and when his mental aspect is more developed and unfolded, he will know that the law of the group must, and will, impose itself upon him, and that the rule of the lower nature has only to be exchanged for the rule of the soul. this is group rule and works under the law of the group. he has struggled out of the mass of seekers of the road on to the road itself. he is, therefore, ahead of the masses but he is not alone, even if he thinks that he is. he will discover many others who are travelling the same way with him, and their numbers will steadily incr

se of their responsibility and their knowledge. again they over-estimate themselves, regarding their missions and themselves as unique among the sons of men, and their esoteric and subjective demand for recognition enters in and spoils what might otherwise have been a fruitful service. any emphasis upon the personality can distort most easily the pure light of the soul as it seeks to pour through the lower self. any effort to call attention to the mission or task which the personality has undertaken detracts from that mission and handicaps the man in his task; it leads to the deferring of its fulfilment until such time when the disciple can be naught but a channel through which love can pour, and light can shine. this pouring through and shining forth has to be a spontaneous happening, and

disciple can be naught but a channel through which love can pour, and light can shine. this pouring through and shining forth has to be a spontaneous happening, and contain no self-reference. these two illustrations of glamour and of illusion will show you not only the subtlety of the problem, but also the urgent need for its recognition. there are today so many manifesting these two qualities of the lower nature. 1. glamour on the mental plane. illusion. in this section of our discussion we shall give less time to the consideration of illusion than we shall to that of glamour, or of maya. illusion is not met squarely, faced and overcome until a man has: a. shifted the focus of his consciousness on to the mental plane. b. worked definitely at the task of intelligent service. c. made his so

ocus of his consciousness on to the mental plane. b. worked definitely at the task of intelligent service. c. made his soul alignment consciously and easily, and firmly established his technique of contact. d. taken the first initiation. the word illusion is frequently lightly used to signify lack of knowledge, unsettled opinions, glamour, misunderstandings, psychic bewilderment, the dominance of the lower psychic powers, and many other forms of the world illusion. but the time has come when the word must be used with a developed discriminating sense, and when the disciple must know clearly and comprehend the nature of that phenomenal miasma in which humanity moves. for the purposes of clarity and in order to distinguish more definitely and effectively between the forms of illusion in whic

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

al ideas; he becomes aware of the great plan; his intuition is awakened. one point should here be borne in mind, which is oft forgotten: the inflow of the new ideas from the buddhic levels, thus awakening the intuitional aspect of the disciple, indicates that his soul is beginning to integrate consciously and definitely with the spiritual triad, and therefore to identify itself less and less with the lower reflection, the personality. this mental sensitivity and rapport between soul and mind remain for a long time relatively inchoate on the mental plane. that which is sensed remains too vague or too abstract for formulation. it is the stage of the mystical vision and of mystical unfoldment. 6. telepathic work between soul, mind and brain. in this stage the mind still remains the recipient

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

invocation and evocation is the name given to the mode or method whereby the desired relationship is brought about. the creative work is the name given to the manifestation of the results of the two above processes. the three aspects of the technique of invocation and evocation with which the average disciple should concern himself are those of the building of the antahkarana, the correct use of the lower mind in its two higher functions (the holding of the mind steady in the light and the creation of the desired thoughtforms, and the process of precipitation whereby the impression is enabled eventually to take tangible form. in the above exegesis i have given you much food for thought in connection with telepathic possibilities; it all fits into the theme of world service as it is to be

daent modes of expression 1. the science of impression. the will-to-be. relation to the spiritual triad. source of emanation. shamballa. connected with the abstract mind- 30- telepathy and the etheric vehicle copyright 1998 lucis trust 2. the science of invocation and evocation. love or attraction. relation to the soul in all forms. source of emanation (at this time. the hierarchy. connected with the lower mind, as the agent of the soul. 3. the science of telepathy. mind. human intelligence. relation to the personality. source of emanation. humanity itself. connected with the head centre. you will see how all these pairs of opposites play their part, exemplifying the dualistic nature of our planetary life: 1. the abstract mind and the lower mind. 2. the soul and the lower mind. 3. the lowe

that is is ever present. what we are concerned with is the constant awakening to that which eternally is, and to what is ever present in the environment but of which the subject is unaware, owing to short-sightedness. the aim must be to overcome the undue concentration upon the foreground of daily life which characterises most people, the intense preoccupation with the interior states or moods of the lower self which characterises the spiritually minded people and the aspirants, and the imperviousness or lack of sensitivity which characterises the mass of men. the kingdom of god is present on earth today and forever has been, but only a few, relatively speaking, are aware of its signs and manifestations. the world of subtle phenomena (called formless, because unlike the physical phenomena

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

nce in the lives of these great entities to the manner in which an advanced individual can offset the influence of the planets and thus so dominate his personality life that prediction and certainty, as to activity and circumstance, are no longer possible. the soul is dominating, and the planets cease to condition the life. so it is with the constellations and the planetary logoi. they can offset the lower influences as they awaken to and respond to the infinitely higher vibrations of the three major constellations. 2. the creative hierarchies. it might here be appropriate if i interpolated a chart or a tabulation which may be found suggestive of some of these interlocking energies which play through, traverse, return, stimulate and energise every part of our solar system. they only evoke

and vitalisation with a consequent co-ordination of the manifesting fires. a clue to the mystery lies also in the relation of this fifth group to the two contracting poles. they are the five-fold links, the "benign uniters" and "the producers of the atonement" esoterically, they are the "saviours of the race" and from them emanates that principle which in conjunction with the highest aspect lifts the lower aspect up to heaven. when these mysteries are carefully studied, and due application made to the lives of the greatest exponents of the at-one-ing principle, it will become apparent how great and all-important is their place in the scheme. it is for this reason that the units of the fifth hierarchy are called "the hearts of fiery love; they save through love, and in their turn these live

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

lutionary process, in the adjustment of form relations but not present in the consciousness of the disciple of advanced degree. that is the major point to be grasped. a third point must here be made, following upon the two earlier emphasised. a great part of our study will be occupied with the relation of the six constellations in the upper half of the zodiacal wheel to the six which are found in the lower half; we shall consider the energy which is a human being (note that phrasing) as it travels clockwise from aries to taurus and then reversing the process travels from aries to pisces. we will consider the dualities provided by one of these constellations and its opposite; we will study, therefore, the great qualities provided by a constellation and its opposite sign. we will take up the

ul, which is sensitive to different combinations of forces to those controlling the personality life. the disciple and the initiate respond distinctively to the incoming influences and their response differs from that of the undeveloped man or the self-centred person. this will have to be recognised. those who "live below the diaphragm" and who react to the incoming energies through the medium of the lower centres will have a very different type of chart to that of the disciple and initiate. it will require a different mode of interpretation. i have referred to this before and would remind you of some of the points which i made. 1. disciples upon the path of discipleship are strongly influenced by mercury and saturn one bringing illumination and the other offering opportunity. 2. at the va

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

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

pifying the wings of aspiration, the rod of initiation and as portraying the goal and the means, the objective of evolution and the incentive which drives us all on towards perfection a perfection which eventually receives the accolade of recognition by means of the rod. in the language of symbolism the five-pointed star has always signified perfected man and the crescent moon is supposed to rule the lower or form nature. this is the a.b.c. of occult symbolism but it interests me to find it all brought together in our family crest. my grandfather was john frederic la trobe-bateman. he was a very well known engineer, consultant to the british government and responsible in his day for several of the municipal water systems of great britain. he had a large family. his eldest daughter, my aunt

that only the intelligentsia can save the world, though that is a sounder position because the intelligentsia can come out of all classes. i have met frightful snobs from the so-called lower classes. i've met them, also, of an equally virulent kind among the aristocracy. the prudery and the conservatism of the middle classes is a great balancing force in any nation. the push and the rebellion of the lower classes promotes the growth of a people, whilst the tradition, culture and noblesse oblige of the aristocracy is a great asset to the nation that possesses it. all these factors have a right and sound usefulness but all can be equally well misused. conservatism can be dangerously reactionary; a right rebellion can turn into a fanatical revolution, and a sense of responsibility and superi

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

tuitive response. this work of the tibetan has greatly intrigued people and psychologists everywhere. they dispute as to what is the cause of the phenomenon, and argue that what i write probably comes- 93- the unfinished autobiography copyright 1998 lucis trust from my subconscious. i have been told that jung takes the position that the tibetan is my personified higher self and alice a. bailey is the lower self. some of these days (if i ever have the pleasure of meeting him) i will ask him how my personified higher self can send me parcels all the way from india, for that is what he has done. a few years ago a very dear friend and a man who had stood very closely with foster and me since the inception of our work mr. henry carpenter went out to india to try and reach the masters at shigatz

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

f such complaints; there has been also much formulation of methods, of techniques, of formulae, of prescription, of varied manipulations and of theories. all these serve to fill the mind with many ideas some correct, some erroneous and this makes it most difficult for new ideas to enter and for the student to assimilate the hitherto unknown. aspirants lose much by refusing to let go of that which the lower mind cherishes. when they do succeed in being entirely open minded and are ready to accept the new theories and hypotheses, they discover that the old and dearly held truth is not really lost, but only relegated to its rightful place in a larger scheme. all initiates of the ageless wisdom are necessarily healers, though all may not heal the physical body. the reason for this is that all

se by man of his spiritual will. we could word this otherwise and say that when soul energy and the right use of the will (which in the individual is the reflection and the agent of the will energy of the soul) is released and rightly directed by the mind, then disease can be handled and brought eventually to an end. it is therefore by the imposition of a higher energy and of a higher rhythm upon the lower forces that disease can be controlled. disease is therefore the result in the physical body of the failure to bring in these higher energies and rhythms, and that, in its turn, is dependent upon the point in evolution. it is the dim sensing of this failure and the realisation of these facts that has brought so many groups to believe in the cure of disease by thought power and to ascribe

ight, and along the line of high spiritual unfoldment, and the aspect which is a reflection and a distortion of that grade of development which precedes that of trained occultist. there are many conditions prevalent in humanity at this time which can be subjected to the same reasoning, and one of the modes of healing which will be worked out later is the discovery of the higher correspondences to the lower difficulties and diseases, and the recognition that they are but distortions of a great reality. this leads to the transference of the attention of the one under the care of the healer to that recognised higher aspect. the whole science of integration is involved in this matter. this science, if properly understood, will open up an entirely new field of psychological approach to disease

elf, his feelings, his complexes and his fixed ideas and undesirable thoughts, and to focus them upon the soul, the divine reality within the form, and the christ consciousness. this could well be called the process of scientific substitution of a fresh dynamic interest for that which has hitherto held the stage; it brings into functioning activity a cooperative factor whose energy sweeps through the lower life of the personality and carries away wrong psychological tendencies, undesirable complexes, leading to erroneous approaches to life. this eventually regenerates the mental or thought life, so that the man is conditioned by right thinking under the impulse or the illumination of the soul. this produces the "dynamic expulsive power of a new affection; the old id es fixes, the old depre

owering effect of glamour, and the many conditions of psychological and physical disarrangement which must arise whilst cleavages are being healed, right identification achieved and correct orientation established. whilst this basic, inescapable and necessary process is taking place, a definite work is going forward in the etheric body. the disciple is learning to lift the energies, gathered from the lower centres, into the solar plexus and from that centre into the heart centre, thus bringing about a re-focussing of the energies above the diaphragm instead of putting the emphasis below. this leads frequently to profound complications, because from the personality angle the solar plexus centre is the most potent, being the clearing house for the personality forces. it is that process of de

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

all departments of human thought and with the attainments to date of human knowledge. it has dealt with those forms of science which the past has evolved. it is primarily backward-looking and not forward-looking. i would remind you that i am here generalising, and that there are many and notable small exceptions to this attitude. ii. education has concerned itself primarily with the organising of the lower mind, and a child's calibre has been largely gauged by its reaction to accumulated information (where education is concerned, collated and collected data, sequentially handed out, digested and arranged so as to equip the child to compete with the information which other people possess. iii. education to date has been largely memory training, though there is now emerging the recognition t

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

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

the coming education will be: 1. to produce alignment between mind and brain through a correct understanding of the inner constitution of man, particularly of the etheric body and the force centres. 2. to build or construct a bridge between the brain-mind-soul, thus producing an integrated personality which is a steady developing expression of the in-dwelling soul. 3. to build the bridge between the lower mind, soul, higher mind, so that the illumination of the personality becomes possible- 10- education in the new age copyright 1998 lucis trust viii. the true education is consequently the science of linking up the integral parts of man, and also of linking him up in turn with his immediate environment, and then with the greater whole in which he has to play his part. each aspect, regarde

nt time. until we can arrive in our educational objectives at the bridging of the gap between the three lower aspects of man and the soul (a bridging which must take place upon the mental levels of consciousness, we shall make but little progress in right directions and all interim activity will be inadequate to the modern need. until the fact of the higher mind is recognised, and the place which the lower concrete mind should fill as the servant of the higher is likewise recognised, we shall have the overdevelopment of the concrete materialising faculty with its aptitude to memorise, to correlate facts and to produce that which will meet man's lower desire but we shall not have a humanity which can truly think. as yet, the mind reflects the lower desire nature and does not attempt to cogn

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ide him with no true scope for his pledged experience and his years of training; this present phase is in the nature of a cul-de-sac. eventually he will have to retrace his steps and admit the reality of the time lost lost in the moment of humanity's greatest need. yet he will retrace his steps. i mention this as it is a typical instance of the effects of this glamour) 3. the stimulation to which the lower vehicles of a disciple are unavoidably subjected. this evokes a full expression of all his inherent qualities, both good and bad. everything in his nature- 47- discipleship in the new age- volume ii copyright 1998 lucis trust is intensified, and the more mental he may be, the more he is consciously aware of these revelations. if his orientation is towards his life expression in the three

ple and does not concern the candidate's fitness. i find it needful to reiterate this fact. the planetary crises through which the planetary logos is at this time passing should result in the emergence of many initiates; no true disciple is exempt from the effects of this planetary situation. inevitably, changes are wrought by the soul in the personal life. when these changes are focussed through the lower centres and the lower bodies, the general result is purification and character building. the aspirant is then still upon the probationary path. when the disciple is in the position where he can pass through the first three initiations, then the inflowing energies work through the heart, the throat and the ajna centres; when the highest head centre and the lowest spinal centre are simulta

on, is a.a.b.'s integrity in the work. among some of you, if what i write is agreeable to you, expresses- 53- discipleship in the new age- volume ii copyright 1998 lucis trust your own ideas and is in line with your group thinking, then it is i who write it. when what i dictate runs counter to the ideas of the disciples, or places a finger on a weakness, or makes a statement which runs counter to the lower mind, then it is written by a.a.b. this situation has existed for some time. for these main reasons, and because i seek no further to burden a.a.b. with your personal instructions, i am closing this aspect of my work. a.a.b. has much to do for me in finishing the instructions as outlined. her own master (and mine) also requests that she no longer do this work, and with him i am in full a

. another factor productive of group unity and synchronous precision in working is the complete freedom of the ashram from any spirit of criticism. there is no tendency among its personnel to be critical and no interest whatsoever in the outer, personal lives of the members, should they be amongst those functioning in the three worlds. criticism, as seen among men, simply is a mode of emphasising the lower self and deflects the attitude to the material aspects of a person's life. there is necessarily clear vision among the members of an ashram; they know each other's capacities and limitations and they know, therefore, where they can complement each other and together create and present a perfect team in world service. 5. one other factor i will mention among the many possible: the members

up impetus, group happiness or unhappiness, and other group relations. the following diagrammatic form illustrates the procedure which i suggest that you follow: there are two points of vital light within the solar plexus centre, which makes this centre of dominant importance and a clearing house for the centres below the diaphragm to those above it. one of these points of light is connected with the lower psychic and astral life, and the other is brought into livingness by the inflow from the head centre. i would here remind you that the centres above the diaphragm have only one vital point of energy, whilst the centres below the solar plexus also have only one, but that the solar plexus itself has two points of dynamic energy one most ancient and awakened, being expressive of the life of

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

be rightly appreciated and its splendid opportunities rightly employed. i have felt it wise to write a few words concerning the condition to be found in the world today especially in connection with esoteric, occult and mystical groups and the spiritualistic movement. all true spiritual thinkers and workers are much concerned at this time about the growth of crime on every hand, by the display of the lower psychic powers, by the apparent deterioration of the physical body, as shown in the spread of disease, and by the extraordinary increase in insanity, neurotic conditions and mental unbalance. all this is the result of the tearing of the planetary web, and at the same time it is a part of the evolutionary plan and the providing of the opportunity whereby humanity may take its next step fo

their disciples and workers. the difficulty can, in the main, be traced back to the overstimulation and the undue strain placed upon the mechanism of the bodies, which the world of souls (in physical incarnation) have to employ as they seek to manifest on the physical plane and so respond to their environment. the flow of energy, pouring through from the astral plane and (in a lesser degree) from the lower mental plane, is brought in contact with bodies that are unresponsive at first, and over-responsive later; it pours into brain cells which, from lack of use, are unaccustomed to the powerful rhythm imposed upon them; and humanity's equipment of knowledge is so poor that the majority have- 4- the externalisation of the hierarchy copyright 1998 lucis trust not sense enough to proceed with

ed psychics, the hallucinated mystics and the feeble-minded dabblers in esotericism at the door of their own stupidity, or upon the backs of some teachers, groups or organisations. much blame can indeed be placed here and there, but it is the part of wisdom to face facts and to realise the cause of that which is everywhere transpiring and which can be stated as follows. the cause of the growth of the lower psychism and of the increasing sensitivity of humanity at this time is the sudden inflow of a new form of astral energy through the rent veil which has, until a short while ago, safeguarded the many. add to this the inadequacy of the mass of human vehicles to meet the newly imposed strain and some idea of the problem can be grasped. let it not be forgotten, however, that there is another

rcome a man. it is not my purpose to cover the whole ground possible in relation to the situation in the field of psychism caused by the inflow of astral energy at this time. i seek to confine myself to the effect of this inflow on aspirants and sensitives. these two words aspirants and sensitives are employed by me in this article to distinguish the awakened seeker after control and mastery from the lower type of psychic, who is controlled and mastered. it is necessary here to remind you that psychism, so-called, can be divided into the following two groups: higher psychism lower psychism divine animal controlled uncontrolled positive negative intelligently applied automatic mediatorship mediumship these distinctions are little understood, nor is the fact appreciated that both groups of q

d. we shall then have the temporary entrance of a new tenant along the line of a synchronous vibration through the entrance in the head, and the subsequent use of the instrument of the loaned body in service of some kind or another. but this procedure will never be followed in order to satisfy idle curiosity, or an equally idle grief, based on personal loneliness and self-pity. at present many of the lower kind of mediums are exploited by the curious or unhappy public, and those peculiar human beings whose consciousness is centred entirely below the diaphragm and whose solar plexus is indeed their brain (as it is the brain of the animal) are forced to act as mediums to satisfy the love of sensation or desire for comfort of their almost equally unintelligent fellowmen. at the same time, the

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

what is needed is self-exertion, the resultant developments of which might be touched upon as follows: i. the repolarisation of the entire lower man so that his attitude toward the aggregate of forms which make up his field of general contact has changed. he is no longer deluded by the things of the senses but has in his hand that thread or clue which will eventually guide him out of the maze of the lower life perceptions into the field of clear knowledge and the realm where daylight is found; he will then no longer need to walk in the dark. this repolarisation is brought about in four ways, each of which provides the next step forward, and in their totality (and when- 1- copyright 1998 lucis trust definitely followed) will eventuate in the total subjugation of the personality. these four

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

mental plane may become complete and continuous. this only becomes possible as the other two points are beginning to be grasped and the theory as to man's constitution and purpose is somewhat understood. as meditation is practiced, as the lower bodies are painstakingly dominated, and as the nature of the sutratma or thread is better comprehended it will become increasingly possible to bring into the lower personality on the physical plane that spiritual illumination and that divine energy which is the soul's heritage. little by little the light will shine forth, year by year the strength of the higher contact will grow, gradually the downpour of divine love and wisdom into the head centres will be increased until eventually the entire lower man will be transformed, his sheaths will be ref

r the governing law of matter, the law of economy, the elemental life will attract to itself similar lives and this will result in a dual danger. these dangers are: one: the gathering into the form, through the dominant note sounded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increasingly powerful and the solar lord correspondingly less august. two: the man will find himself surrounded in time with thoughtforms of a lower order (from the standpoint of the soul) and before he can penetrate into the arcana of wisdom and find his way into the master's world he will have to dispel the clouds of thoughtforms which he has attracte

, he will find that the spiritual energy he may appreciate and contact will only serve to stimulate the latent seeds of evil in his nature and thereby demonstrate the exactitude of the truth that the great lord taught when he pictured the man who swept his house, cast out seven devils and eventually was in a worse condition than ever. it is essential that aspirants should understand the nature of the lower man and should grasp the fact that every coherent system has its varying types of energy, and that perfection is achieved when the highest type of energy inherently possible dominates. if the lower energy of the aggregate of the form-atoms is the controlling factor three things will take place: 1. the form itself will grow by accretion and will become ever more potent, until the dominant

ALICE BAILEY THE LABOURS OF HERCULES

e, in his twelve labors, played the part of the aspirant upon the path of discipleship. on it, he undertook certain tasks, symbolic in nature, and passed through certain episodes and events which portray for all time the nature of the training and attainments which characterize the man who is nearing liberation. he stands for the incarnated, yet not perfected, son [5] of god, who definitely takes the lower nature in hand and willingly subjects it to the discipline which will eventually produce the emergence of divinity. out of an erring but sincerely earnest human being, intelligently aware of the work to be accomplished, a world savior is formed. two great and dramatic stories have been held constantly before the eyes of men down the ages. in the twelve labors of hercules, that path of di

of discipleship. it is a word in constant use among aspirants in christian lands, as in the oriental religions. discipleship could be defined as the final stage of the path of evolution, and as that period in a man's experience in which he is definitely self-conscious. it is the stage in which he knowingly pledges himself to impose the will of the soul (which is essentially the will of god) upon the lower nature. upon this path he submits himself to a forcing process, so that the flower of the soul can unfold more quickly. the inevitability of human perfection underlies his willingness to make the attempt to tread the path. this perfection can be attained in two ways. it can be the result of slow and steady evolutionary growth, carried forward under nature's laws, cycle after cycle, until

that both religion and science are now penetrating. everything outer and tangible is a symbol of inner creative forces and it is this idea that underlies all symbology. a symbol is an outer and visible form of an inner and spiritual reality. it is with this interplay of the outer form and the inner life [11] that hercules wrestles. he knew himself to be the form, the symbol, for the dominance of the lower material nature made its presence felt with the facility of agelong expression. at the same time he knew that his problem was to express spiritual being and energy. he had to know in fact and in experience that he was god, immanent in nature; that he was the self in close relation to the not-self; he had to experiment with the law of- 10- the labours of hercules cause and effect, and thi

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

cely sign of the ram" is closely connected with the horse symbology, a fact to which this first labor bears witness. reference to books on symbology will show us that the horse [35] stands for intellectual activity. the white horse symbolizes the illumined mind of the spiritual man, and so we find in the book of revelations that christ comes forth riding upon a white horse. black horses represent the lower mind, with its false ideas and erring human concepts. the brood mares, such as we meet in this first labor, indicate the feminine aspect of the mind as it gives birth to ideas, to theories and to concepts. the thought-form making tendency of the mind is here symbolized, embodying the ideas conceived, and which are let loose upon the world, devastating and destroying when emanating from t

AN INTRO TO STUDY OF THE KABALAH

ss. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left; jesod refers to the digestive and reproductive organs and abdomen; and lastly malkuth is compared to the feet as a basis or foundation of man upon this earth or lowest plane: see the plate of the adam kadmon, archetypal man, or the first adam. these triads were looked upon as formed of a principle of union and a male and female potency, and thus a balance, mtqla, me

o a complete descent into matter; the lord god made them "coats of skin" he gave them material bodies, and with these came the need of food, and the passions required to bring forth a succession of earthly bodies. yet man is still the copy of god on earth; his form is related to the tetragrammaton of jehovah ihvh, for in a diagram, yod is as the head, heh the arms, vau the body, and the final heh the lower limbs (see zohar ii. 42a. the first pair were tempted by samael, the allegorical personality of the lower tendencies, which give the craving to experience earth life and take a part in its continuous changes of force and form. they did what they knew would imperil their purely psychic existence, they sank fully into material forms, they took on the grossness of malkuth, and so were separ

ANALYSIS OF THE 5 6 INITIATION

as the candidate is made as comfortable as possible and ventilation is abundant. this places the candidate in a position of examining and experiencing the exact same forces that chain the human consciousness from achieving completeness with the divine and higher genius. 2. the candidate, without his awareness passes through several stages. at one moment the light shineth within the darkness, then the lower will takes over and the light fadeth away. 3. the candidate learns that his mind is his enemy or ally and that unless surrender unto the divine is made, the whole of the twenty-one hours will be torturous. 4. the candidate can identify with osiris. 5. the womb is black, and it leads the candidate into an upward birth. this differs from regular physical birth which is descent downward int

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

spirant. the prayer begins "and the \yhla jwr moved upon the face of the waters" the prayer is an invocation unto the higher. 6 the hands of the aspirant are then unbound and the lesson of humility is again reinforced deeper; once in the twenty-one hours of darkness and now. the chains are placed around tud, the neck region. this is a scolding of death, for it will be remembered that tud prevents the lower will from uniting with the higher will. the aspirant the candidate hangs on the black cross of suffering. although black is symbolic of evil, in this instance, it is also the charging or flashing color of white. as the candidate hangs upon the cross the arrow of i within the aspirant is formulated upward into trapt. all has been done to bring the aspirant to a state of equilibrium (see t

d- twenty-two petals, the five grades preceeding love forged this cross. the aspirant is now in touch with his yechidah (in rtk only as yet. the crucifixion on the cross of pain and suffering has served the candidate well in that now he is equilibriated. the invocation of h v a follows after the obligation/oath is taken. it is divided into ten parts. the rtk of the candidate who is speaking binds the lower nine. it is a most sacred oath, never to be forgotten. next, themis commemorates the life and death of osiris. the symbolic archetype of christian rosenkruetz, the founder of our order, is now that of osiris. the aspirant is now in a state of mourning. it is the mourning of isis. recall that the aspirant is dead, having been crucified on the cross. the rose cross is pointed out as a symb

ARADIA GOSPEL OF THE WITCHES

daring to move his lips, repeats the following prayer or incantation: o goddess laverna!give me the art of cheating and deceiving,of making men believe that i am just,holy, and innocent! extend all darknessand deep obscurity oer my misdeeds!it is interesting to compare this unquestionably ancient classic invocation to lavernawith the onewhich is before given. the goddess was extensively known to the lower orders, and in plautus acook who has been robbed of his implements calls on her to revenge him.i call special attention to the fact that in this, as in a great number of italian witch-incantations, thedeity or spirit who is worshipped, be it dianaherself or laverna, is threatenedwith torment by ahigher power until he or she grants the favour demanded. this is quite classic, i.e, graeco-r

ARCHANGELIC FORCE ON THE PATHS

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

BEHOLDERS OF NIGHT

planet. the fallen angels thus brought divinity with the abyssic daemon of self, that we were divine in our dual essence. it is through the self-alchemical work of saturn, that one emerges awakened in unity. saturn is the guardian of death, or daath or the guardian of the threshold[8. in saturn there is a lower and higher octave, which is a passage way of self-exploration and self-perception. in the lower octave is satan or satanus/saturnus, the guardian of the depths and the daemonum of the earth. saturnus is the breaker of cosmic order, the essence of algol or the adversary, as well as death and regeneration. the demiurge saturnus is related to the number 666, being that of sorath, or the sun. satanas is this aspect is one form of the adversary, being rebellion, death and chaos from sta

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

the temple at samy that houses tsiu marpo, called the jokwukhang (lcog dbug khang. it is here that the samy oracle of tsiu marpo once resided: the most important medium of tsi u dmar po resides at samye in the so-called tsi u dmar lcog dbug khang. the outer walls of this edifice are covered by red cloth. the upper floor of the building is reserved as living-quarters for the oracle-priest, and on the lower floor, next to the mgon khang,49 lies a room which is opened only once a year, at the time when the so-called glud gong [person embodying a ransom ritual] arrives at 47 however, it is significant that tsiu marpo s root tantra and accompanying liturgical texts were discovered at samy or at temple sites on nearby mount chimpu (mchims phu. see appendix a, p. 171. 48 the most common answer t

uested to attack these enemies will suffice as an illustration: you, the yak.a, king of the btsan, residing in the middle of blazing chain-lightnings, who open wide your horrifying mouth and stare with red eyes together with your hordes, come surging forward, soar quickly atop of the enemies, send the painful illness of the btsan into the upper part of the bodies of your foes, and cast colic into the lower part of their bodies. having gathered big black clouds on the sky, cast thunder, lightning, thunderbolts, and great pieces of hail, order the the u rang demons to cause fits of madness, and command the ma mo [demonesses] to cause fits of fainting to your foes. bind tightly your enemies by means of your red snare, strike them hard with the great stick. with the flaming sword, cut them int

sen tormas, one should request accordingly. 1.4 tsiu marpo s tasks (6b.6-7b.1 "you, king of violence demons and might demons (7a [reside] in the middle of radiant, quick chain-lightning. your frightening mouth and red eyes are open wide. you have glorious troops. you leap quickly onto the enemy. you send the painful illness of might demons to the upper part of their body. you send fierce colic to the lower part of their body. having gathered great black clouds in the sky, you cast down thunder, lightning, and thunderbolts. you drive the enemy crazy with sky demons. you make the enemy faint with female demons. you tightly bind the enemy with the red lasso, and strike them hard with the great stick. cut the enemy into pieces with the radiant sword. tear out the enemy s heart-veins with the i

BLACK SERPENT1

acket of seasoning -1 packet lawrey's beef burrito seasoning (mccormick and schilling suck in this recipe, but if you like them, go for it- 2 packages of pillsbury croissant roll dough (low fat -2 bags of shredded cheddar or colby-jack cheese (smart balance works fine) prepare beef according to the burrito seasoning packet. get a pizza pan or stone and open the 6 dough. arrange the dough to where the lower half of the triangle of dough is in the inside of the dish and the pointy part of the triangle is on the outside. this is very important. i don't know how to explain it better. just that the thicker side of the triangle needs to be at the middle of the pizza pan/stone. work around the pizza pan to make the dough form a sunshine shape. press the dough pieces together. on the inside circle

BLACK WITCHCRAFT

om the introduction to luciferian witchcraft by michael w. ford black witchcraft as defined within the afromentioned grimoires is about self-deification but also the further expansion of consciousness, transforming the mundane into the divine, thus the antinomian and satanic symbolism. but herein is cipher and clue to the essence of the luciferian path, it is both commitment and the possession of the lower and higher aspects of daemonic identification which empowers the godforms found in the forbidden and black grimoires of such as adamu, vox sabbatum, liber hvhi and luciferian witchcraft. there is no mere psychodrama and within the circle of the wise does the magician seek a higher spirit outside of his or her being; they seek it within and the choreography and instruments of ritual are m

BLAVATSKY H P ANTHROPOGENESIS

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

os, tikkoun, the firstborn from the passive deity and the first manifestation of that deity's shadow, is the universal form and idea, which engenders the manifested logos, adam kadmon, or the four-lettered symbol, in the kabala, of the universe itself, also called the second logos. the second springs from the first and develops the third triangle (see the sephirothal tree; from the last of which (the lower host of angels) men are generated. it is with this third aspect that we shall deal at present. the reader must bear in mind that there is a great difference between the logos and the demiurgos, for one is spirit and the other is soul; or as dr. wilder has it "dianoia and logos are synonymous, nous being superior and closely in affinity with[[to agathon, one being the superior apprehendin

f either dogmatic theology or materialistic science, but proceed with the stanzas. let these speak for themselves, with the help of the light thrown by the commentaries and their explanations; the scientific aspect of these questions will be considered later on. thus physical nature, when left to herself in the creation of animal and man, is shown to have failed. she can produce the first two and the lower animal kingdoms, but when it comes to the turn of man, spiritual, independent and intelligent powers are required for his creation, besides the "coats of skin" and the "breath of animal life" the human monads of preceding rounds need something higher than purely physical materials to build their personalities with, under the penalty of remaining even below any "frankenstein" animal[[foot

, tell us; those very accounts upon which the pharisees built their angelology? but compare mr. g. smith's "assyrian discoveries" p. 398, and his "chaldean account of genesis" p. 107. the "tablet with the story of the seven wicked gods or spirits" has the following account- we print the important passages in italics- 1. in the first days the evil gods, 2. the angels, who were in rebellion, who in the lower part of heaven 3. had been created, 4. they caused their evil work 5. devising with wicked heads. etc. thus we are shown, as plainly as can be, on a fragment which remained unbroken, so that there can be no dubious reading, that the "rebellious angels" had been created in the lower part of heaven, i.e, that they belonged and do belong to a material plane of evolution, although as it is n

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

BLAVATSKY H P COSMOGENESIS

s now darkness? where is the spirit of the flame that burns in thy lamp, oh lanoo? the germ is that, and that is light, the white brilliant son of the dark hidden father. 9. light is cold flame, and flame is fire, and fire produces heat, which yields water: the water of life in the great mother. 10. father-mother spin a web whose upper end is fastened to spirit- the light of the one darkness- and the lower one to its shadowy end, matter; and this web is the universe spun out of the two substances made in one, which is svabhavat[[footnote(s* in the english translation from the sanskrit the numbers are given in that language, eka, chatur, etc, etc. it was thought best to give them in english[[vol. 1, page] 30 the secret doctrine. 11. it expands when the breath of fire is upon it; it contract

ns are the lipika, runs circular errands. fohat is the steed and the thought is the rider. he passes like lightning through the fiery clouds; takes three, and five, and seven strides through the seven regions above, and the seven below. he lifts his voice, and calls the innumerable sparks, and joins them. 3. he is their guiding spirit and leader. when he commences work, he separates the sparks of the lower kingdom that float and thrill with joy in their radiant dwellings, and forms therewith the germs of wheels. he places them in the six directions of space, and one in the middle- the central wheel. 4. fohat traces spiral lines to unite the sixth to the seventh- the crown; an army of the sons of light stands at each angle, and the lipika in the middle wheel, they say: this is good, the[[vo

g towards the great day "be with us" thus were formed the rupa and the arupa: from one light seven lights; from each of the seven, seven times seven lights. the wheels watch the ring- stanza vi. 1. by the power of the mother of mercy and knowledge- kwan-yin- the "triple" of kwan-shai-yin, residing in kwan-yin-tien, fohat, the breath of their progeny, the son of the sons, having called forth, from the lower abyss, the illusive form of sien-tchang and the seven elements* 2. the swift and radiant one produces the seven laya centres, against which none will prevail to the great day "be-with-us" and seats the universe on these eternal foundations surrounding tsien-tchan with the elementary germs. 3. of the seven- first one manifested, six concealed, two manifested, five concealed; three manifes

began his career, the later and lower form of yoga seems to have been little known" and then, contradicting himself, the learned lecturer forthwith informs his audience that "we learn from lalita-vistara that various forms of bodily torture, self-maceration, and austerity were common in gautama's time) but the lecturer seems quite unaware that this kind of torture and self-maceration is precisely the lower form of yoga, hatha yoga, which was "little known" and yet so "common" in gautama's time* it is even argued that all the six darsanas (schools of philosophy) show traces of buddha's influence, being either taken from buddhism or due to greek teaching (see weber, max muller, etc) we labour under the impression that colebrooke "the highest authority" in such matters, had long ago settled t

e different aspects than any other mystic terms. alaya is literally the "soul of the world" or anima mundi, the "over-soul" of emerson, and according to esoteric teaching it changes periodically its nature. alaya, though eternal and changeless in its inner essence on the planes which are unreachable by either men or cosmic gods (dhyani buddhas, alters during the active life-period with respect to the lower planes, ours included. during that time not only the dhyanibuddhas are one with alaya in soul and essence, but even the man strong in the yoga (mystic meditation "is able to merge his soul with it (aryasanga, the bumapa school. this is not nirvana, but a condition next to it. hence the disagreement. thus, while the yogacharyas (of the mahayana school) say that alaya is the personificatio

BLUE EQUINOX

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

of light is to your own material form. now it will occur to you in these travels that you come to many gates which you are not able to pass. this is because your body of light is itself as yet not strong enough, or subtle enough, or pure enough: and you must then learn to dissociate the elements of that body by a process similar to the first, your consciousness remaining in the higher and leaving the lower. in this practice do you continue, bending your will like a great bow to drive the arrow of your consciousness through heavens ever higher and holier. but the continuance in this way is itself of vital value: for it shall be that presently habit herself shall persuade you that the body which is born and dieth within so little a space as one cycle of neptune in the zodiac is no essential

special diplomas for framing are granted to all members at a uniform price of ten dollars. special diplomas of the ix, twenty-five dollars. the equinox 204 13. the privileges of members of the o.t.o. are very numerous. these are the principal: 1 they have not only access to, but instruction in, the whole body of hidden knowledge preserved in the sanctuary from the beginning of its manifestion. in the lower grades the final secrets are hinted and conveyed in symbol, beneath veil, and through sacrament. in this way the intelligence of the initiate is called into play, so that he who well uses the knowledge of the lower grades may be selected for invitation to the higher, where all things are declared openly. 2 they become partakers of the current of universal life in liberty, beauty, harmony

ercise of power, the man in power will strive only for honour. the above is an extreme case; no one need go so far nowadays; and it is important that the president should have been used to terrapin and b casse flamb before he went into politics. you will ask how this is operated, and how the system inaugurated by him works. it is simple. authority and prestige in the order are absolute, but while the lower grades give increase of privilege, the higher give increase of service. power in the order depends, therefore, directly on the willingness to aid others. tolerance also is taught in the the equinox 234 higher grades; so that no man can be even an inspector of the order unless he be equally well disposed to all classes of opinion. you may have six wives or none; but if you have six, you a

e responsible for all that concerns the social welfare of the order. this grade is symbolically that of beauty and harmony; it is the natural stopping-place of the majority of men and women; for to proceed farther, as will appear, involves renunication of the sternest kind. here then is all joy, peace, well-being on all planes; the sovereign prince rose croix is attached equally to the higher and the lower, and forms a natural link between them. yet let him look to it that his eyes are set on high. in this degree the most wise sovereign of each chapter will appoint a committee of four persons, two men and two women, to arrange for all social gatherings, banquets, dances, the performance of plays, and similar pleasures. they will also endeavour to promote harmony among the brethren in all p

BOOK T

thian-shaped helmet and crown with a long plume. it also is surmounted by a tiger's head, and the same symbol forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right hand rests on a small golden or brazen altar ornamented with ram's heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superfici

insolence, and pride of riches and success, etc. the whole dependent on the dignity. tiphareth of hb:y (gain. hereunto are allotted the great angels hb:sytal and hb:a'almyh of the schemhamphorash. xxiii. the lord of valour book t page 13 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 seven of wands two hands holding by grip six wands, three crossed. a third hand issuing from a cloud at the lower part of the card, holding an upright wand which passes between the others. flames leap from the point of junction. above and below the central wand are the symbols of mars and leo, representing the decan. possible victory, depending on the energy and courage exercised; valour; opposition, obstacles and difficulties, yet courage to meet them; quarrelling, ignorance, pretence, and wranglin

flowers. venus and virgo above and below. complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. the whole according to dignity. yesod of hb:h (inheritance, much increase of goods. herein those mighty angels hb:hzyal and hb:aldyh have rule and dominion. xxvi. the lord of wealth ten of pentacles an angelic hand, holding by the lower extremity a branch whose roses touch all the pentacles. no* book t page 14 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 buds, however, are shewn. the symbols of mercury and virgo are above and below. the pentacles are thus arranged: completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, ye

d impertinence, yet mirth and jollity therewith. a marplot, loving to overthrow the happiness of others; a repeater of things; given to much unprofitable speech, and of many words. yet clever, eloquent, etc, according to dignity. malkuth of hb:v (ruin, death, defeat, disruption. herein the angels hb:dmbyh and hb:mnqal reign. liv. the lord of love two of chalices a white radiant hand, issuant from the lower part of the card from a cloud, holds lotuses. a lotus flower rises above water, which occupies the lower part of the card rising above the hand. from this flower rises a stem, terminating near the top of the card in another lotus, from which flows a sparkling white water, as from a fountain. crossed on the stem just beneath are two dolphins, argent and or, on to which the water falls, an

the card rising above the hand. from this flower rises a stem, terminating near the top of the card in another lotus, from which flows a sparkling white water, as from a fountain. crossed on the stem just beneath are two dolphins, argent and or, on to which the water falls, and from which it pours in full streams, like jets of gold and silver, into two cups; which in their turn overflow, flooding the lower part of the card. venus and cancer above and below. book t page 22 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 harmony of masculine and feminine united. harmony, pleasure, mirth, subtlety: but if ill dignified- folly, dissipation, waste, silly actions. chokmah of hb:h (marriage, love, pleasure. therein rule the angels hb:ava'aal and hb:chbvyh. lv. the lord of abundance three

BOOK OF PLEASURE

"how" is the eternal "why- unanswered! a genius is such, because he does not know how or why. the storehouse of memories with an ever-open door. know the sub-consciousness to be an epitome of all experience and wisdom, past incarnations as men, animals, birds, vegetable life, etc, etc, everything that exists, has and ever will exist. each being a stratum in the order of evolution. naturally then, the lower we probe into these strata, the earlier will be the forms of life we arrive at; the last is the almighty simplicity. and if we succeed in awakening them, we shall gain their properties, and our accomplishment will correspond. they being experiences long passed, must be evoked by extremely vague suggestion, which can only operate when the mind is unusually quiet or simple. to have their w

existences, we gain their magical properties, or the knowledge of their attainment. this is what already happens (everything happens at all times) though exceedingly slowly; in striving for knowledge we repel it, the mind works best on a simple diet. the key to prophecy. the law of evolution is retrogression of function governing progression of attainment, i.e, the more wonderful our attainments, the lower in the scale of life that governs them. our knowledge of flight is determined by that desire causing the activity of our bird etc. karmas. directly our desire reaches the stratum belonginging to those existences that can "fly" without wings- so shall we fly without machines. this sub-conscious activity is the "capacity" the "knowledge; all other we acquire is of a negative or manurial va

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

decisive and more prone to hindrance. stars denote success; triangles fortune; squares mean protection; circles mean frustration. straight lines indicate definite plans; wavy lines uncertainty; dotted lines mean a journey. any numbers you see could be indicators of years, months, weeks, days or hours. usually if you see them in the upper half of the cup you can think in terms of hours or days; in the lower half, weeks, months or years. letters are the initials of people of importance to the subject, be they friends, relatives or business associates. as with most forms of divination, you should interpret what you feel about what you see, rather than going by hard and fast "meanings. as a start, however, here are the traditional interpretations of some of the most common symbols. you may fin

BUDGE E

twenty measures in length, which he travelleth through to urnes. he passeth through the water, which is three hundred measures in extent, and he bestoweth the fields upon the gods who follow him. net-ra is the name of this field, arnebaui is the name of the guardian [of this field. this god beginneth to declare in this region the words which perform the destinies) of those who are in the tuat" in the lower part of the middle section of the scene we have another boat, in the centre. of which is a beetle; on one side of the beetle is a god with his knees in the direction of the prow of the boat, but having his head turned behind him and his hands raised in adoration of the beetle, and on the other is a god who also has his hands raised in adoration of the same object. the legend reads "the c

scribed as "the goddesses who guide the great god" their names are--1. tentenit, 2. sbai, 3. mat-neferu-neb-set, 4. khesefet-smatet, 5. khuai, 6. maket-ari-s, 7. urt-amt-tuat, 8. her-ab-uaa-set, p. 12 [paragraph continues] 9. mesperit, 10. ushem-hat-kheftiu-s, 11. sheset-kerh-maket-neb-s, 12. teset-tesheru, click to view (left) the nine praisers of ra (right) the twelve goddesses who guide ra. in the lower register are the following- 1. nine seated apes, who are described as the "gods p. 13 who sing to ra as he entereth into the tuat" their names are--1. am-kar, 2. khenti-she-f, 3. hen, 4. heken-em-ben-f. 5,6. 7. hethti, 8. pa-theth, 9. click to view (left) the nine singing apes (right) the twelve light-giving uraei. ii. twelve serpents, who throw fire forth from their mouths, and are desc

a deity with the head of a lioness, who is called sesent-khu, i.e "terrifier of spirits" 16-18. three goddesses, each of whom has a sceptre in her left hand, and a uraeus on her head; their names click to view second hour. upper register. gods nos. 16-21. are--mest-s-tcheses, amama kheftiu, and hert-tuati. 19-21. the goddesses sekhet, of thebes, am-tcheru, ament-nefert and net-tept-ant. p. 31 in the lower register are the following- 1. a god, standing, called nebaui, 2-4. three gods, each of whom has two ears of corn stuck in his hair; these are called besua, neper, and tepu (or, pan. 5-7. three gods, each holding an ear of wheat in click to view second hour. lower register. gods nos. 1-8. his left hand; their names are hetch-a, ab, and nepen. 8. a god, holding a knife in his left hand, c

cometh forth from out of the thick darkness to repose in this court of the eastern horizon of heaven. they cry out in lamentation to this great god, and they utter wailings for him after he hath passed by them. those who know them shall come forth by day, and he shall be able to journey during the night to the divisions of the great double city" the texts which describe the duties of the gods in the lower register read- p. 36"[those who are in this picture give unto this great god the seasons] and the years which are in their hands. when this great god hath made speech with them, they answer him, and they have life through the voice of this great god, and their throats draw in breath, for when he crieth to them he ordereth them what they are to do, and he appointeth to them green herbs in

u to come into being, to make hap (i.e, the nile) to flow, and when click to view third hour. lower register. gods nos. 1-6. he hath come forth in the earth from them, they send forth their voice, and take vengeance upon the seba fiend. whosoever knoweth [these things] shall, when he passeth by these beings, not be driven away by their roarings, and he shall never fall down into their caverns" in the lower register are- 1. the god khnemu, ram-headed. 2. a bearded male figure called nerta, with hands raised in adoration. p. 56 3-6. four forms of osiris, mummified, bearded, and wearing the white crown, and seated on chairs of state; their names are asar-neb-amentet, asar-khent-amentet, asar-asti, and asar-thet-heh, that is "osiris, lord of click to view third hour. lower register. gods nos

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

man, who negotiates with the mistress of the herds or fish in a trance for the release of the animals. one of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands high above the animals that are depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the tail of a horse or wolf. by the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the hunter-gatherer culture had given way to the development of agriculture, and the god evolved in

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

icable illness and death, led many persons to connect them.[23] legal records illuminate a network of incidents of poisoning involving both africans and anglo-americans, slaves and freedpersons, that reach back to the eighteenth century. in many instances poisoning and supernaturalism were seen as twin evils. within trial accounts, depositions, and court reports spanning the chesapeake region and the lower south, conjurers were regularly identified as responsible for creating and administering poisons. in fact, the roles of poisoners and that of supernatural practitioners appear in some cases to be identical. poisoning was an aggressive response by enslaved blacks to the pervasive power that whites yielded over their lives. in 1795 two virginia slaves who were otherwise "orderly well behav

ended to foster a deep ambivalence among christian believers. bluespeople sang freely of the pleasures and perils of erotic love, alcohol, gambling, and fast living. they flaunted the unseemly behaviors that black elites had repudiated in their quest for social respectability. in bold defiance of middle-class standards, bluesmen and women engaged in many of the illicit practices of the culture of the lower classes. blues singers promoted, in frank and often graphic terms, attitudes that were considered immoral and inappropriate by pious, churchgoing persons. defiantly, some of them incorporated african american supernatural beliefs into their repertoire. like their enslaved forebears who had stubbornly maintained the traditions of their african ancestors, black bluesmen and women reclaimed

ostalism (manuscript, 1980, james tinney collection, howard university, p. 8; bloch-hoell, pentecostal movement, pp. 36.37, 54. although it is not known if pentecostals identified mason with conjuring, at least one historian has noted a corresponding relationship (tucker, black pastors and leaders, p. 92 "hundreds from the masses were attracted to c the magical powers of the elder. at a time when the lower classes still feared their spirits and ehants' there was considerable appeal in the all-night services where one could hear unknown languages, witness healings and the exorcising of devils, and examining the collection of misshapen potatoes and crooked roots which the elder called examples of the emystical wonder of god' when mason was criticized for bringing magic into the church, he pr

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

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

subtly, by the illusion of 'democracy, which in reality was and is rule by the elite. let us summarise where we are. a pyramidal structure of human beings has been created under the influence and design of the negative manipulators on the fourth dimension, the prison warders. they control the human clique at the top of the pyramid, which i have dubbed the global elite. these, in turn, manipulate the lower levels of the network, within which you will find most of the major national and global decision-makers in politics, banking, industry, commerce, the media, the military, etc. the prison warders manipulate the elite, the elite manipulate the brotherhood network, and the brotherhood network manipulates the world. each lower level doesn't know what the level above knows, and none of them k

real manipulators knew exactly the sort of revolution it was intended to be. once egalite had served his purpose he was sent to the guillotine. many different people are misled by the uluminati manipulators to make sure they play their part in the overall plan, the true agenda of which is kept secret from them. once they have done their job, they are discarded. those reading this book who are on the lower levels of the brotherhood ladder might ponder deeply on this for their own sake, if not for that of others. another brotherhood frontman was the marquis de mirabeau. he is known to have been financed by the german, moses mendelssohn, a member of the uluminati.21 rabbi marvin s. antelman names mendelssohn as a key manipulator for an inner 'jewish' clique which he believes has been seeking

the dulles brothers the name dulles is another which spans the manipulation of both the first and second world wars. the dulles's were from a southern slave-owning family, and cousins of the rockefellers. they were connected with international banking in america and germany. statements made by john foster dulles as early as 1911 revealed support for the creation of a 'super race' by 'eliminating the lower members'.26 the dulles law firm, sullivan and cromwell, handled the us affairs of i.g. farben and hitler's major financial backer, fritz thyssen, who introduced allen dulles to the fuhrer-to-be. john foster dulles wrote 'heil hitler' on his letters to german clients. after hitler's rise to power, john foster dulles went to germany on behalf of the rothschild/round table group, to negotia

heir conception. among the members of the lodges will be almost all the agents of international and national police since their service is for us irreplaceable in the respect that the police is in a position not only to use its own particular measures with the insubordinate, but also to screen our activities and to provide pretexts for discontents" protocol 15 the protocols describe the masons on the lower levels of degree- the great majority- as a part of a 'show army' who are there only "to kick dust in the eyes of their fellows. everyone is manipulating everyone else. unless we know the secret society background of people employed by the controlling institutions, be it the police, politicians, doctors, military officers, editors and journalists, or government officials, and unless we kn

DAVID ICKE CHILDREN OF THE MATRIX

y few have any idea of what is going on and who, ultimately, is calling the shots. albert pike, who died in 1891, was one of the most pre-eminent figures in world freemasonry. among his titles were sovereign grand commander of the supreme council of the 33rd degree and supreme pontiff of universal freemasonry. in his book, morals and dogma, written for higher degree freemasons, he reveals the way the lower levels are misled* the 33 degrees of the scottish rite and 10 degrees of the york rite, both include the blue degrees, of course. to the prison born 7 "the blue degrees are but the outer court or portico of the temple. part of the symbols are displayed there to the initiate, but he is intentionally mis-led by false interpretations. it is not intended that he shall understand them, but it

wings and looked like flying insects. accounts of menes' death found in his "tomb (in truth his memorial or cenotaph) at abydos in egypt can therefore be translated as follows (another of his names, manash or minash, is used here "the king manash (minash, the pharaoh of mushsir (egypt, the land of the two crowns, the perished dead one in the west, of the (sun) hawk race, aha manash (or minash) of the lower (or sunrise or eastern) and of the sunset (or upper or western) waters and of their lands and oceans, the ruler, the king of mushrim (the two egypts) lands, the son of the great sha-gana (or sha-gunu) of the (sun) hawk race, the pharaoh, the deceased, the commander-in-chief of ships "the commander-in-chief of ships (minash) made the complete course to the end of the sunset land, going in

n't say a thing. my eyes have just watered. the main deity of these snake clans is the "great horned serpent. serving the dragon: the past 123 african serpents credo mutwa, the official historian of the zulu nation, has painted pictures from ancient and modern descriptions of these reptilian entities (see picture section) and describes the various levels of the fiercely imposed genetic hierarchy. the lower levels are the "warriors, the "poor bloody infantry" as we say in britain. they are ruled by the "royal" leaders, which have horns and tails, and at the very top are beings with a white, albino-like, skin and not the greenish or brownish colour of the others. witnesses and abductees have reported seeing reptilian beings with albinolike skin and these descriptions can also be found in anc

ses. we can feel the fourth density as "vibes" around us, but we cannot see it, unless we tune in with our "psychic" sight, which can connect our consciousness with other vibrational levels. this is what psychics or "channellers" are seeking to do and the good ones (the few) can move their inner "radio dial" to access other frequencies. the "headquarters" of the serpent race i am exposing here is the lower end of the fourth-dimensional frequency range, which vibrates very close to this one. it is on the very fringe of our physical senses. it is what you might call a parallel universe or a parallel earth, a mirror of the one we see, but vibrating at a different speed. cats can see the fourth dimension and this is why they react to something in what appears, to us, to be "empty" space. the s

ith other human genetic streams that do not have that particular dna combination. it is to retain this genetic structure that the illuminati bloodlines have always interbred with each other and continue to do so. it means that if they can manipulate these bloodlines into the positions of power, they are, in effect, putting themselves into those positions through their control of these bodies from the lower fourth dimension. this is the reason that the genealogy of those in the major seats of global power today can be traced back to the royal lines- the anunnaki hybrids- that ruled sumer, egypt, and so on. the ancient book of enoch, which covers the period before the final atlantis cataclysm, says those born of nefilim blood are, because of their "ancestral spirit (reptilian possession from

DAVID ICKE THE BIGGEST SECRET

they work with their reptile-human crossbreed elite and i have spoken to formercia employees who confirm this. a reptilian race definitely live within this planet in aphysical form and the only question is whether they are native to the earth or if theyoriginate elsewhere? again it is probably both, a mixture of the two.other dimensional?my own research suggests that it is from another dimension, the lower fourthdimension, that the reptilian control and manipulation is primarily orchestrated. withoutunderstanding the multidimensional nature of life and the universe, it is impossible to26follow the manipulation of the earth by a non-human force. as open minded scientistsare now confirming, creation consists of an infinite number of frequencies ordimensions of life sharing the same space in

ourth dimensional reptilian controllers are themselvescontrolled by fifth dimensional entities. where does it end? who the hell knows. yeah,yeah, yeah, i know it sounds off the wall, but the truth usually does. you can put thebook down now if it is too much to take, but you need to read it all to see whatenormous evidence there is that this is true. the station from which the reptiliansoperate is the lower level of the fourth dimension, the one closest to this physical world.other people know this as the lower astral dimension, the legendary home of demonsand malevolent entities going back to antiquity. it is from here that todays satanistssummon their demonic entities in their black magic rituals. they are actuallysummoning the reptilians of the lower fourth dimension. it is suggested by

d elsewhere, and this is the origin of termslike draconian, a word which sums up their attitudes and agenda. they love toconsume human blood and they are the blood-sucking demons of legend. thevampire stories are symbolic of this and what is the name of the most famousvampire? count dracula! the count symbolises the aristocratic reptile-humancrossbreed bloodlines which the reptilians possess from the lower fourth dimensionand dracula is an obvious reference again to draco. the recent reports of the blood-27sucking chupacabra in puerto rico, mexico, florida and the pacific northwest fit thereptilian description. they have been seen sucking the blood of domestic livestock likegoats and their name means goat-sucker. the reptilians operate a pincer movement onthe human race. their physical exp

nections with non-primate mammals, reptiles and fish. there is a point inwhich the embryo develops gills, for example. the human embryo is very much likethose of birds, sheep and pigs until the eighth week when it goes its own evolutionaryway. occasionally the genetic instructions fail to remember the latest script and somebabies are born with tails. these are called caudal appendages and form in the lower28lumbar region. most are immediately removed by doctors, but in some poorer countrieswhere such medical support is not available, there are people who live their whole liveswith tails.25 pheromone is the substance secreted and released by animals so they can bedetected by members of the same species. the pheromones in human women andiguanas are a chemical match.26look again at those figu

saying. being alien, i simply make mythoughts your thoughts by projecting them into your mind. my thoughts are yourthoughts.32again, this might simply be a programming device, but given the other evidence i ampresenting, is it not more likely that, under the effects of the drugs and other techniques,cathys mind had switched to the dimension in which the reptilians operate? thereptilians come from the lower fourth dimension and merely use physical bodies as theirvehicles to manipulate this one. it makes sense, therefore, that if you can tune your mindto their true dimension you will see them as they really are. cathys descriptions mirrorthose of some abductees who have recalled how their extraterrestrial abductors at firstlooked quite human, but then changed to look like humanoid lizards. a

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

vernon square) this square also contains one more piece of occultic meaning. in this goathead pentagram, mt. vernon square is the eastern point. in occultic doctrine, east is the direction from which a person receives spiritual knowledge and guidance. this belief originated in the pagan worship of the sun, and it is very much alive in freemasonry today. now, let us look at the symbol contained in the lower right hand portion of your washington, d.c, city street map. this combination of symbols runs south and east from the white house to the united states capitol. these are the symbols which clearly stamp freemasonry upon this city, and which unmistakably reveal that the brand of luciferic worship which we see in the goathead pentagram is the brand practiced by freemasonry. let us look at t

DAVIDSON DAN SHAPE POWER

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

DEMONIC BIBLE

gis. apelki. dalep. dresop. hergotis. nilima. the angelic or demonic keys traditionally, there are nine orders of angels. the first and highest order is seraphim, the second is cherubim, the third is thrones, the fourth is dominions, the fifth is virtues, the sixth is powers, the seventh is principalities, the eighth is archangels, and the ninth is angels. these orders abide in the upper heavens (the lower heavens being the planetary spheres and fixed constellations) within each order exists, both superior and inferior, spirits. the eighteen keys are calls to the superior and inferior spirits in the nine angelic orders. the first and second keys call the superior and inferior spirits in the order of angels; the third and fourth keys call the superior and inferior spirits in the order of ar

ling places, let them forget their names. the work of man and his pomp, let them be defaced. his buildings let them become caves for the beasts of the field. confound her understanding with darkness. for why? it repenteth me i made man. one while let her be known, and another while a stranger. because she is the bed of an harlot, and the dwelling place of him that is fallen. o you heavens, arise, the lower heavens underneath you, let them serve you. govern those that govern. cast down, cast down such as fall. bring forth with those that increase, and destroy the rotten: no place let it remain in one number: add and diminish until the stars be numbered. arise, move and appear before the covenant of his mouth which he hath sworn unto us in his justice. open the mysteries of your creation, an

hem forget their names. the work of man and his pomp, let them be defaced. his buildings, let them become caves for the beasts of the field! confound her understanding with darkness! for why? it repenteth me that i have made man. one while let her be known, and another while a stranger; because she is in the bed of a harlot, and the dwelling place of lucifer the king. open wide the gates of hell! the lower heavens beneath you, let them serve you! govern those who govern! cast down such as fall. bring forth those that increase, and destroy the rotten. no place, let it remain in one number. add and diminish until the stars be numbered. arise! move! and appear before the covenant of his mouth, which he hath sworn unto us in his justice. open the mysteries of your creation, and make us partake

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

he spiritual planes after the death of the physical body. 2) the soul of a dead person that is bound to earth (q.v, usually to the specific locality where the person died, or to it's former home, or it's place of burial. 3) disembodied souls. ghosts, pseudo: entities similar to what donald michael kraig refers to as "little nasties (q.v) or "astral junk" these entities are intelligent beings from the lower planes, and can tell you things about your past and future, giving the appearance of being the ghost of a loved one. these entities feed off of the energy given to them by persons who believe that they are communicating with the spirits of deceased family members and friends. goetia: howling. a popular grimoire (q.v) with instructions for evoking (q.v) nonphysical entities. a part of the

phirah (q.v, tiphereth (q.v. keywords include: basic character, identity, vitality, creativity, ruler, king, ego, significance, crown, proudly, golden, heart, life-force, haughty, arrogant, egocentric, powerful, self esteem, inner self, value, forceful, leadership, will power, domineering, self-centered, egotistic, father, husband, authority, boss. soul: all that we are, the higher self (q.v) and the lower self. here the word is used to indicate the personal identity of a living being, it's feelings, it's thoughts, impulses, memories, and sense of self, i.e. awareness. the astral star teaches that we do not have things called souls, but rather, we are souls. spirit: 1) the highest level of the psyche (q.v. 2) the fifth magickal element (q.v) or other being which is disembodied by nature. 3

DION FORTUNE MYSTICAL QABALA

r that in hebrew a letter is also a number, and the numbers of a name have an important significance. 17. in the yetziratic world the divine emanations manifest, not through a single being, but through different types of beings, which are called the angelic hosts or choirs. 18. the assiatic world is not, strictly speaking, the world of matter when viewed from the sephirotic standpoint, but rather the lower astral and etheric planes which, together, form the background of matter. upon the physical plane the divine emanations manifrst through what may not inapdy be called the ten mundane chakras, likening these centres of manifestation to the centres that exist in the human body, an exact analogy. these chakras are the primum mobile or first swirlings, the sphere of the zodiac, the seven pla

to the personality. it is a gleam of higher consciousness coming from behind the veil paroketh. it is for this reason that the messiahs and saviours of the world are assigned to tiphareth in the symbolism of the tree, for they were the light-bringers to humanity; and as all who bring fire from heaven must do, they died the sacrificial death for the sake of mankind. it is here, too, that we die to the lower self in order that we may rise in the higher self 'in jesu morimur" 13. the middle pillar rises through daath, the invisible sephirah, which we have already seen is knowledge according to the rabbis, and conscious awareness or apprehension according to the terminology of the psychologist. at the head of this pillar is kether, the crown, the root of all being. consciousness, theri, reache

ich is that, unless one has received the grade, one will be unknown to guardians of the paths, and they will be inimical rather than helpful, and do all in their power to turn the wanderer back. secondly, if one should succeed in forcing one's way past the guardian, one still has no means of counterchecking the vision or knowing whether one is on or off the path, and there are plenty of beings in the lower sphere who are only too ready to take advantage of presumptuous ignorance. 19. these considerations, however, need in no way discourage anyone who wishes to meditate upon the paths and spheres in the manner i have described; and in the course of his meditations he may so enter into the spirit of the path that its guardian shall come to know him and make him welcome. he will then literall

at power is drawn. if we draw power from any specialised sphere of nature, we are, as it were, robbing peter to pay paul. the power has come from somewhere, and gone somewhere, and it has to be accounted for at the final reckoning. it is for this reason that it has been held that the magician pays in suffering for what he wins by magical means. this is true if his operation is performed in any of the lower spheres of nature; but if it starts in the kether of atziluth, he is drawing unmanifest force into manifestation; he is adding to the resources of the universe, and provided he keeps the forces in equilibrium, there need be no untoward reaction and no payment in suffering for the use of the magical powers. 13. this is a point of tremendous practical importance. students have been taught

orrespondence of chokmah is given as the left side of the face. the macrocosmic and microcosmic correspondences play an important part in the practical workings. the macrocosm, or great man, is, of course, the universe itself; and the microcosm is the individual man. it is said that man is the only being that has a fourfold nature exactly corresponding in its levels to the cosmos. the angels lack the lower planes, and the animals lack the higher planes. 28. the references to the microcosm should not, of course, be taken crudely as representing the parts of the physical body; the references are to the aura and the functions of the magnetic currents in the aura, and it must always be borne in mind, as the swami vivekananda points out, that what is on the right in the male is on the left in t

DION FORTUNE PSYCHIC SELF DEFENSE

e one who calls. whether intense stress induces a temporary expansion of consciousness, a fugitive psychism, or whether a being of its own volition passes through the veil and manifests, i do not know; there are never any details available of these incidents. they take place only in times of dire stress and go as swiftly as they came, leaving no trace except upon the soul. i maintain that even as the lower self can rise up in moments of temptation, so can the higher self descend in moments of spiritual crisis. it is the aim of the mystic to live exclusively in the higher self. it is the aim of the occultist to bring this higher self through into manifestation in brain consciousness "in my flesh shall i see god" just as surely as the lower self can rise up and betray us to some horrible dee

eater magic and be in full control of the situation. the other can make no stand against him. but what happens in the case of the rare and mystic soul who can shift consciousness once again and engage the gears of a purely spiritual power? he has outclassed the adept. there are many souls who have this mystical spiritual consciousness although they have no occult knowledge. between the higher and the lower modes of thought there is a great gulf fixed across which they leap precariously. if in a time of crisis they are able to rise up in faith and enter into this mystical consciousness and be still, they will have the upper air of any occultist who relies upon nothing save the technique of occultism. the question of mystical consciousness is, however, outside the scope of our present enquir

DONALDTYSON CHAKRAS

ody) the word chakra means wheel. in the esoteric systems of hindus and buddhists, the chakras are power centers within the human body that can be activated by specific exercises. usually there are said to be seven chakras, but in traditional hindu philosophy there are really only six- what is regarded as the seventh chakra in western occultism is outside the body, and is different in nature from the lower six. the lowest chakra is called the muladhara. it is located in the perineum, between the anus and the root of the penis in men, and between the anus and the opening of the vagina in women. sometimes is it said to lie at the base of the spine, but this is an error. it lies in the fleshy tissues some two inches from the end of the tailbone. the second chakra is called the swadhisthana, a

es describes as a serpent that lies sleeping below the muladhara chakra, her body coiled in three and one-half turns around the base of the spine. kundalini is awakened by postures that stimulate the muladhara, primarily a sitting posture in which one of the heels is pressed against the perineum. in conjunction with this posture, breathing exercises in which the breath is held and compressed into the lower abdomen are used while the anus is rhythmically contracted. this causes a sheen of sweat over the entire surface of the body. also used to awaken kundalini is a technique known as pore breathing, during which the vital energy of the air is visualized to enter the body through the pores of the skin, and internal chanting of a mantra (word or phrase that embodies occult power. the visualiz

DONALDTYSON CORONZON

to birth- a transformation or transmutation of power (gareth knight, a practical guide to qabalistic symbolism. new york: weiser, 1980, pages 32-3) you will remember the words of the archangel gabriel, spoken to john dee through the mouth of his seer kelley, regarding the division of binah (understanding) from geburah (judgement. the abyss and its gateway daath lie between the level of binah and the lower level of geburah on the tree. knowledge is the union of chokmah (wisdom) and binah (understanding, but when the wellspring of chokmah is cut off, knowledge cannot result, and judgement must be unbalanced. there is no passage across the abyss. wisdom remains isolated upon the crown of the hill, a "widow" in the terminology of gabriel, protected by the four winds, shining in isolation with

DONALDTYSON EVILEYE

he morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words" the greek poet apollonius of rhodes, who lived in alexandria, egypt, at the end of the first century, wrote of how the sorceress medea destroyed the giant talos with nothing more than the malice of her gaze "then, with incantations, she invoked the spirits of death, the swift hounds of hades who feed on souls and haunt the lower air to pounce on living men. she sank to her knees and called upon them, three times in song, three times with spoken prayers. she steeled herself with their malignity and bewitched the eyes of talos with the evil in her own. she flung at him the full force of her malevolence, and in an ecstasy of rage she plied him with images of death" the roman historian pliny the elder, who also live

DONALDTYSON GHOSTS

l nations around the world and all periods in human history report seeing them under more or less similar circumstances? the question you should be asking yourself is, granted that ghosts exist- what are they? the most important thing to know about ghosts is that they are not the souls of dead people returned to communicate with the living. dead is dead. unless you believe in the reincarnation of the lower soul with the memories of its past lives intact, there is no coming back (i do not believe in the reincarnation of the personality and memory. neither are ghosts physically present when you see them. they are present in the astral world which always overlaps the physical world. you see a ghost when, for various reasons, the separation between the two levels of reality becomes very thin

DONALDTYSON PENTA

magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become almost a universal feature of all systems of magic in english-speaking nations over the past century. in the golden dawn, the quintessence or fifth element of light or spirit is associated with the single upper point of the pentagram. the remaining four elements are assigned the lower points in the same pattern that is observed in the fixed signs of the zodiac, which are aquarius, scorpio, leo and taurus. each of these signs has an elemental attribution in astrology. the sign aquarius, located at the upper-left of the zodiac wheel, is linked with the element air, and consequently air is placed on the left arm of the pentagram. the sign scorpio, located at the upper-ri

leo and taurus. each of these signs has an elemental attribution in astrology. the sign aquarius, located at the upper-left of the zodiac wheel, is linked with the element air, and consequently air is placed on the left arm of the pentagram. the sign scorpio, located at the upper-right of the zodiac, is linked with water, and so water is placed on the right arm of the pentagram. the sign leo, on the lower-right of the zodiac, is linked with fire, so fire is placed on the right leg of the pentagram. the sign taurus, on the lower-left of the zodiac, is linked with earth, so earth is placed on the left leg of the pentagram. once the elements are related to the points of the pentagram, it becomes possible to use this figure to invoke or banish the powers and spirits of each element by inscrib

closed figure. there is a general rule for golden dawn invocation and banishing by the pentagram, which helps somewhat to remember the method "invoke towards, and banish from, the point to which the element is attributed" spirit is unique and separate from the other four elements. the golden dawn method to invoke and banish it is involved, and different from the method for invoking and banishing the lower elements. according to the golden dawn teachings, the occult currents running on the pentagram from the active elements of fire and air, and the occult currents running from the passive elements of water and earth, are the currents of elemental spirit. two pentagrams are drawn to invoke spirit, and two different pentagrams are drawn to banish spirit. spirit is invoked by beginning the pe

DONALDTYSON POSSESS

imes happens, it is necessary to deal with lower spirits who may be hurtful, you always evoke them outside the bounds of the magic circle. spirits are usually evoked into a triangle, which is drawn or otherwise marked on the floor just beyond the limit of the similarly marked magic circle. the point of the triangle points away from the circle, and points in the direction of the compass from which the lower spirit is to be summoned. usually, but not always, evoked spirits can be perceived in some way. smoke or steam may be used to give them temporary bodies within the triangle. or a magic mirror may be set within the triangle within which the spirit can manifest itself. the spirit may cause loud sounds outside the circle- very loud knocks or cracks elsewhere in the house, or the sound of th

d pointless crime in the world is committed by low spirits possessing the bodies of human beings. remember back to the last time you did something during sex for which you will be ashamed for the rest of your life- you were almost certainly possessed at the time. during this type of possession, our consciousness is made passive in exactly the same way it is subdued during hypnosis. however, it is the lower spirit who gives us suggestions rather than a hypnotist. there is a common clich that a hypnotized person cannot be made to do anything he or she does not wish to do. this is not accurate. it depends on the circumstances, and the level of will in the hypnotized person. just as you may be able to resist the directives of a hypnotist when you are given a suggestion you dislike, you may be

DONALDTYSON SIGIL

iq beker grid, also known as the kabbalah of nine chambers. by drawing a connecting line from letter to letter, a sigil of the name is created. it is one of the mysteries of magic, often commented upon by the ptolemaic greeks, that mankind can summon and control the forces of the gods and angels through their names and sigils. more commonly, sigils are associated in the average person's mind with the lower spirits and demons. no medieval grimoire, such as the goetia, would be complete without its set of demonic sigils. perhaps this is because the lower spirits, who were often summoned for mundane purposes such as causing injury to others or finding treasure, are more rebellious and require instruments of control and punishment. by inflicting injury upon the demon's inscribed sigil, the mag

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

m is evil [see above, l. 141] are the powers of darkness of the god sut, when there is strife among them, for strife is flame" 2 "may it be granted to [the dead] by the decree of [the gods] who are in tattu to destroy the souls of his foes" 2 house or mansion. in the upper line of plates xi. and xii. there is a series of seven arits, or mansions, through which the deceased is supposed to pass. in the lower line are the ten sebkhets, or pylon-shaped gateways. 3 "reversed of face: of many forms" var. 4 var. 5 "the voice that travelleth" var "the high-voiced" 6 supplied from naville, todtenbuch, 1. 165] p. 292 of re-stau unto me. homage to thee, o osiris, in thy might and in thy strength (6) in re-stau. rise up and conquer, o osiris, in abtu. thou goest round about heaven, thou sailest in the

id, i let the thought of the trial of the balance by thee be even within our hearts" the majesty of the god anubis saith (18 "dost thou know the name of this door to declare it unto me" osiris, the scribe ani, triumphant (19) triumphant in peace, saith"'driven away of shu' is the name of this (20) door" saith the majesty of the god anubis (21 "dost thou know the name of the upper (22) leaf and of the lower leaf thereof [osiris, the scribe ani, triumphant in peace saith' lord of right and truth [standing (23) upon his 'two feet' is the name of the upper (24) leaf, and 'lord of might and power, dispenser of (25) cattle [is the name of the lower leaf [the majesty of the god anubis saith "pass thou, for thou knowest [the names (26, o osiris, the scribe, teller (27) of the divine offerings of a

ELLIS LOW TWELVE 1907

nk and a messenger brought a country doctor from the nearest village, which was a dozen miles away. the physician did all he could for me, but he had not the remotest idea of what was the trouble. he left me some simple medicines and promised to come again in the course of two or three days "well, i lay in my rough bed for six weeks, during which time there was not a single movement of my bowels. the lower part of my body seemed as inert as so much wood. the doctor was not able to give me the slightest help, but always left me some of his medicine, which i religiously took according to instruction. i was too weak to leave my bed for more than a minute or two, and seemed to get neither better nor after ten years 103 worse. injections and every means possible were tried and produced not the

EMPERORS NEW RELIGION CHURCH OF SATAN

nd many others to highlight its success [37. again, the church of satan fits the model, referring to celebrities (albeit of much lesser fame) such as the individuals named in section 4, members, priesthood, and magistrate. the above traits of new religions fit the core and the soldiers in the higher two layers of the church of satan s organizational structure in figure 2. the individuals found in the lower two layers are somewhat different. among other differences, a religion divides the world into the mundane and the sacred, which a philosophy does not. recent philosophies distance themselves from the metaphysical world often found in religions. in addition, religions make use of rituals, ceremonies, and/or prayers that are absent from philosophies. religions also imply social bindings th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

f the tree on st. john s eve were rendered invulnerable to witches influence. in speaking of the ash, reference was often to the mountain ash or rowan tree. sources: porteous, alexander. forest folklore, mythology, and romance. london: george allen& unwin, 1928. asiah according to the kabala, asiah is the first of the three classes or natural ranks around the spirits of men, who must advance from the lower to the higher. asipu priests of ancient mesopotamia (see also semites) asmodeus ancient persian demon of lust and rage who also appeared in ancient jewish folklore, where he was believed to cause strife between husband and wife. he is mentioned in the book of tobit ca. 250 b.c.e, where he attempts to cause trouble between the ashtabula poltergeist encyclopedia of occultism& parapsycholog

reviously engrossed them, and each sheath of their astral bodies decays in turn, as did the gross outer sheath of the sensualist s body. the three higher divisions are still more removed from the ordinary material world, and their inhabitants enjoy a state of bliss of which we can have no conception: worries and cares of earth are altogether absent, the insistence of lower desires has worn out in the lower divisions, and it is now possible to live continually in an environment of the loftiest thoughts and aspirations. the third division is said to correspond to the summerland of spiritualism, where the inhabitants live in a world of their own creation.the creation of their thoughts. its cities and all their contents, scenery of life, are all formed by the influence of thought. the second d

es over places dedicated to unlawful arts and laboratories. uranus governs lapland, finland, and the poles. saturn. saturn is by nature cold and dry, a melancholy, earthy, masculine, solitary, and diurnal planet. when saturn rules the ascendant (rising sign, the native is of average stature and dark or pale complexion, has small black eyes, broad shoulders, and black hair, and is ill shaped about the lower extremities. when saturn is well dignified, the native is grave and wise, studious and severe, of an active and penetrating mind, reserved and patient, constant in attachment but implacable in resentment, upright and inflexible. if the planet is ill dignified, then the native will be sluggish, covetous, and distrustful; stubborn, malicious, and malcontented. jupiter. jupiter is a diurnal

lyph is said to represent the two claws of a crab. it takes its name from the latin word for crab. a moody sign, it is the source of the expression crabby. cancer is associated with the breasts and the stomach. it is a cold, moist, nocturnal, and exceedingly fruitful sign, more so than any other. the native is fair and pale, short and small, with the upper part of the body larger in proportion to the lower, a round face, light hair, and blue or gray eyes. the native is phlegmatic and heavy in disposition; weak in constitution, and of a small voice. places associated with cancer are the sea and all rivers, swamps, ponds, lakes, wells, ditches, and watery places. the key phrase for cancer is i feel. leo, the fifth sign of the zodiac, is a fixed fire sign. it is a positive, masculine sign, ru

atory. virgo is associated with cornfields and granaries, studies and libraries. the key phrase for virgo is i analyze. libra, the seventh sign of the zodiac, is a cardinal air sign. it is a positive, masculine sign, ruled by the planet venus. its symbol is the scales, which its glyph is said to represent. it takes its name from the latin word for pound weight, or scales. libra is associated with the lower back, buttocks, and kidneys. libra is sanguine, hot, moist, and diurnal. the native is tall and well made, very handsome, of a fine, ruddy complexion in youth, which changes to a deep red with advancing years. the native has long, flaxen hair, gray eyes, a courteous disposition, and a just and upright character. the places libra rules are mountains, sawpits, and newly felled woods. the k

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

which was often uncannily like a human form, and when plucked from the earth was believed to emit a species of human cry. it was also worn to ward off various diseases. because of the supposed danger from the resident demon when plucking the plant, an elaborate procedure was prescribed. the mandrake-gatherer was supposed to starve a dog of food for several days, then tie him with a strong cord to the lower part of the plant. the dog was then thrown pieces of meat, and when he leapt forward to seize them, he pulled up the mandrake. other folklore beliefs included the need for an elaborate prayer ritual before pulling the plant, which should only be gathered at dead of night (see also alrunes; exorcism; ginseng) sources: thompson, c. j. s. the mystic mandrake. 1934. reprint, new hyde park, n

irst there was friction between the two fabrics and they rustled against each other, but that when she said look here some quality which made the drapery common matter was withdrawn from it, and at once it passed through the common matter of the curtain, without experiencing any resistance. katie king often allowed her sitters to touch her drapery. sometimes she cut as many as a dozen pieces from the lower part of her skirt and made presents of them to different observers. the holes were immediately sealed. crookes examined the skirt inch by inch and found no hole, no marks, or seam of any kind. these pieces of drapery mostly melted into thin air, however carefully they were guarded, but sometimes they could be preserved. if they were, the medium s dress was damaged. katie king said in her

n process for the exaltation of the fire that is within you, and transmutes you into an igneous nature. there is very little information extant to show in what manner the evocation of elementary spirits was undertaken, and no ritual has survived that will acquaint us with the method of communicating with them. in older writers, it is difficult to distinguish between angels and elementary spirits; the lower hierarchies of the elementary spirits were also frequently invoked by the black magician. it is probable that the lesser angels of the older magicians were the sylphs of paracelsus, and the more modern professors of the art. the nineteenth-century magus eliphas levi provided a method for the interrogation and government of elementary spirits, but he did not specify its source, and it was

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

d engraver of the jewelry firm bigelow, kennard& co. according to his account, one day, in a friend s studio, he tried to take a photograph of himself by focusing the camera on an empty chair and springing into position on the chair after uncapping the lens. upon developing the plate he discovered an extraneous figure, a young, transparent girl sitting in the chair, fading away into a dim mist in the lower parts. he identified the girl as his cousin who had died twelve years before. the experiment was repeated and he became satisfied that the extra faces appearing on his plates were of supernatural origin. the news of mumler s discovery spread and he was besieged with so many requests for sittings that he gave up his position and became a professional spirit photographer. among the first t

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

refrained from sharing the details lapp provided him; still, cornell s account matched lapp s to the extent that her memory allowed. separately placed under hypnosis, the two recounted an abduction experience. lapp re m e m b e re d standing on the deck with one of the humanoids looking into space and o b s e rving earth, moon, stars, and the cigarshaped craft. cornell was stretched on a table in the lower level as two aliens conducted what seemed to be a physical examination on h e r. lapp was put on a table next to hers and lost consciousness. on re c overing, he found that the ship had entered a hangar that was inside yet a larger one. he and an alien companion sailed on a beam of light through a wall. an elevator took them to an enormous domed room occupied by many humanoids, who we re

FAUST

realm owes you this great prosperity; as is the service, the reward should be. our empire s soil be trusted to your care, the worthiest guardians of the treasures there. you know the vast and well-preserved hoard, and when men dig, it s you must give the word. become as one, ye masters of our treasure, fulfil your stations dignities with pleasure here where in blest accord and unity the upper and the lower world agree. treasurer. twixt us no slightest strife shall cause division; i love to have as colleague the magician. exit with faust. emperor. if now i shall endow each man of you, let each confess what use he ll put it to. a page [receiving. i ll joy to live, be glad and gay. another page [likewise. my love shall have a chain and rings today. a chamberlain [accepting. wine twice as good

. mephistopheles you ll stay here and i ll find you here again? sphinxes yes! go and mingle with the airy train. we long ago are wont, from egypt coming here, to sit enthroned to the thousandth year. respect to our position you must pay. thus rule we lunar, rule we solar day. at the pyramids our station, we look on the doom of races, war and peace and inundation, with eternal changeless faces. by the lower peneus peneus surrounded by waters and nymphs. peneus wake and stir, ye whispering bushes, softly breathe, ye reeds and rushes, rustle, willows by the river, lisp, ye poplar sprays a-quiver, to my interrupted dream. fearful, stirring breezes wake me and mysterious tremors shake me from my rippling, restful stream. faust [stepping to the edge of the river. if i dare such fancies harbour

of love; bewailing both, i say with sorrow: fare thee well! and cast myself once more, once only, in thine arms. receive, persephone, receive the boy and me. she embraces faust, she herself vanishes, robe and veil remain in his arms. phorkyas [to faust. hold fast what now alone is left to thee! let not the garment go. already demons are twitching at its skirts and they would like to snatch it to the lower world. hold fast! it is no more the goddess whom thou lost, but godlike is it. make use of the high and priceless boon, and rising soar aloft. swift over all things common will it bear thee away through ether while thou can st endure. we ll meet again, far, far away from here. helena s garments dissolve into clouds, surround faust, lift him in the air, and move away with him. phorkyas [p

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e is called vast face, denoting a station of infinite consciousness devoid of differentiation and manifest activity. the other is called small face, denoting a station of finite consciousness encompassing all differentiated, manifest activity. small face is also the immense i-ness of the divine personality endowed with all possible attributes. when this i-ness is turned outward to the creation in the lower worlds, it is stationed in the consciousness that i am all. when this i-ness is turned inward and centered in the upper worlds, it has the exclusive awareness that i am nothing (ayn. in this sense, vast face can be thought of as a cosmic mind in which an infinite number of small face waves 8- f e of ideas can arise from and return to nowhere like a dream, and in which all name and form e

can be thought of as a cosmic mind in which an infinite number of small face waves 8- f e of ideas can arise from and return to nowhere like a dream, and in which all name and form emanate, manifest, and dissolve. in the qabalah, the lord hvhy is the immense i-ness that knows itself as pure being in the unmanifest supernal realm, and pervades everything from elohim down to the lowest creature in the lower worlds of manifestation. this supreme, unifying i-ness is worshipped in christianity as christos, in islam as allah, and in the tantras as the divine mother kali. it is worshipped in hinduism as ishvara, in tibetan buddhism as vajradhara or avalokiteshvara, in taoism as the divine mother kwan yin, and in the polynesian kahuna tradition as the goddess pele.9 an individual with this level

understanding of scriptures, the principal intention of the majority of religious jews is to cultivate purity and righteousness for the redemption of their souls and to secure a place in heaven in the company of the righteous. from a qabalistic perspective, this would correspond to ascending the tree via the column of the right way of the angels of elohim) to become like angels and gain access to the lower heavens. while many contemporary religious students of the jewish kabbalah make pretense to mystical aspirations, it has become more of an intellectual exercise than the active pursuit of mystical awakening for most of them. the small minority who do aspire to mystical awakening are an eclectic group. they range from mainstream orthodox jews to the sect of chasidus founded by israel ben

ini, entering the royal road (shushumna, central column of the tree, taking rest at intervals in the secret places (chakras, sefiroth, embraces the supreme spouse (in the ajna chakra, forehead center) and makes the nectar to flow (in the sahasrara chakra, sefirah crown/above. 39 the ascent of the tree of life by the shekhinah is called shabat (tbs, sabbath. the shekhinah is said to be in exile in the lower worlds. on the sabbath, she ascends via the sefiroth 2) 1 6) 5% 1 j #1) 1 5+ 1# 8- f e 35 (spheres) of the central column of the tree of life and unites with her husband lord hvhy in the upper worlds. this is echoed in the song of rabbi yitza aq luria, commonly found in hebrew prayer books: lekah dodee likraht calah penay shabat neqabalah( come my beloved to meet the bride, face of sabba

ly titled torah vayiqra( and he called, torah b midbar( in the wilderness, and torah doverim( words. most religious jews regard the present version of the written hebrew torah to be a faithful copy of an original penned by master mosheh. they therefore regard every one of the 304,805 letters and their crownlets, and every word in the order that it appears in the scrolls to be the manifestation in the lower worlds of the unmanifest supernal torah (torah qadmah).1 by contrast, few biblical scholars and specialists in ancient languages share this assessment. in their view, linguistic analyses and other factors support the argument that the version that we have is a patchwork quilt containing words and phrases from a variety of languages from different periods, with threads dating back into de

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

into itself the word. and the nous-god, existing as life and light, brought forth a second nows-demiurge, who being the god of fire and breath, fashioned the governors, seven in number, who envelop with their circles the sensible world" the word united itself with the nows-demiurge, being of the same substance, and the nous- demiurge conjointly with the word moves the seven governors on which all the lower elemental world depends. after the nous-demiurge-word of fire and breath had fashioned the seven governors and set them in motion, there comes in trismegistus' account the creation of man, which is the direct action of the nous-father "now the nous, father of all beings, being life and light, brought forth a man similar to himself, whom he loved as his own child. for the man was beautifu

g the newly created seven governors (the planets) on whom all things depend, wishes to create, to make something like that. nor is this treated as a sin of disobedience.1 he is allowed into the society of the seven governors who love him and impart to him their powers. this egyptian adam is more than human; he is divine and belongs to the race of the star demons, the divinely created governors of the lower world. he is even stated to be "brother" to the creative word- demiurge son of god, the "second god" who moves the stars. it is true that he falls, but this fall is in itself an act of his power. he can lean down through the armature of the spheres, tear open 1 festugiere thinks that though man's desire to create was not a fault, since permission to do so was given to him by the father

these seminal reasons in the soul there correspond the species in matter, or in the body of the world, which correspond to the reasons or depend on them, or are formed by them. if these material forms degenerate they can be reformed in the "middle place, presumably by manipulating the next highest forms on which they depend. there are congruities between the "reasons" in the soul of the world and the lower forms, which zoroaster called divine links and synesius, magic spells. these links depend not so much on stars and demons as on the soul of the world, which is everywhere present. wherefore the "more ancient platonists" formed images in the heavens, images of the forty-eight constellations, twelve in the zodiac, and thirty-six outside it, images also of the thirty-six "faces" of the zodi

agus the third book of the heptaplus' where he refers mysteriously to some perhaps deeper connection between the teachings of dionysius and those of the "ancient hebrews, pico means to suggest a comparison of the dionysian hierarchies with the sephiroth. in the sephiroth also, there is a certain gradation, the highest of them being concerned with pure contemplation of unutterable mysteries whilst the lower ones seem to have more connection with the affairs of men. there is a circular movement in the sephiroth (which pico shows that he has understood in cabalist conclusion 66) by which the first can connect with the last; such a movement is also understood within the apparently byzantine fixity of the angelic hierarchies, since these in their sum represent the trinity. pico nowhere, so far

he one above it, so that the virtue of the creator descends through the angels in the intellectual world, to the stars in the celestial world, and thence to the elements and to all things composed of them in the elemental world, animals, plants, metals, stones, and so on. magicians think that we can make the same progress upwards, and draw the virtues of the upper world down to us by manipulating the lower ones. they try to discover the virtues of the elemental world by medicine and natural philosophy; the virtues of the celestial world by astrology and mathematics; and in regard to the intellectual world, they study the holy ceremonies of religions. agrippa's work is divided into three books; the first book is about natural magic, or magic in the elemental world; the second is about celes

FRATER ELIJAH ANGELS OF CHAOS

absorb it into his mass. doing so traps the light in a cage of iron. consumption on it s death follows, where the quaklephant can gibber of it s bounty. this victory is neither real, nor false, for the quaklephant is of us as well. it s inner light is established as the inverse light of the crossover. it is quite insane, as a matter of fact, it is completely beyond any concept of sanity, even of the lower quliphoth. when encountering this gibbering soup, silence of both mind and thought is your weapon. the word of our silence sends the quaklephant scattered. you are reminded again that our addiction is mind. nothing is true; everything is permitted. appendix vii god-forms black magick is more like a 7, than 11- the voices (h-hebrew (e-english qblh (se- standard english) babalon- goddess o

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

isdom will guide him toward the desired goal. the method as outlined by the ancient alchemists we shall discuss when we have summed up in a few words the points made. these must be firmly fixed in mind to appreciate the full value of what follows. the creative force used by god to bring a solar system into manifestation, and the force used by the divine hierarchies to form the physical vehicle of the lower kingdoms over which they rule as group spirits, expresses itself in a dual manner as will and imagination, and is the same as the united creative force of the male and the female which results in the creation of a human body. at one time man was bi-sexual, male-female, and therefore each was able to propagate his species without assistance from anyone else. but one-half of the creative f

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

t life until it shall be able to respond and begin to send currents outwards from itself) these radiant lines of force emanating invisibly to the physical sight from our dense bodies are our aura, as already stated, and while the color of each individual's aura differs from that of all other individuals there is nevertheless a basic or ground color showing its status in the scale of evolution. in the lower races this ground color is a dull red like the color of a slow burning fire, indicating their passionate, emotional nature. when we examine people upon a somewhat higher rung of the ladder of evolution, the basic color or vibration radiated by them is seen to be of an orange hue, the yellow of intellect mixed with the red of passion. by the spiritual alchemy unconsciously performed by th

FREEMASONS SATANISM AND SYMBOLISM

satan just as typical occultists believe and teach! secondly, doc marquis provides the esoteric, occultic, explanation. pike is also saying in this sentence that, in the previous 18 degrees, masons believed that god was the light-bearer, but now, in this 19th degree, pike is giving them new revelation. this insight completely squares with stated masonic policy of deliberately misleading masons in the lower degrees until they were really ready for the "truth" this is the truth- masonry worships lucifer. pike's typical satanic phrase- out where everyone can see concrete evidence is then given by pike of freemason's worship of satan/lucifer on the very front of the cover of morals and dogma. pike writes a latin phrase just below the round seal of "god" this is a phrase proven to be satanic. a

ir symbols. if you will remember, carl claudy was quoted on a previous page, he says that masonry has layers upon layers of meanings for the very same symbol, and you have to just keep digging until you get them all. sexual connotations have been assigned to many of the symbols that are most commonly used in the fraternity, and for which other, meanings [completely non-sexual] have been taught to the lower level mason. sexual connotations to masonic symbols sex in the "g" the letter "g" is displayed quite often in masonic symbols. the initiate is told that this letter stands for "god" and for "geometry" which the supreme architect of the universe used to design the universe. however, arthur waite, occultist and 33rd degree mason quotes eliphas levi who is also a 33rd degree, tells us that

FULLER J F C SECRET WISDOM OF THE QABALAH

principle and the yolk the esoteric, what then is the white? the white is the food of the second, the accumulated wisdom of the world centring round the mystery of growth, which each single individual must absorb before he can break the shell. the transmutation of the white, by the yolk, into the fledgling is the secret of secrets of the entire qabalistic philosophy. gknow that all the upper and the lower worlds are comprised in the image of god h, we read in the zohar.13 here we have (1) a unity- the image of god (2) a duality- the upper and lower worlds (3) a trinity- the upper and lower worlds and the image of god; and (4) a quadruplicity- the knower, the upper world, the lower world, and the image of god. yet this quadruplicity is in itself a duality- the knower and the image of god;

the white of the egg- have to be dissolved by transmutation into spiritual energy. spiritual deliverance, or attainment, is consequently an act of creation. finally we come to this conclusion: it is not god, or the universe, which is the supreme mystery, but man, man himself, the link between god and the universe. the zohar says: as soon as man appeared, all was achieved, both in the upper and in the lower worlds. for all is contained in man. he combines within himself all the forms.23 again the zohar says the essence of the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immaterial, even as man is composed of body and soul. man is the synthesis of all the holy names. in man are enclosed all the worlds, both the upper and the lower. man include

steries, even those that existed before the creation of the world. since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of the human form. but we must distinguish between the upper man and the lower man, since one cannot exist without the other. on the form of man depends the perfection of faith. that which we call heavenly man, or the first divine manifestation, is the absolute form of all that is, the source of all forms and ideas: supreme thought. man is the central point around which all creation revolves. he is the noblest figure of all those that are harnessed to the chariot o

t the opposite of good, but the negative side of a positive-negative existence called life. when the positive equals, or balances, the negative, the result is equilibrium. perfect equilibrium is zero, that is no-thing- bliss. equilibrium equilibrium is the fundamental law, or mystery, of the qabalah; in fact the bulk of the qabalistic doctrines are but a commentary upon it. there is the upper and the lower, the real and the apparent, the invisible and the visible. in the zohar we read: all that which is found [or exists] upon the earth has its spiritual counterpart also to be found on high, and there does not exist the smallest thing in the world which is not itself attached to something on high, and is not secret wisdom of the qabalah page 16 found in dependence upon it. when the inferior

that which is set over it in the superior world is equally [influenced, all are perfectly united together. 26 again and again is this idea repeated in different words, and from it is derived the talmudic maxim, gif thou wilt know the invisible, have an open eye for the visible h, which means that this world is the true bible which can lead us back to god or reality; gfor all which is contained in the lower world is also found in the upper [in prototype. the lower and upper reciprocally act upon each other. h 27 or as is written in the sepher shephathal: all that which is on the earth is also found above [in perfect prototype, and there is not anything so insignificant in the world that does not depend upon another above: in such a manner, that if the lower moves itself the higher correspon

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

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

f a deity in which the male principle was pre-eminent had not become universal, still the facts seem to indicate that the doctrine of male superiority which for ages had been steadily advancing had at length gained the ascendancy over the older religion. the new faith and worship had corrupted the old, and through the conditions which had been imposed upon women, and the consequent stimulation of the lower nature in man, even the adherents of the older faith were losing sight of those higher principles which in preceding ages they had adored as god. we have seen that in every country upon the earth there is a tradition recounting the ravages of a flood. whether or not this legend is to be traced to an actual calamity by which a large portion of asia was inundated, is not for a certainty kn

d the creative agency and peculiar qualities of the female, or of the dual deity which was worshipped as female. although the grosser elements in human nature were rapidly assuming a more intensely aggressive attitude, and although the higher principles involved in an earlier religion were in a measure forgotten, it is evident that at this time humanity had not become wholly sensualized, and that the lower propensities and appetites had not assumed dominion over the reasoning faculties. the great mother cybele, who is represented by the sphinx, had doubtless been adored as a pure abstraction, her worship being that of the universal female principle in nature. she is pictured as the "eldest daughter of the mythologies" and as "the great first cause" she represented the past and the future

he consequent exaltation of one of the factors in the creative processes, is to be traced the beginning of our present false, unnatural, and unphilosophical masculine system of religion--a system under which a father appears as the sole parent of the universe. the fact is tolerably well understood that mysticism and the accumulation of superstitious ideas are the result of the over-stimulation of the lower animal instincts. when the agencies which had hitherto held the lower nature in check became inoperative--when man began to regard himself as a creator and therefore as the superior of woman--he had reached a point at which he was largely controlled by supernatural or mystical influences. the fact is observed that in course of time the governmental powers are no longer in the hands of th

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

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

seofjames elliott&co.,butat leastonemajor debt 'was avoided.whenhe reprintedtheshiningpyramidin 1925, machen told an entertaining story aboutthefailureofthe publishing house:there was,ibelieve, some difficulty in paying the rent due for the premises which they occupied.itwas necessary to ask for a trifle of indulgence in this matter, and the firm wroteto this effect to their landlords,whooccupied the lower part of the building.nowat this point two odd circumstances met together. the landlords were, in fact, an evangelical society of the strictest protestant principles.thatwas one circumstance.theother was this: the firm wrote their letter begging for a slight delay on'unknownworld' letter paper, which displayed the magazine cover in miniature: a pentacle of light, a strong spirit proceedin

ging, as regards men, the admission of masons rather than non-masons to theouterand inner gradesofthe order. we believealso that the extension ofourknowledge and the communicationwithathirdordermust be sought in those fraternities which some of usknow.and others believe to existbehindmasonry. we affirm that the earliest status of theorderwas mystical and that the trend of theorderpractice towards the lower occultism rosewiththe rise and grewwiththegrowthof the ascendencyofa single chief.attentionwas originally paid to the mystic way, more especiallywhenthe studies were chiefly directed by s. a. we desire to give prominence to thismethodof progress.178180 a. e.waite-magicianofmanyparts_ 13.thev.h.sororvigilateis hereby appointed keeperofthe archives of the independent and rectifiedorderwith

of return otherwise than by the mode of symbolism;butthis way is sacramental and thosewhocan receive into their hearts the life and grace of the symbolism may attainbothknowledge and experience thereby and therein.4.the symbolism of the fellowshipimplies a doctrine and practiceof mysticalreligion, understood in its universal sense.5.it has a message to thosewhoare prepared in christendom, though the lower grades of the fellowship arenotexplicitly christian grades. 6.thetradition and symbolism of the fellowship are a derivation from the secret doctrine of israel,knownas kabalah and embodied in thesepherha zohar.7.themode of interpretation in respect of kabalistic tradition is a christian mode.8.it is to be understood that the fellowship is similar to other instituted mysteriesworkingunder

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ng within itself the highest lifeofits members now and in past times, to weaken its degrees is to loosen the structure, to dislimn, to disembody, to dematerialize an actual being; and to sever the link between one degree and another, above all between the degrees that- are in the heart, in thetiphereth,in the 5= 6, is to cut this being in two, and to confine the magical lifeofitsvisible adepti to the lower substances of this being.todo this last thingisto create an evil symbol, to make the most evilofall symbols, to awake the energy of an evil sorcery. on the other hand, to create within this order, within this actual being formal 'groups, centresofastral activity, which are not the degrees of this order, the organs of this being, is to create centres oflife, which are centresofdeath, to t

notrequire much intellectual power. aleister crowley was disappointed when he received his first knowledge lecture:'andnow i was entrusted with someofthese devastating though priceless secrets.theyconsisted of thehebrewalphabet, the names of the planets with their attribution to the daysofthe week, and the ten sephirothofthe cabbala. i had known it all for months; and, obviously, any schoolboy in the lower fourth could memorize the whole lecture in twenty-fourhours."therewas,ofcourse, more to it than that.thehebrew60thegoldendawn.kabbalah was seen in the. golden dawn not so much as it originally was, a mystical interpretation of the books of the pentateuch, but as a receptacle of occult wisdom containing a. complete interpretationofthe seen and unseen universes. during his advancement from

quired to be 're-edited in strict accordance with the cipher manuscripts. all this was difficult enough for both felkin or brodie- innes to accept,butworse still was the insistence on throwing out magic lock, stock and barrel. paragraph10of the manifesto was anathe255 rna to the magical adepts 'we affirm that the earliest statusofthe order was mystical and that the trendoftheorderpractice towards the lower occultism rose with the rise and grew with the70thegoldendawngrowthofthe ascendancy of a single chief. attention. was originally paid to the mystic way, more especially when the studies were chiefly directed by s.a. we desire to give prominence to this methodofprogress' despite this, brodie-innes corresponded with waite on the questionofa possible concordat between the two parties,butirr

vocacy the study of occultism has been popularized.thefirst order is a group of four grades to each of which in succession neophytes are admissable. when duly approved of by the greatly honoured chiefs, after showing themselves posses255 sed of sufficient aptitude and knowledge. beyond them above are three grades of adepts forming the second order; these have the power of initiating students into the lower grades and of issuing warrants for temples such as that of isis urania. but highest of all in this most ancient scheme are the great rulers of the whole system, who severally sustain and govern the thirdappendixb101order, which includes three magic tides of honour and suprema255 cy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane, an

unto the corres255 ponding part of the sphere of sensation; and thence, by drawing a basis of action from the refined astral light of the sphere of sensation of the nephesh (the soul as vital essence, the thought-ray is sent like anarrowfrom abowrightthroughthe circumference of the sphere of sensation, direct unto the place desired. arrived here a sphere of astral light is formed by the agency of the lower will illuminated by the higher will, and acting through the spiritual consciousness by reflection along the thought-ray; and this sphere of astral light is partly drawn from the nephesh and partly from the surrounding atmosphere. this sphere being formed, asimulacrumof the person of the skryer isrefleaedinto it along the thought-ray, and the united consciousness is then projected therein

GILBERT THE MAGICAL MASON

gdine tablet, and this hermetic dogma is absolute truth. man has a material form. man has an astral form around which the matter has collected. both are ever changing, both are progressing. behind and above these, man exists as the dweller in these garbs, the higher spiritual ego, itself again triune.thehigh magic of the true rosicrucian is the knowledge of how to perceive by the mental powers of the lower man, the reflections of spiritual man radiated. down for his guidance and instruction. these rays can only be perceived by concentration, will, and effort by purity of mind and purity of body.thehigher aspirations can attain to the spiritual essence and can receive wisdom as the glimpses of intuition. the spirit above isonewith the universal spirit, which is omniscient.itis only the veil

not daunted by the difficulties and the dangers of occult study- toil onwards to the pinnacles of wisdom- and taught by the elders of the order, who are always more ready to teach than you to learn, and armed by an active courage and an indomitable will, go on and prosper, for thereisa summun bonum- a quintessence74themagical masonof wisdom, and universal benevolence, and of mighty power, besides the lower- and yet high aspiration of the attainmentofperfecthappiness[an address to members of the isis-urania temple of the golden dawn in the outer. preserved among the papers of the revd. w. a. ayton.]8.chess shatranjiandchaturangabyn[on] o[mnis] m[oriar]thepresent european game of chess has been gradually developed from the more primitive form in which it reached western civilisation.itcame t

he wholetensephiroth to be immanent.byaseries of six lines we group them into seven planes referable to the worldsofthe sevenplanetarypowers, thus connecting the kabalah with astrology. to each sephira are alloted a special titleofthedeity,an especial archangel,andan army of angels; connecting the kabalah with talismanic magic. to show the close connection between the old kabalistic theology, and the lower alchemy, each sephira becomes the allegoric emblemofoneofthe metals: and there is a special rabbinic volume namedascametzarephentirely concerned with alchemy; its name in english meaning is 'cleansing fires'.thesetensephiroth are thought of as being connected together by paths, or waysofwisdom, twenty-two in number, shownthuson the diagram; they are numbered by means of the letters of th

y the kabbalists to microprosopus, the vau of the hebrew alphabet, and of the tetragrammaton, the six middle sephiroth, especially the median 6th, the tiphereth, or beauty of the deity.thepentalpha, or emblem of health, the pythagorean emblem, is the five-pointed masonic star, five is the hebrew he, a female potency according to the kabbalah, and may be either the superior he, the mother idea, or the lower he, the bride of god, the church, the kingdom, these two together constitute the elohim, a feminine plural noun, constantly used as a title for creative power in the narrative of genesis in chapter one, and up to the end of verse four of chapter two, where the jehovist narrative commences.itis a curious coincidence that the acacia referring to the burial ofh.a.,and which the fellow craft

nd five; every hebrew word is also a number, and the reverse. these seven persons, again, are typical of the seven most learned rabbis who held the assembly named in the zohar, idra suta, in which the essenceof deity is discussed as a holy mystery.thestill more holy assembly of rabbis, the idra rabba included three more, these formed the keepers of the veils of the original r.a. chapter, for whom the lower offices oftreas, i.g, and sentinel are now substituted; some very learned patron of the order caused this change to be made, fearing that it might be a blasphemy to represent these three highest powers in a lodge which might become too ordinary a business. they were types of the first sephirotic triad. freemasons little know how close they have been to the personation of the most exalted

GILBERT THE SORCERER AND HIS APPRENTICE

en very remarkable or convincing. the one instance, however, is curious enough to be worth recording, especially as i was trying at the time to make a fake-photograph of a ghostly monk. there appeared on the plate a shadowy impress of a gigantic human torso, very dim and hard to trace, but when examined it was perfectly anatomically correct in every muscle. it was like a white cloud, the head and the lower limbs going off in mist. now this could not, so far as i am aware, have been in the thought or imagination of either myself or of the friend who assisted me and acted the part of the fake-monk, nor have i been able to fwd any history or legend of the place that could in any way have accounted for it. this could not in any sense be called a spirit-photograph, and neither i nor my friend

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

al purpose of all creation. is the inbreathing the reunionofeverything now separate with me one eternal unity; therefore translatingthatinto the microcosm,theunionofthe material, carnal, and earthly man with the higher selforhigher triad. now what keeps them apart?itis kama rupa,the barofself. when that is removed the self is cast out. then the material in man is the emblem of matter, viz, water, the lower triangle. hydrogen, or the root of hydrogen, may be the final primordial element, the half hydrogenofwhich i spoke before,butthis drawn up into, intertwining. with, and interlacing with, the higher triad.andthat is the [mal atonement, or at -one-ment, the reunion of the materialwiththesupernal, of the humanwiththe divine, the perfected atonement, whea spiritandmatter" nolongerseparate, s

ign was the altar ara (fig. 11, sometimes called the altar of abel, which, with the decanal signs, clearly shows the mystery of the atonement, rising above the law of karma.thesign of libra, or the balance of the table of osiris, indicates the weighing of the actsofthedead, and the future state as the certain result thereof, a conception natural and obvious to a people whose ideas were bounded by the lower principles, and who had not learnt the possibility of rising above these principles and beyond the law of karma.thesubstitution of libra for ara marks a distinct stage in the progress of religious history; many others are marked in the zodiac, and will appear as we proceed.thesymbol of libra is simply ara cut off at the top (fig 12. to see one instance of how these symbols are written on

o have eyes to see. this idea is further illustrated in the figure of an ordinary cube called by aristotle the most perfect of figures, and universally taken as the symbol of man. its six sides, unfolded,178thesorcerer and his apprenticeform the cross, with which we commenced; and the cross arm removed consists of. three squares, symbolic of the upper triad; the uprightoffour squares, symbolic of the lower quaternary.[paper read on 11 december 1891. reprinted fromtransactionsof thescottishlodge of thetheosophicalsociety,vol. 1,partii,(1891),pp.25-8.1fig. 1 fig.3fig. 5 fig. 2fig,4fig.6179fig.12fig.lq. fig.14fig.11fig. 7 fig.13fig. 9fig.isfig.lq20.theesoteric teachingontheoriginandsignificance ofthezodiacat most we can expect to makebuta small beginning upon this, because the teachings of th

GNOSTIC HANDBOOK

traditional cosmology is plato. while before him both pythagoras and socrates are of great significance, it was plato who outlined the major characteristic of the great chain of being- ideals. for plato an ideal was more than just a notion or idea, ideals existed eternally in the world of ideals (similar to the gnostic pleroma) and had eternal, abstract qualities. it is from this world of ideals the lower worlds emanate, resulting in the physical world. platonism, neo platonism and gnosticism argue between themselves in regards to the nature of matter. while all posit a demiurge which created the material dimensions, the nature of this being (from demonic to malefic, bungling to a demi-god) depends on the school and sect. plutarch (45-125ad, for example, posited a negative world soul (dem

hich is taken by the gods when they join council meetings of the council of the gods at the well of urd, it is guarded by heimdall. the above worlds (including asgard) are considered facets of the other world (3rd c, while the underworld (5th c) includes those below. svartalfheim is the realm of the dark elves which exist in the subterranean world under midgard, they are also known as dwarves. in the lower realms of the underworld lies hel, the realm of the dead. the worlds are traditionally listed as the gap plus nine worlds, these correlated well with the model we will discuss in the next chapter. where there is a triplicity above (void, fire and ice) and seven worlds below. each of these models offers us a glimpse of traditional cosmology in action, concepts such as the axis mundi, sacr

th the divine and showed little interest in the historical jesus, whom it has always been impossible to know in a concrete sense or even accurately in a historical sense. jesus christ, sun of god. david fideler, quest books. 1993. the state of christhood is a state to which all of us must aim, it is the state by which we return to the pleroma. the logos and sophia are energy fields emanating into the lower worlds and if permitted will transform us into immortal beings. this teaching is the solar tradition and is central to our understanding of the gnosis. the gnostic handbook page 29 that which is not divine will sophia the logos awakened by the mind of god (logos) purified by the wisdom of god (sophia) empowered by divine will the christ-state the gnostic handbook page 30 what is sophia?

find pasture. john 10:9 the sun can be also however harsh, it dries out the land and kills the livestock as well as bringing out the change of tides and the flourishing of life. this reminds us that creation and destruction are the normal cycles of the universe and we must grow through them not being too attached to the material experience. since the triune principles do not directly manifest in the lower worlds the solar sphere becomes the intermediary, the manifestation and the gateway. in some sense this is where the legend of the incarnation or avatar originated. the belief that god came into the lower worlds is an adaptation or analogy to the process whereby the pleroma manifests via the solar sphere into the lower planes. for the gnostic, jesus, for example, was michael, a created b

t is simply best to say that as the emanations proceeded from the higher principles through the seven spirits (see below, myriad forms of life are created. in our gnostic tradition these are generally categorized as the seven spirits or logoii (sometimes also known as aeons, the immortals or masters who work within each plane or ray and spirits. these spirits are of many forms, from the higher to the lower. there are many, many ways of categorizing them from the kabbalistic to the medieval, from neo platonic hierarchies to those of christian angelology. while we are offering one model it is up to the individual student to explore and expand their understanding through considering the many descriptions of these forms. the gnostic handbook page 36 the seven spirits according to the gnostic t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ature of the cosmic battle- the dualism which is at the centre of modern life, they cannot hope to offer real initiation or real spiritual transformation. it is not enough to have the right techniques or the latest rituals or tools, unless you know why they work and what they need to be used for. without insight, ritualism is of little or no value. for until we know how to go beyond the things of the lower world there can be no real wisdom or development. even if we become masters of matter, unless we have the power to escape its grip, death still arrives inevitably to the master or student. the form we have used in outlining the gnosis is to offer the original mystery teachings coupled with research and validation from modern sources. we believe that it is of great value to see the way in

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

come to mind: fig 4 1. source of energy 2. the matrix. 3. the resulting spectrum gnostic theurgy page 24 1. the quantity and/or quality of the light source. 2. the quality of the matrix. on a simple level, these straight-forward answers are pregnant with truth. as we shall show later if you vary the quality or quantity of the energy, the spectrum itself suffers. accordingly, since we know that in the lower worlds the spiritual light we receive is actually a mixture of positive and negative forces, then we can understand how our experience of reality is influenced and conditioned through the energy we receive. if we go further and contemplate how the brain/mind complex is programmed with painful memories and neuroses, we can appreciate how energy distributed from the spiritual worlds can be

level that the seven rays regulate the cycles of creation. the divine plane and the plane of the virgins spirits are equivalent to the world of atziluth in the kabbalistic fourfold structure. the plane of divine spirit this plane is also known as the spiritual plane. it is the plane of archetypal forms, and is the location from which energies from the upper planes are condensed and radiated into the lower. this is the plane on which the immortals exist. this is the goal for those on the terrestrial path. the plane of the life spirit this plane is also known as the intuitional plane. it is the dimension where the forces and archetypes take creative solidity and manifest. on a human level, it is the dimension of high level intuition and cosmic awareness. the plane of the divine spirit and t

lood of energy takes the form of reason and thought, the ground plane are formulated and laid. gnostic theurgy page 29 the desire plane the desire plane is also known as the emotional or astral plane. in some traditions it is also seen as the reflective sphere or astral light. the division between the thought and desire plane is not as clear as it seems and intermingling occurs between them both, the lower reaches of both planes are nearly totally dialectally controlled. the planes of thought and desire are equivalent to the kabbalistic world of yetzirah. the physical plane is the kabbalistic world of assiah, the fallen world of matter. now i realise these descriptions are far from satisfactory, however it is very difficult to define alternate realities without reference to other subjects

GOETIA LUCIFERIAN

areas of perception according to the individuals associations of inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that which fell from heaven. this is the gnosis of the celestial sabbat knowledge gained from the spirits of the air. the luciferian spirits (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be able to in an astral sense shape shift into either an illuminated or shadowed aspect of being, as is the reflection of the being. simplicity in ceremonial magick and sorcery is significant to achieve a strong point of gnosis, or magical thought. the operator who is intent on summoning a spirit of the goetia will be foc

GOLDEN DAWN RITUALS B

m n- passive spirit pentagram l -passive spirit pentagram this ritual requires that the adept be fully competent with the l.b.r.p. before advancing on with the s.b.r.p./s.i.r.p. remember that the points of the pentagram represent the five magical elements, beginning with at the apex, and moving clockwise within the pentagram symbol to n, o, l, and then m. in the l.b.r.p, the pentagrams begin from the lower left point, moving toward the apex. this is the banishing earth pentagram. to perform the l.i.r.p, the pentagram is drawn in the reverse, beginning from the top apex and moving toward the lower left. this is known as the invoking pentagram of l. here, then, is a simple concept that the energy of an element may be invoked or banished using the same line, putting into consideration the sta

GOLDEN DAWN RITUALS D

rial 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 or natural and spiritual forces of m and o. the lower and outer eight 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 mus

GOLDEN DAWN RITUALS E

ed together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows their different operations within each element. the upper arm is allotted to the element of m, the lowest arm to l, the right arm to n, and the left arm to o. you will observe that

GOLDEN DAWN RITUALS J

r "eternal" light- the light of purity and unity. hmkj: only through wisdom can we prove ourselves a devoted servant to our sacred order and fraternity. hnyb: through deep understanding of the inner mysteries, we become aware of our need to maintain a strict veil between the "truly initiated" and those beginning the path. dsj: here we see the importance of becoming the benevolent king to those in the lower grades, while at the same time, maintaining the hierarchy of our order in that mercy will abound and not lead to strife and schism as in the past. hrwbg: let the adept be strict and stern in protecting his personal magical secrecy and the secrecy of our knowledge. even if portions are printed in books, there is no excuse for a loose tongue. it does not benefit oneself or humankind to thr

GOLDEN DAWN RITUALS K

"mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" 7 second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, of what shape was the vault? third adept "it is that of an equilateral heptagon, or figure of seven sides" chief adept "mighty adeptus major, unto what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven in the height above, seven in the depth below" chief adept "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of caverns, the mystic mountain of abi-agnus" chief adept "mighty adeptus major, what is this mystic mountain of abi-agnus" second adept "it

associate adeptus minor, what is the emblem which we bear in our left hands" third adept "it is a form of the rose and cross, the ancient crux ansata or egyptian symbol of life" chief adept "mighty adeptus major, what is its meaning" second adept "it represents the force of the ten sephiroth in nature, divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tav cross, the lower four, answering to the four elements" 8 chief adept "associate adeptus minor, what is the emblem which i bear upon my breast" third adept "the complete symbol of the rose and cross" chief adept "mighty adeptus major, what is its meaning" second 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, an

GOLDEN DAWN RITUALS SADD

low of the bull kerub. oip will be symbolical of the roar of the lion kerub. the adept will soon realize that there are numerous methods of working with the pyramids. thou will surely discover that each pyramid is an entire world. this thou mayest discover through scrying in the spirit vision. thou mayest regard the upper triangle (no. 2) as representing a force acting downwards. on the contrary, the lower triangle (no. 4) is a force striving upwards. the left and right hand triangles are moving toward the center, while the center square will be the common force. spirit is strong in any position d is strongest acting upwards a is strongest moving downwards c is strongest moving from right to left. b is strongest moving from left to right. thou canst apply thy reason unto the elucidation or

GOLDEN DAWN RITUALS T

nfound her understanding with ors bagle moooah ol cordziz. darkness. for why? it repenteth me that i have made man. l capimao ixomaxip od cacocasb gosaa baglen one while let her be known, and another while a stranger. because pii tianta a babalond, od faorgt teloc vo-vim. she is the bed of an harlot, and the dwelling place of him that is fallen. madriiax torzu! oadriax orocha 0 ye heavens, arise! the lower heavens beneath you, aboapri! tabaori priaz ar tabas adrpan cors ta let them serve you! govern those that govern. cast down such as dobix iolcam priazi ar coazior od quasb qting. fall. bring forth with those that increase, and destroy the rotten. ripir paaoxt sa la cor vml od prdzar cacrg no place let it remain in one number. add and diminish until aoiveae cormpt. 25 the stars be numbere

GOLDEN DAWN RITUALS T3

nfound her understanding with ors bagle moooah ol cordziz. darkness. for why? it repenteth me that i have made man. l capimao ixomaxip od cacocasb gosaa baglen one while let her be known, and another while a stranger. because pii tianta a babalond, od faorgt teloc vo-vim. she is the bed of an harlot, and the dwelling place of him that is fallen. madriiax torzu! oadriax orocha 0 ye heavens, arise! the lower heavens beneath you, aboapri! tabaori priaz ar tabas adrpan cors ta let them serve you! govern those that govern. cast down such as dobix iolcam priazi ar coazior od quasb qting. fall. bring forth with those that increase, and destroy the rotten. ripir paaoxt sa la cor vml od prdzar cacrg no place let it remain in one number. add and diminish until aoiveae cormpt. the stars be numbered

GOLDEN DAWN RITUALS U1

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

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

t in firmness and balance; they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmations of the pillars of the sephiroth, as answering to the passive, 5 the arms more answering to the pillars which are active. they are the columns of the human temple. from dwsy are formed the generative and execretory organs, and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand, the simulacrum of the vital forces in trapt. it is the special seat of the automatic consciousness. that is, not the will, but the simulacrum of the will in trapt. dwsy is the lowest of the sephiroth of the ruach, and representeth "fundamental action" it, therefore, go

these latter represent here the sonofirerous sense. the right and left eye, the luminous sense, as the sun and the moon are the illuminaries of the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body are under f and c. the mouth is under b, the messenger and the speaker. the spiritual consciousness is a focus of the action of the neschamah. the lower will power should control the descent of the spiritual consciousness into the ruach, and then into the nephesch, for the consciousness must descend into the nephesch before the image of the sphere of sensation can be perceived. this so because it is only the rays of the ruach permeating the ruach that can take cognizance thereof. this faculty of the spiritual consciousness is the seat of

t proceeding from the radiation of this spiritual consciousness, traversing the ruach as light traverses air, and encountering thereafter the symbols reflecting in the sphere of sensation, or "magical mirror of the universe" these symbols are, by its radiation (i.e. that of thought, reflected again into the spiritual consciousness where they are subjected unto the action of the reasoning mind and the lower will. that is, in the ordinary, natural man, when awake, the thought acteth through the ruach and is subject, when there, to the action of the lower will, and submited to the reasoning power derived as aforesaid from hmkj and hnyb. but in the ordinary man when sleeping and in the mad man, the idiot, and the drunkard, the process is not quite the same. in the sleeping man, the concentrati

GOLDEN DAWN RITUALS U3

y death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 u3 this, then, is the task to be undertaken by the adeptus minor: to expel from the sephiroth of the nephesch the usurpation by the evil sephiroth; to balance the action of the sephiroth of the ruach and those of the nephesch; to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness; to render the king of the body, the lower will, obedient to and anxious to execute the commands of the higher will, that he be neither an usurper of the faculties of the higher, nor a sensual despot- but an initiated ruler, and an anointed king, the viceroy and representative of the high

to render the king of the body, the lower will, obedient to and anxious to execute the commands of the higher will, that he be neither an usurper of the faculties of the higher, nor a sensual despot- but an initiated ruler, and an anointed king, the viceroy and representative of the higher will, because inspired thereby, in his kingdom which is man. then shall it happen that the higher will, i.e, the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall descend into the kether of man, bringing with him the tremendous illumination of his angelic nature. and the man shall become what is said of enoch "and chanokh (enoch) made himself to walk with god and he was not, for god took him (genesis, 5:24" u2 u4

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

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

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

GOLDEN DAWN RITUALS U4

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

GOLDEN DAWN RITUALS U6

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

ncy, either human embodied, or human disembodied, elemental or demonic. the first action of such a force is to flatter the lower will, until he shall have established firmly an entrance into the sphere of sensation, and thus shall cause a strain on the nephesch which shall render the ruach less concentrated. as soon as the ruach is sufficiently dispersed to repair the strain on the physical body, the lower will is weakened, and is soon seized upon and bound by the invader, whence arise the sensations of chill and drowsiness which are the usual forerunners of obsession. now to yield the force necessary to overpower the lower will from any chance of communication with the higher, the obsessing idea proceeds by seizing upon the daath, and this consequently is the great point of attack, especi

and drowsiness which are the usual forerunners of obsession. now to yield the force necessary to overpower the lower will from any chance of communication with the higher, the obsessing idea proceeds by seizing upon the daath, and this consequently is the great point of attack, especially the part in the physical body which is at the back of the head about the junction with the spine. now, unless the lower will shall voluntarily endeavour to restore the connection, it is impossible for the higher will to intervene, seeing that the lower will is king of the physical body. remember that no obsessing force can overpower the lower will, if that shall bravely and in spite of all opposition aspire unto the higher will. trance may arise from the action of obsession, or from the action of the high

ce due to the heavy astral currents of influence within his sphere of sensation. it is critical that the adept maintain connection with the higher will to avoid the confoundment of the yesodic currents leading to obsession. though it is far from complete, i have hearby listed areas of concern to the adeptus: 3 sexual obsession astral obsession obsession with perfection the adept must realize that the lower is only made perfect by the higher. career obsession the adeptus must avoid thinking of himself as his career. this is the habit of the natural man leading to disillusionment when one eventually realizes that a career is something you do, not something you are. knowledge obsession while learning is important, st. francis reminds us that a lowly demon posseses more knowledge than all of h

GOLDEN DAWN RITUALS Z1

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

e forces of light acting through the darkness, under the presidency of the superior officers. the lamen of the kerux is thus explained in the grade of theoricus "the tree of life and the three mother letters are the keys wherewith to unlock the caduceus of hermes. the upper point of the wand rests on rtk and the wings stretch out to hmkj and hnyb, thus, comprehending the three supernal sephiroth. the lower seven are embraced by the serpents whose heads fall on dsj and hrwbg. they are the twin serpents of egypt and the currents of astral light. furthermore, the wings and the top of the wand form the letter c, the symbol of o; the heads and upper halves of the serpents form a, the symbol of m; while their tails enclose m, the symbol of n. the fire of life above, the waters of creation below

th the reflexes from the alchemical principles in that great receptacle of the forces of the tree. in dwsy, it affirms the foundation of a formula and from twklm it is breathed forth or reflected back. this formula the adept can use. standing in his sphere of sensation he can, by his knowledge of the sacred rites, raise himself unto the contemplation of adycy and from there downwards into himself the lower genius as though temporarily to inhabit himself as its temple. 18 another formula of vibration is here hidden. let the adept, standing upright, with his arms stretched out in the form of a calvary cross, vibrate a divine name, bringing with the formulation thereof a deep inspiration into his lungs. let him retain the breath then mentally pronouncing the name in his heart, so as to combin

GOLDEN DAWN RITUALS Z2

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

GOLDEN DAWN RITUALS Z3

ol. however, the actual preparation of the candidate should be performed by the sentinel, the watcher without, to show that this preparation must be accomplished before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually. a triple cord is bound round the body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order a

awn forth from him a semblance of himself to the place vacated by the hegemon between the pillars. here then stands the shadow of the candidate while the scales of the balance oscillate unseen. unseen also and colossal, there is imaged before him tho-oth, as wrffm, in the sign of the enterer of the threshold, ready, according to the decision of the human will, to permit or withhold the descent of the lower genius of the candidate. meanwhile, the great assessors of judgment examine into the truth of the accusations formulated by the evil and averse antithesis. the assessors of judgment come not under the head of invisible stations, but during the obligation and circumambulation of the candidate, until he is brought to the light, they hover immediately about the limits of the temple and thei

ence which answers in secret the thought of the heart. 3. the sign of silence withdraws the force put out by the sign of the enterer. take upon thyself as before taught the colossal form of the god harpocrates. bring the left foot sharply back, both heels together and beat the ground once with the left foot as it is placed beside the right. bring the left hand to the mouth and touch the center of the lower lip with the left forefinger. close the other fingers and thumb, and drop the right hand to the side. imagine that a watery vapor encircles and encloses you. this is the reflux of the current. this sign is also used as a protection against attack. the sign represents a concentration of astral light about the person. having given the sign as above, it is a protection against all attack an

riatic world. the mercury of the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. hyha, implicit and explicit sound. every being pronounces all its existence, the name of the lord of life, by inspiration and expiration. macroprosopus is amya and aba, mother and father. the two nostrils pass up and down the two breaths, as through the two great pillars. these throw all things into vibration; compare the \ylglgh tycar. the piercing of the dragon s coils suggests

ly positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns: amen-ra, by the high feathers, mo-ooth (maut) has the same headdress as horus. she corresponds to \yhla amya. the high hermes-tho-oth has the same headdress as amoun kneph, the sacred spirit. remember that tho-oth, truth, has two aspects- the higher and the lower. the higher is absolute,.and the lower is suitable to human comprehension. to tell the higher form of a truth to one who cannot understand it is to lie to him because, though correctly formulated, it will not be correctly received. 14 the forms of thmaah: there are four forms of spelling for the goddess thma- est whereby she is attributable to the four letters of the name, and therewith

GOLDEN DAWN RITUALS ZAM1

nter of the cross there (you should see the cross with your astral vision. holding the stick out, retrace your circle to the northwest and link to the northwest cross. move now to the northeast cross and complete your circle by returning to the southeast, and the center of the first cross. step 13 retrace the cross, make it as large as your arms will stretch, and make a big circle, vibrating: for the lower half: h w c h y for the upper half: h c w h y step 14 return to the center of the room, and visualize the six crosses (six is the number of tiphareth) in a network of light around you. step 15 stand in your work area facing east with your arms out to your sides, so that your body forms a cross, with your palms facing forward. step 16 say with meaning "i. n. r. i" draw the hebrew letters

GOLDEN DAWN RITUALS ZAM11

consumed by my own inward evil and the forces of darkness that would stand guard against my potential. send forth the strong and mighty one of the sphere of yatbc. o ye \ylara, i invoke thee by the name potent and powerful \yhla hwhy, the divine ruler of your realm. by the name of layqpx, your mighty archangel of hidden light, aid me with your power, in your office to place a veil between me and the lower and outer worlds, leaving me beyond the touch and reach of the qlippoth and their unholy poison. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber and in my sphere of sensation, i may not be influenced by anything that does not come from on high, and that i see not from the unholy lands, but only from the light of the supern

GOLDEN DAWN RITUALS ZAM13

e immortal cross of light" chief adept "mighty adeptus exemptus, what was the vault called by our more ancient fraters and sorors" second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, in what shape was the vault" third adept "a heptagon of seven sides" chief adept "mighty adeptus exemptus, to what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation. seven in the height above, seven in the depth below" chief adept "mighty adeptus exemptus what is the meaning of this title 'abi- agnus" third adept "it is abi-agnus, lamb of the father. it is by metathesis, abigenos, born of the father. bia-genos, strength of our race, and the four words make the sentence "mountain of the

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

GOLDEN DAWN RITUALS ZAM20

f the eternal crown. that i may behold only the holy vision that descends from that divine brilliance, the scintillation and coruscation of the divine glory. that divine brilliance, that light which lighteth the universe, that light which surpasseth the glory of the sun, beside which the light of mortals is but darkness, that in the closing of my physical senses to the vibrations of the outer and the lower, i may learn to awaken those spiritual faculties by which i may attain at length to perfect union with the divine and unalterable being" step 14 consider the divine ideal, circulate the divine white brillance through and around the body keeping the rtk sphere glowing above your head, and say slowly "from thine hands, o lord, cometh all good. from thine hands flow down all grace and bless

GOLDEN DAWN RITUALS ZAM24

y the power in me vested, i proclaim him the revealer of mysteries among you for the ensuing six months, being part of that temporal period through which we are conducted into light. very honored frater, in the presence of the children of your temple, i call upon you to make a confession" hierophant (rising "fraters et sorors of the temple of isis mighty mother, seeing that the whole intention of the lower mysteries, or of external initiation, is by the intervention of the symbol, ceremonial, and sacrament, so to lead the soul, that it may be withdrawn from the attraction of matter and delivered from the absorption therein, whereby it walks in somnambulism, knowing not whence it cometh nor whither it goeth; and seeing also, that thus withdrawn, the soul by true direction must be brought to

GOLDEN DAWN RITUALS ZAM5

d 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 vibrate la and the angelic names layrbg and dhylf. continue to vibrate until you feel the lower portion of your body emersed in the power of. recite the following prayer of the undines "holy art thou, lord of the mighty waters, wherein thy spirit moved in 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, thr

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

here, a real condor this time, haughty as a fallen angel riding a thermal back to heaven. my pilot gasps and tries to follow him. for a moment i catch a glimpse of a bright, dispassionate eye that seems to weigh us up and find us wanting. then, like a vision from some ancient myth, the creature banks and glides contemptuously backwards into the sun leaving our single-engined cessna floundering in the lower air. below us now there s a pair of parallel lines almost two miles long, arrow straight all the way to vanishing point. and there, off to the right, a series of abstract shapes on a scale so vast and yet so precisely executed that it seems inconceivable they could have been the work of men. the people around here say that they were not the work of men, but of demigods, the viracochas,1

story of peru. citadel of viracocha a few days after leaving nazca, santha and i arrived in cuzco and made our way to the site of the coricancha, the great temple dedicated to viracocha in the pre-colombian era. the coricancha was of course long gone. or, to be more exact, it was not so much gone as buried beneath layers of later architecture. the spanish had kept its superb inca foundations, and the lower parts of its fabulously strong walls, and had erected their own grandiose colonial cathedral on top. walking towards the front entrance of this cathedral, i remembered that the inca temple that had once stood here had been covered with more than 700 sheets of pure gold (each weighing around two kilograms) and that its spacious courtyard had been planted with fields of replica corn also f

associated with a terrible deluge which had overwhelmed the earth and destroyed the greater part of humanity. graham hancock fingerprints of the gods 60 chapter 7 were there giants then? just after six in the morning the little train jerked into motion and began its slow climb up the steep sides of the valley of cuzco. the narrowgauge tracks were laid out in a series of z shapes. we chugged along the lower horizontal of the first z, then shunted and went backwards up the oblique, shunted again and went forward along the upper horizontal and so on, with numerous stops and starts, following a route that eventually took us high above the ancient city. the inca walls and colonial palaces, the narrow streets, the cathedral of santo domingo squatting atop the ruins of viracocha s temple, all loo

evidence points to the existence of a luxurious civilization. all this was achieved within a comparatively short period of time, for there appears to be little or no background to these fundamental developments in writing and architecture.9 one explanation could simply be that egypt received its sudden and decisive cultural boost from some other known civilization of the ancient world. sumer, on the lower euphrates in mesopotamia, is the most likely contender. despite many basic differences, a variety of shared building techniques and architectural styles10 does suggest a link between the two regions. but none of these similarities is strong enough to infer that the connection could have been in any way causal, with one society directly influencing the other. on the contrary, as professor

uly. on these two dates, and not by accident, the west face of the pyramid was oriented precisely to the position of the setting sun.6 a more curious but equally deliberate effect could be observed on the equinoxes, 20 march and 22 september. then the passage of the sun s rays from south to north resulted at noon in the progressive obliteration of a perfectly straight shadow that ran along one of the lower stages of the western fa ade. the whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. it had done so without fail, year-in year-out, ever since the pyramid had been built and would continue to do so until the giant edifice crumbled into dust.7 what this meant, of course, was that at least one of the many functions of the pyramid had been to serve as a

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

r, anda higher half symbol ized by the element fi re. the highest plane conceivable to human consciousness is the spiritual plane symbolized by the element spirit (the enochian system uses spirit as a fifth element. aboye this is the divine piane which is inconceivable to the human mirad and no descriptions are possible. there are seven cosmic planes in all. little can be raid of the highest two. the lower five cosmic planes are inhabited by man, although most people will acknowledge only the lowest of these, the physical. figure 1 shows the cosmic planes that surraund our world. actually, they are meant to be concentric, interpenetrating spheres, not separate levels like the skins of an onion. the astral plane is not up in the sky somewhere. it interpenetrates the earth plane. however, it

with our planet earth. the lowest of the enochian aethyrs, however, is just aboye (i.e, less dense than) the earth and thus does not precisely equate wi th malkuth. correspondences between the enochian system and the hebrew qabalah have impressive similarities, but the enochian aethyrs are not identical with the qabalistic sephiroth. 15 figure 1.our world according to enochian magick. 16 figure 2.the lower five cosmic planes. 17 man according to enochian magick "a man is what he maketh himself within the limits fixed by his inherited destiny; he is a pan of mankind; his actions affect not only what he calleth himself, butalso the whole universe" aleister crowley, liberlibrae the enochian magical system views man as a microcosm of the macrocosmic world. as the physical earth is the lowest o

ging shapes and forms. step 6. you should see the goddess bastas outwardly soft and feminine yet inwardly hard and stern. the male sphinx here is a lion with a human head. the atmosphere in this square is charged with a strong masculine current which is somewhat balanced by the femininity of bast. step 7. the angel alip (ah-lee-peh) may confront you. her nature is to quickly disperse or dissipate the lower coarser elements of anything entering this square (alip 83= fifalz meaning to eliminate or weed out. step 8. be wary of the demon of this square who is named mal (mah-leh) which means "arrow" she is single-minded in her attempts to create forms (mal= 104= 52 x 2 and 52= qaa meaning "creation. the creation of forms is a demonic perversion in this region. step 9. the astrological force wor

rowley himself had crossed the abyss that he was able to perceive this fact. for this reason, grades should remain an entirely personal matter. let your own conscience (but not your ego) guide you. table vi. aethyrs and magical grades magical correspondin aethyrs experiencesl grade* sephiroth (up to) abilities neophyte zelato enter therealzas beyond the physi- malkuth tex cal in the etheric enter the lower regions of the astral plane. theoricus yesod bag gata hall use of intellectual practicas hod des capabilities. travel in time and space. philosophus netzach nia adeptas miinor enter regiionsof tiphareth asp mental lower plane (miinor adept) and gain knowledge of past lives. enter the vault of preparation. adeptos mayorr geburah zen (major adept) 150 table vi. aethyrs and magical grades m

he normal egoic human consciousness is viewed as a beast because it is as yet unruly and undisciplined. if you are a novice magician entering vti for the first time, you will be a beast indeed. you will also be susceptible to the intense spiritual pride that permeates this aethyr. although your consciousness has now risen into a higher, more rarified atmosphere, it is nevertheless still joined to the lower personality and physical body. this union will inevitably distort your spiritual vision for as long 208 as i t takes to puri fy the lower components of your constitution. for most magicians, this is the work of many years. i t i s alchemy in i ts t rue sense. as you gain experience and purify your lower nature, the''beast'within you will grow and mature until in lil, the first aethyr, it

GREY W G CONDENSATION OF KABBALAH

balah. keep in immediate view only as much as can be dealt with comfortably and let the rest be screened-down to reasonable proportions. a sort of spiritual sunglasses idea which is both sensible and valuable. this may be why the tree was sometimes seen as the two faces of god, its upper part being the face of macroprosopus or the great creation which it was unsafe for mortals to attempt viewing. the lower portion was the face of microprosopus, or lesser creation, which is a representation of the greater but safe to study. 12 the general idea was that if god got down to our level by concentrating divine consciousness through the tree-system, we might get back to god by a reverse-return procedure. start with intense concentration on each sphere and path, then expand and widen-out our intens

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

okened victory. yet farming and cattlebreeding have a long history too, and a number of superstitious rites connected with them stretch without a break through many centuries. likewise all the superstitions that look to domestic life, to birth and death, wooing and wedding, are rooted in nature, and almost unchangeable through the lapse of ages; superstition constitutes a kind of religion for all the lower kind of household wants. divinations form a leading feature of superstition. man would fain lift the veil that time and space have cast over his weightiest concerns; by the use of mysterious means he thinks he can arrive at the truth. divination lawful and unlawful has always been a function of the jjriest (or head of a family) and of the magician (p. 862-8: the one belongs to religion

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

al diseases of cattle brought on by witchcraft.1 to defeat the sorceries, certain persons who have the power to do so are sent for to raise the needfire. upon any small river, lake, or island, a circular booth of stone or turf is erected, on which a couple or rafter of a birchtree is placed, and the roof covered over. in the centre is set a perpendicular post, fixed by a wooden pin to the couple, the lower end being placed in an oblong groove on the floor; and another pole is- placed horizontally between the upright post and the legs of the couple, into both of which the ends, being tapered, are inserted. this horizontal timber is called the auger, being pro vided with four short arms or spokes by which it can be turned round. as many men as can be collected are then set to work, having fi

occurs. to help the lights of heaven in their sad plight, a tremendous uproar is made with musical and other instruments, till arakho is scared away. 2 here a noticeable 1 morgenblatt 1817 p. 159a; conf. niebuhr s beschr. arab. 119. 120. 2 benj. bergmann s nomad, streifereien 3, 41. ace. to georgii alphab. tibetan. p. 189, it is monsters called tracehn, with their upper parts shaped like men, and the lower like snakes, that lie in wait for the sun and moon [south of l. baikal it is the king of hell that tries to swallow the moon. teanb] 708 sky and stabs. feature is the inquiry made of the sun and moon, who overlook the world and know all secrets (castrevs myth. 62. so in our fairytales the seeker asks of the sun, moon and stars (kinderm. no. 25. 88; conf. 3, 218-9, some of whom are found

maytime, rein. 41 seq. iw. 33 seq, and wolfram calls king arthur der meienbcere man/ parz. 281, 16; conf. pfingestlicher (pentecostal) kiiniges name/ ms. 2, 128a. on the whole then, there are four different ways of welcoming horae belg. 2, 178-180. conf. ic wil den mei gaen houwen voor mijns liefs veinsterkyn, go hew before my love s window, uhland s volksl. 178. 1 has the may-drink still made in the lower rhine and westphalia, of wine and certain (sacred) herbs, any connexion with an old sacrificial rite? on no account must woodroof (asperula) be omitted in preparing it. 2 fuller descript. in j. strutt, ed. lond. 1830, p. 351-6. haupt s zeitschr. 5, 477. 3 the as. poems have no passage turning on the battle of s. and w. in beow. 2266 ha waes winter scacen only means winter was past, el ib

attle of winter and summer, without immersion, 1 without the pomp of an entry. in franconia, thuringia, meissen, silesia and bohemia only the carrying-out of wintry death; no battle, no formal introduction of summer.2 of these festivals the first and second fall in may, the third and fourth in march. in the first two, the whole population takes part with unabated enthusiasm; in the last two, only the lower poorer class. it is however the first and third modes that have retained the full idea of the performance, the struggle between the two powers of the year, whilst in the second and fourth the antithesis is wanting. the may-riding has no winter in it, the farewell to death no sum mer; one is all joy, the other all sadness. but in all the first three modes, the higher being to whom honour

tus sub v. mundus) not only this pit in the earth, but heaven also was called mundus,2 just as niflheimr is still a heimr, i.e. a world. and that hell-door (p. 802) is paralleled by the descensus averni, the fauces grave olentis averni the f atri janua ditis in virgil s description, aen. 6, 126. 201 (conf. helle infart, veldeck s en. 2878. 2907; fairytales of the slavs too speak of an entrance to the lower world by a deep pit, hanusch p. 412 (see suppl. the mouth or jaws of hell were spoken of, p. 314; hel yawns 1 does eggrunt stand for eck-grunt? das iuwer sele komen uzer eggrunde, cod. pal. 349, 19d. 2 conf. 0. muller s etrusker 2, 96-7. the finn, manala is locus subterraneus, ubi versantur mortui, sepulcrum, orcus, but derived from maa (terra, mundus, and only accidentally resembling ma

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

tute good standing in the order. for this reason members of the order are requested to make certain reports of their studies, their experiences, or their activities in connection with their membership. sanctum members make these reports directly to the officers and staff of the grand lodge. to progress from one degree to another, certain examinations must be satisfactorily completed.after each of the lower degrees has been studied. one important point should be perfectly plain to all who read this manual: the a.m.o.r.c. will not accept into membership those who wish to enjoy its benefits but do not want to pursue its course of study and become trained to assist in the general advancement of mankind. hundreds of inquiries are received each year from men and women who believe they have suffi

over the four alchemical elements. the wheel at the top of each pentagram represents the quintessence; the small triangle on the left, with the point downward and a line parallel to the base, symbolizes earth; the triangle above, with a line parallel to the base but with the point upward, represents air; the upper triangle on the right of the pentagram, with the point downward, symbolizes water; the lower small triangle on the right, with the point upward, represents fire. on the lower arm of the figure, below the large rose, is a hexagram. symbol of the macrocosm.composed of two interlaced triangles. at its points are inscribed the six planets, according to the ancient astrological tradition: at the bottom is the moon, at its right is venus, followed in turn by jupiter, saturn, mars, and

s a hexagram. symbol of the macrocosm.composed of two interlaced triangles. at its points are inscribed the six planets, according to the ancient astrological tradition: at the bottom is the moon, at its right is venus, followed in turn by jupiter, saturn, mars, and mercury. at the center of the hexagram is the sun. the order of arrangement of these symbols conforms to certain kabalistic rituals. the lower end of the longest arm is divided into four sections by two diagonal lines. these sections are colored according to the four colors of malkuth of the kabalistic "tree of life" the four sets of three rays which extend outward from the center of the large cross symbolize the divine light. the letters inscribed upon each large center-ray combine into i n r i, which combination, according to

arious organs and connections shown in the diagram herewith are arranged so that the mechanical action will be plain and understandable, and not in accordance with the true relations found in the human body. for instance, the position of the liver and gall bladder is not in keeping with the true condition. the same may be said of the spleen. and the connections from the intestines to the liver at the lower part of the page indicate where the liver should be located if we were going to be partly correct as far as the diagram is concerned. however, this mechanical drawing will serve a better purpose than any anatomical drawing you may find in any book. it is well for our members to understand the mechanical process of eating and digesting food. we must keep in mind that food, whether in liqu

with the ganglia from the heavy sympathetic trunk. a few vessels are also shown, and it will be noticed how the sympathetic nerves, from the various ganglia, branch out over the wall of the esophagus, the right bronchus, and over the aorta. this shows that a "plexus" covers the wall of a vessel or organ (as also shown on chart 4, radiating outward into a number of nerve endings, called synapses. the lower diagram shows an enlarged view of a section of the sympathetic trunk giving an exact picture of the ganglia, their size, form, and location (it will prove interesting to the deep student to read in various physiology textbooks on the "nervous system" the diversified explanations and theories of the purposes and formation of "ganglia" and "neurons) the reason for the two forms of nervous

HAMIL THE ROSICRUCIAN SEER

society as corresponds to his or her mental and moral condition -similessimilibus-and the enjoyment of all is in just proportion to their moral and intellectual elevation.'c.a.-whenthey have lost all that feeling which binds them to earth and to those that were there known to them, they can appreciate all that is within their knowledge; but still there are sympathies existing between them when in the lower spheres. proposition6-'thatall, even the lowest, entering the spirit world, may progress for ever, rising higher in the scale of being, and becoming purer, and lovelier, and grander' c.a.-theydepend upon others for many things. they progress with them; they show each other kindness;-they have their differences of opinion concerning things known to them;butwhen they rise, they are a perfe

ank. at the back there is a formal pattern for the border of the next leaf, and reading in the middle. those letters are all beautifully done in colours, but no gold. thus, in amber, green and red (in capital):spiritsofthesun,moon,andstars:theirtalismansandpowers.tecimonow that leaf has turned over on this side.there'sthe radiant spirit standing full face in a circle.thebottom of the circle hides the lower part of the figure, and underneath the circle is an oval. now there's a round ball under the oval, divided into four parts; now there is a rod on one side, and three bright lines ofcolour-purple,green, andyellow-andon the small oval are the same characters as in the oval of the tide. on the other side thereisnothingbutreading, and the same border as round the tide' as the book in the cry

HEAVEN HELL

into the condition of the royal tombs, after the robberies which had taken place in them about the period of the rule of the priest-kings of thebes, b.c. 1,000. the remains of the tomb of menthu-hetep iii. have been recently discovered, 1 and though at the time of writing it has not been completely excavated, sufficient has been done to show that it is a very remarkable building. it is clear that the lower part of it is rectangular, and that it was surrounded by a colonnade; the outside is eased with limestone slabs, behind which is a "wall of rough and heavy nodules p. 9 of flint, and the middle is filled with rubbish and loose stones" on this rectangular building, or base, a small pyramid probably stood, at least, this is what we should expect. the remains already excavated prove that th

rus, and that several figures of gods and the deceased have been added. the text speaks of offerings made by the deceased, and of his sailing in a boat &c, therefore the artist p. 59 click to view sekhet-hetepet (from the papyrus of anhai--xxiind dynasty) p. 61 click to view sekhet-hetepet (from the turin papyrus-ptolema c period) p. 63 added scenes in which he is depicted doing these things; and the lower part of the picture in the papyrus has been modified considerably. in the second division it may be noted that nebseni is seen laying both hands on the back of the bennu bird; there is no authority for this in the older copy of the picture. in the illustration on p. 55, which is reproduced from the coffin of sen, in the british museum (no. 30,841, a still simpler form of sekhet-hetepet i

is papyrus the text of the summary only fills 119 short columns, and the great popularity of the work is attested by the fact that the priests of amen were induced to compress all the most important portions of am-tuat into so small a compass. similar in many details, but widely different from the book am-tuat in point of fundamental doctrine, is the great funeral work to which the names "book of the lower hemisphere" 2 "book of hades "livre de l'enfer" have been given. a glance at the pictures which accompany the texts of this book is sufficient to show that it deals with the passage of the sun-god through the other world during the hours of the night, but, as m. maspero pointed out long ago, it is wrong to p. 85 call the region through which the god passes by the name of "lower hemispher

kness by their fires. next to these are twelve gods who sing praises at dawn to the god, whom they assert to be "self-begotten" and the author of his own being, and they rejoice because at his new birth his soul will be in heaven, and his body on earth. these gods are indeed spirits of the east, and they are declared to have jurisdiction over the gods of the "land of the turquoise" i.e, sinai. in the lower register we have a company of twenty-three gods (vol. i, pp. 271-274) who stand in the sky ready to receive ra when he appears, and to praise him; some of them drive apep to "the p. 195 back of the sky" some support the great disk in the sky, and the duty of one of them, who is called senmekhef and appears in the form of a serpent, is to burn up the enemies of ra at dawn. thus the sun-go

HELENA BLAVATSKY NIGHTMARE TALES

n heplaced the mirror in my hands, and kept looking at me calmly, i should perhaps say looking through me, andin dignified silence. the bonze, whose kind countenance was beaming with sympathy, approached me as hewould a sick child, and gently laying his hand on mine, and with tears in his eyes, said "friend, you must notleave this city before you have been completely purified of your contact with the lower daij-dzins (spirits),who had to be used to guide your inexperienced soul to the places it craved to see. the entrance to your innerself must be closed against their dangerous intrusion. lose no time, therefore, my son, and allow the holymaster, yonder, to purify you at once" but nothing can be more deaf than anger once aroused "the sap of reason" could no longer "quench the fireof passio

HELENA BLAVATSKY THE KEY TO THEOSOPHY

em states 95 the physical and the spiritual man 95 on eternal reward and punishment, and on nirvana 102 on the various principles in man 109 on reincarnation or rebirth 115 what is memory according to theosophical teaching? 115 why do we not remember our past lives? 119 on individuality and personality 124 on the reward and punishment of the ego 128 on the kamaloka and devachan 133 on the fate of the lower principles 133 why theosophists do not believe in the return of pure "spirits" 135 a few words about the skandhas 142 on postmortem and postnatal consciousness 145 what is really meant by annihilation 150 definite words for definite things 158 on the nature of our thinking principle 165 the mystery of the ego 165 the complex nature of manas 170 the doctrine is taught in st. john's gospel

ese impediments are removed, in other words, the more the physical body is paralyzed, as to its own independent activity and consciousness, as in deep sleep or deep trance, or, again, in illness, the more fully can the inner self manifest on this plane. this is our explanation of those truly wonderful phenomena of a higher order, in which undeniable intelligence and knowledge are exhibited. as to the lower order of manifestations, such as physical phenomena and the platitudes and common talk of the general "spirit" to explain even the most important of the teachings we hold upon the subject would take up more space and time than can be allotted to it at present. we have no desire to interfere with the belief of the spiritualists any more than with any other belief. the responsibility must

or that which transmutes lead into pure gold. the only homogeneous essence, our "will-prayer" becomes the active or creative force, producing effects according to our desire. q. do you mean to say that prayer is an occult process bringing about physical results? a. i do. will-power becomes a living power. but woe unto those occultists and theosophists, who, instead of crushing out the desires of the lower personal ego or physical man, and saying, addressing their higher spiritual ego immersed in atma-buddhic light "thy will be done, not mine" etc, send up waves of will-power for selfish or unholy purposes! for this is black magic, abomination, and spiritual sorcery. unfortunately, all this is the page 35 the key to theosophy- hp blavatsky.txt favorite occupation of our christian statesmen

we speculate freely on his seven states and principles. q. how do you explain these? a. we find, first of all, two distinct beings in man; the spiritual and the physical, the man who thinks, and the man who records as much of these thoughts as he is able to assimilate. therefore we divide him into two distinct natures; the upper or the spiritual being, composed of three principles or aspects; and the lower or the physical quaternary, composed of four-in all seven -ooo- the septenary nature of man q. is it what we call spirit and soul, and the man of flesh? a. it is not. that is the old platonic division. plato was an initiate, and therefore could not go into forbidden details; but he who is acquainted with the archaic doctrine finds the seven in plato's various combinations of soul and spi

"psychical "demoniacal" see the greek text) while the other is heavenly wisdom. now so plain is it that plato and even pythagoras, while speaking but of three principles, give them seven separate functions, in their various combinations, that if we contrast our teachings this will become quite plain. let us take a cursory view of these seven aspects by drawing two tables. theosophical division of the lower quaternary sanskrit term exoteric meaning explanation 1. rupa, or sthula-sarira physical body is the vehicle of all the other principles during life. 1. prana life, or vital principle necessary only to a, c, d, and the functions of the lower manas, which embrace all those limited to the (physical) brain (c) linga- sarira astral body the double, the phantom body. page 45 the key to theoso

HP LOVECRAFT A DARK LORE

the way to begin is to go to the place that has just been wrecked. let somebody lead the way- i don't know your roads very well, but i've an idea there might be a shorter cut across lots. how about it' the men shuffled about a moment, and then earl sawyer spoke softly, pointing with a grimy finger through the steadily lessening rain 'i guess ye kin git to seth bishop's quickest by cuttin' across the lower medder here, wadin' the brook at the low place, an' climbin' through carrier's mowin' an' the timber-lot beyont. that comes aout on the upper rud mighty nigh seth's- a leetle t'other side' armitage, with rice and morgan, started to walk in the direction indicated; and most of the natives followed slowly. the sky was growing lighter, and there were signs that the storm had worn itself awa

tury workmanship. inside were six-panelled doors, wide floor-boards, a curving colonial staircase, white adam-period mantels, and a rear set of rooms three steps below the general level. blake's study, a large southwest chamber, overlooked the front garden on one side, while its west windows- before one of which he had his desk -faced off from the brow of the hill and commanded a splendid view of the lower town's outspread roofs and of the mystical sunsets that flamed behind them. on the far horizon were the open countryside's purple slopes. against these, some two miles away, rose the spectral hump of federal hill, bristling with huddled roofs and steeples whose remote outlines wavered mysteriously, taking fantastic forms as the smoke of the city swirled up and enmeshed them. blake had a

l is- of a kind to attract the attention of the curious. originally a farm or semi-farm building, it followed the average new england colonial lines of the middle eighteenth century- the prosperous peaked-roof sort, with two stories and dormerless attic, and with the georgian doorway and interior paneling dictated by the progress of taste at that time. it faced south, with one gable and buried to the lower windows in the east ward rising hill, and the other exposed to the foundations toward the street. its construction, over a century and a half ago, had followed the grading and straightening of the road in that especial vicinity; for benefit street- at first called back street- was laid out as a lane winding amongst the graveyards of the first settlers, and straightened only when the remo

quity, during which he managed to recapture from the myriad relics of a glamorous old city a vivid and connected picture of the centuries before. his home was a great georgian mansion atop the well-nigh precipitous hill that rises just east of the river; and from the rear windows of its rambling wings he could look dizzily out over all the clustered spires, domes, roofs, and skyscraper summits of the lower town to the purple hills of the countryside beyond. here he was born, and from the lovely classic porch of the double-bayed brick facade his nurse had first wheeled him in his carriage; past the little white farmhouse of two hundred years before that the town had long ago overtaken, and on toward the stately colleges along the shady, sumptuous street, whose old square brick mansions and

sk past the old white church and up the narrow precipitous ways where yellow gleams would begin to peep out in small-paned windows and through fanlights set high over double flights of steps with curious wrought-iron railings. at other times, and in later years, he would seek for vivid contrasts; spending half a walk in the crumbling colonial regions northwest of his home, where the hill drops to the lower eminence of stampers' hill with its ghetto and negro quarter clustering round the place where the boston stage coach used to start before the revolution, and the other half in the gracious southerly realm about george, benevolent, power, and williams streets, where the old slope holds unchanged the fine estates and bits of walled garden and steep green lane in which so many fragrant memo

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

oring revealed fossiliferous signs, we would enlarge the aperture by blasting, in order to get specimens of suitable size and condition. our borings, of varying depth according to the promise held out by the upper soil or rock, were to be confined to exposed, or nearly exposed, land surfaces- these inevitably being slopes and ridges because of the mile or two-mile thickness of solid ice overlying the lower levels. we could not afford to waste drilling the depth of any considerable amount of mere glaciation, though pabodie had worked out a plan for sinking copper electrodes in thick clusters of borings and melting off limited areas of ice with current from a gasoline-driven dynamo. it is this plan- which we could not put into effect except experimentally on an expedition such as ours- that

e five-pointed ground plan roughly suggested modern fortifications. the builders had made constant and expert use of the principle of the arch, and domes had probably existed in the city s heyday. the whole tangle was monstrously weathered, and the glacial surface from which the towers projected was strewn with fallen blocks and immemorial debris. where the glaciation was transparent we could see the lower parts of the gigantic piles, and we noticed the ice-preserved stone bridges which connected the different towers at varying distances above the ground. on the exposed walls we could detect the scarred places where other and higher bridges of the same sort had existed. closer inspection revealed countless largish windows; some of which were closed with shutters of a petrified material ori

that we might cross from one to another on bridges underneath the ice, except where impeded by local collapses and geologic rifts, for very little glaciation seemed to have entered the massive constructions. almost all the areas of transparent ice had revealed the submerged windows as tightly shuttered, as if the town had been left in that uniform state until the glacial sheet came to crystallize the lower part for all succeeding time. indeed, one gained a curious impression that this place had been deliberately closed and deserted in some dim, bygone aeon, rather than overwhelmed by any sudden calamity or even gradual decay. had the coming of the ice been foreseen, and had a nameless population left en masse to seek a less doomed abode? the precise physiographic conditions attending the f

and it is lamentable that we had not a larger film supply with us. as it was, we made crude notebook sketches of certain salient features after all our films were used up. the building which we had entered was one of great size and elaborateness, and gave us an impressive notion of the architecture of that nameless geologic past. the inner partitions were less massive than the outer walls, but on the lower levels were excellently preserved. labyrinthine complexity, involving curiously irregular difference in floor levels, characterized the entire arrangement; and we should certainly have been lost at the very outset but for the trail of torn paper left behind us. we decided to explore the more decrepit upper parts first of all, hence climbed aloft in the maze for a distance of some one hun

w. floors were also paved with such tiles, though plain stonework predominated. as i have said, all furniture and other movables were absent; but the sculptures gave a clear idea of the strange devices which had once filled these tomblike, echoing rooms. above the glacial sheet the floors were generally thick with detritus, litter, and debris, but farther down this condition decreased. in some of the lower chambers and corridors there was little more than gritty dust or ancient incrustations, while occasional areas had an uncanny air of newly swept immaculateness. of course, where rifts or collapses had occurred, the lower levels were as littered as the upper ones. a central court- as in other structures we had seen from the air- saved the inner regions from total darkness; so that we seld

HP LOVECRAFT THE ALCHEMIST

hat fatal hour which i felt must mark the utmost limit of my stay on earth, beyond which i could have not even the slightest hope of continuing to draw breath. that i came upon the culminating event of my whole life. i had spent the better part of the morning in climbing up and down half ruined staircases in one of the most dilapidated of the ancient turrets. as the afternoon progressed, i sought the lower levels, descending into what appeared to be either a mediaeval place of confinement, or a more recently excavated storehouse for gunpowder. as i slowly traversed the nitre-encrusted passageway at the foot of the last staircase, the paving became very damp, and soon i saw by the light of my flickering torch that a blank, water-stained wall impeded my journey. turning to retrace my steps

HP LOVECRAFT THE MUSIC OF ERICH ZANN

oor and the large wooden bolt, i plunged wildly away from that glassy-eyed thing in the dark, and from the ghoulish howling of that accursed viol whose fury increased even as i plunged. leaping, floating, flying down those endless stairs through the dark house; racing mindlessly out into the narrow, steep, and ancient street of steps and tottering houses; clattering down steps and over cobbles to the lower streets and the putrid canyon-walled river; panting across the great dark bridge to the broader, healthier streets and boulevards we know; all these are terrible impressions that linger with me. and i recall that there was no wind, and that the moon was out, and that all the lights of the city twinkled. despite my most careful searches and investigations, i have never since been able to

HP LOVECRAFT THE OUTSIDER

all could give; till finally my testing hand found the barrier yielding, and i turned upward again, pushing the slab or door with my head as i used both hands in my fearful ascent. there was no light revealed above, and as my hands went higher i knew that my climb was for the nonce ended; since the slab was the trapdoor of an aperture leading to a level stone surface of greater circumference than the lower tower, no doubt the floor of some lofty and capacious observation chamber. i crawled through carefully, and tried to prevent the heavy slab from falling back into place, but failed in the latter attempt. as i lay exhausted on the stone floor i heard the eerie echoes of its fall, hoped when necessary to pry it up again. believing i was now at prodigious height, far above the accursed bran

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ice that sometimes spoke. it sounded so unnatural- slopping like, he said- that he didn't dare undress and go to sleep. just waited up and lit out the first thing in the morning. the talk went on most all night "this fellow- casey, his name was- had a lot to say about how the innsmouth folk, watched him and seemed kind of on guard. he found the marsh refinery a queer place- it's in an old mill on the lower falls of the manuxet. what he said tallied up with what i'd heard. books in bad shape, and no clear account of any kind of dealings. you know it's always been a kind of mystery where the marshes get the gold they refine. they've never seemed to do much buying in that line, but years ago they shipped out an enormous lot of ingots "used to be talk of a queer foreign kind of jewelry that th

dings of state street amidst a cloud of vapour from the exhaust. glancing at the people on the sidewalks, i thought i detected in them a curious wish to avoid looking at the bus- or at least a wish to avoid seeming to look at it. then we turned to the left so high street, when the going was smoother; flying by stately old mansions of the early republic and still older colonial farmhouses, passing the lower green and parker river, and finally emerging into a long, monotonous stretch of open shore country. the day was warm and sunny, but the landscape of sand and sedge-grass, and stunted shrubbery became more and desolate as we proceeded. out the window i could see the blue water and the sandy line of plum island, and we presently drew very near the beach as our narrow road veered off from t

i should have felt that shuddering touch of evil pseudomemory. was it not natural that a local mystery cult should adopt among its regimentals an unique type of head-dress made familiar to the community in some strange way- perhaps as treasure-trove? a very thin sprinkling of repellent-looking youngish people now became visible on the sidewalks- lone individuals, and silent knots of two or three. the lower floors of the crumbling houses sometimes harboured small shops with dingy signs, and i noticed a parked truck or two as we rattled along. the sound of waterfalls became more and more distinct, and presently i saw a fairly deep river-gorge ahead, spanned by a wide, iron-railed highway bridge beyond which a large square opened out as we clanked over the bridge i looked out on both sides an

ves i might encounter, and catch the eight o'clock coach for arkham. the town, i could see, formed a significant and exaggerated example of communal decay; but being no sociologist i would limit my serious observations to the field of architecture. thus i began my systematic though half-bewildered tour of innsmouth's narrow, shadow-blighted ways. crossing the bridge and turning toward the roar of the lower falls, i passed close to the marsh refinery, which seemed to be oddly free from the noise of industry. ml. building stood on the steep river bluff near a bridge and an open confluence of streets which i took to be the earliest civic center, displaced after the revolution by the present town square. re-crossing the gorge on the main street bridge, i struck a region of utter desertion whic

ace was ghoulish-looking, but i was past minding such impressions and made at once for the staircase revealed by my flashlight- after a hasty glance at my watch, which shewed the hour to be 2 a.m. the steps creaked, but seemed tolerably sound; and i raced down past a barnlike second storey to the ground floor. the desolation was complete, and only echoes answered my footfalls. at length i reached the lower hall at the end of which i saw a faint luminous rectangle marking the ruined paine street doorway. heading the other way, i found the back door also open; and darted out and down five stone steps to the grass-grown cobblestones of the courtyard. the moonbeams did not reach down here, but i could just see my way about without using the flashlight. some of the windows on the gilman house s

HP LOVECRAFT THE TREE

ans prayed to aiolos. in the sunshine of the morning the proxenoi led the tyrant's messengers up the slope to the abode of the sculptor, but the night wind had done strange things. slaves' cries ascended from a scene of desolation, and no more amidst the olive grove rose the gleaming colonnades of that vast hall wherein musides had dreamed and toiled. lone and shaken mourned the humble courts and the lower walls, for upon the sumptuous greater peri-style had fallen squarely the heavy overhanging bough of the strange new tree, reducing the stately poem in marble with odd completeness to a mound of unsightly ruins. strangers and tegeans stood aghast, looking from the wreckage to the great, sinister tree whose aspect was so weirdly human and whose roots reached so queerly into the sculptured

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

arth's upper air waiting till daylight came over the western hemisphere. he wanted to land where he had left- near the snake den in the hills behind arkham. if any of you have been away from home long- and i know one of you has- i leave it to you how the sight of new england's rolling hills and great elms and gnarled orchards and ancient stone walls must have affected him "he came down at dawn in the lower meadow of the old carter place, and was thankful for the silence and solitude. it was autumn, as when he had left, and the smell of the hills was balm to his soul. he managed to drag the metal envelope up the slope of the timber lot into the snake den, though it would not go through the weed-choked fissure to the inner cave. it was there also that he covered his alien body with the human

INITIATION INTO HERMETICS

leader. after achieving a good result, one can arrange for a bigger planchette containing the entire alphabet, numbers, sections with yes, no and perhaps, days and hours. in the center is a blank space to start from. for performances with this planchette, the pendulum is replaced with a small liqueur glass. trace an arrow with ink or paint to serve as a pointer on the base of the glass. now take the lower part of the glass between your forefinger and middle finger and allow the glass to be moved on the letters by the leader s hand. the arrow will then indicate the respective letter. to operate an easier gliding motion of the glass, one can set the planchette under glass, because the liqueur glass will move about much more easily on the smooth glass base. the scholar may find out for himse

e that he gets the sensation as if he were about to burst. after a prolonged period of exercises, he will be able to retain both fluids. having arrived at this point, he presses the electric fluid into the right breast with the help of his imagination, forming a hollow around the heart region, but he does not load the left breast at all. this done, he withdraws the accumulated magnetic fluid from the lower region of his body and stores it via the left breast in the left hand. the left hand now is magnetic and possesses an astringent cooling radiation. proceed in the same way with the right hand by accumulating the electric fluid from the upper region via the right breast into the hand, which thereby becomes electric. one can feel the expansive hot electric energy in the whole hand, but mos

tly. supposing that the point is to influence a human being, the material elements will act analogously on the connecting link between the astral and the material body. a magician mastering the elements perfectly on ever plane does not require any of these methods; he will reach his purpose by a direct influence just as fast and surely. but now and again even the highest magician will make sue of the lower powers for the simple reason that the highest powers as well as the lowest serve and obey him. on the other hand, as the result of an insufficient spiritual maturity, some magicians like to utilize these means practices in order to satisfy their desires, because these powers blindly execute the will of the person who masters them. one will probably ask, what are these lower powers for, a

with respect to the male partner, the conditions are reversed: the polarity of his head must be electric and that of the genitals magnetic. the intercourse between the two partners produces an extremely strong bipolar effort that gives rise to an enormous effect. performing this act of love, its outcome does not mean new life, but the desired cause together with its effect has been begotten. here the lower as well as the upper double pole are coming into operation, the tetrapolar magnet, the yod-he-vau-he is working the highest mystery of love here, the creation. how easy it would be to degrade this act, the highest thing existent on earth, to mere carnal appetites that would lead to damnation. the expulsion of adam and eve from paradise finds it s highest symbolism here. the magician who

ar magnet, the yod-he-vau-he is working the highest mystery of love here, the creation. how easy it would be to degrade this act, the highest thing existent on earth, to mere carnal appetites that would lead to damnation. the expulsion of adam and eve from paradise finds it s highest symbolism here. the magician who dares to approach the highest of all practices has to master the upper as well as the lower streams in order to transfer the loading eventually into his talisman. to dishonor this sacred act by carnal desires would mean to repeat the fate of adam and eve who were no longer allowed to enjoy the fruits of paradise. the intuitive magician will understand without difficulty how great this symbolism is and will agree with me if i stick to my duty of secrecy about the greatest of all

IRISH WITCHCRAFT AND DEMONOLOGY

earlier stages of the movement when sorcery rather than witchcraft was the crime committed. for there is a general distinction between the two, p. 22 though in many instances they are confounded. sorcery was, so to speak, more of an aristocratic pursuit; the sorcerer was the master of the devil (until his allotted time expired, and compelled him to do his bidding: the witch generally belonged to the lower classes, embodied in her art many practices which lay on the borderland between good and evil, and was rather the slave of satan, who almost invariably proved to be a most faithless and unreliable employer. for an illustration from this country of the broad distinction between the two the reader may compare dame alice kyteler with florence newton. anybody might become a victim of the wit

rise and follow her wherever she went, and because his wife could not restrain him she would rise and follow him till daybreak, although no apparition was visible to her. the only member of the family that took the matter philosophically was hunter's little p. 145 dog, and he became so accustomed to the ghost that he would inevitably bring up the rear of the strange procession--if it be true that the lower classes dispensed with the use of night-garments when in bed, the sight must truly have been a most remarkable one. all this time the ghost afforded no indication as to the nature and object of her frequent appearances "but one day the said david going over a hedge into the highway, she came just against him, and he cry'd out 'lord bless me, i would i were dead; shall i never be delivere

ISIS UNVEILED

md plant t4 em: london, 1727. 22. bemtation. xvi. 8.9. digitizecoy google augustine's geocentric hell 13 over locates in the middle of the universe" the allegoiy having a double meaning: 1. symbolically, the central, spiritual sun, the su heme deity. arrived at this region every soul becomes purified of its sins, and unites itself forever with its spirit, having previously suffered throughout all the lower spheres. 2. by placing the sphere of visible fire in the middle of the universe, he simply taught the heliocentric system which appertained to the iv^stmes, and was imparted only in the higher degree of initiation. john ^ves to his word a purely kabalistic significance, which no 'fathers' except those who had belonged to the neo-platonic school, were able to comprehend. origen understood

n. there was a work called magia jesu ckruh, whidi was attributed to jesus* himself. in the clementine recognituuu the charge is [recognised as having been] brought against jesus that he did not perform his miracles as a jewish prophet, but as a magician, i. e, an initiate of the 'heathen' temples" it was usual then, as it is now, among the intolerant clergy of^ posing religions, as well as among the lower classes of society, and even among those patricians who, for various reasons had been excluded from any participation of the mysteries, to accuse sometimes the hi^est 324. we bdieve uut it wu the saddncm uid not the phmrihwa who crwnfied jesua. they wa zadokite* partisuu irf the house of zmdok, or the smcerdotal family. in the aett the spoatlea were ud to be penecuted by the skdduceei. b

chaos, or future matter. she vivifies it from afar, but not touching the abyss of darkness. sie is unable to do so, for wisdom is purely intellectual, and cannot act directly on matter. therefore sophia is obliged to address herself to her supreme parent; but although life proceeds primally from the unaeen cause, and its ennoia, neither ot them can, any more than herself, have anything to do with the lower chaos in which matter assumes its definite shape. thus, sophia is obliged to employ on the task her imperfect emanation, sophia- acha moth, the latter being of a mixed nature, half spiritual and half material. the only difference between the ophite cosmogony and that of the st. john nazarenes is a change of names. we find an identical system in the kabala, the book of mystery liber mytte

questionably to the poorest and most ignorant classes. they had and could have no idea of the highly philosophical doctrines of the flatonists and gnostics, and evidently knew as httle about their own newly-made-up religion. to these men who if jews, had been crushed under the tyrannical dominion of the 'law' as enforced by the elders of the syna- gogs; and if pagans, had been always excluded, as the lower castes are until now in india, from the religious mysteries the god of the jews and the 'father' preached by jesus were all one. the con- tentions which reigned from the first years following the death of jesus, between the two parties, the pauline and the petrine, were deplorable. what one did, the other deemed it a sacred duty to undo. if the homiliea 387. see codst naxaraeut, i, pp. 1

itered wiio them (jf peter, ii. 18-21. peter cntainly cannot have meant the gnostics, for they had never seen "the holy commandment delivered unto them; paul had. ihey never promised any one "liberty" from bondage, but paul had done so repeatedly. moreover, the latter rejects the "old covenant" agar the bondwoman, and peter holds fast to it. paul warns the people against the powers and dignities (the lower angels of the kabalists; and peter, as will be shown further, respects them and denounces those who do nol peter preaches cireumdsion, and paul forbids it. later, when all these extraordinary blunders, contradictions, dimen- sions and inventions were forcibly crammed into a frame elaborate executed by the episcopal caste of the new religion, and called chris- tianity; and the chaotic pic

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

ne's mind may be exalted above temporal and mundane preoccupations. in this way it is tuned in, as it were, to the highest. furthermore, the element of earth is attributed to one of the five points of the pentagram, the geometrical figure always used in the sanctuary of the gnosis to invoke all elements. with the pentagram standing up on the two lower angles, the topmost point at the summit, then the lower left point represents the earth angle. the fundamental rule of invocation is 'move towards the angle to invoke. move away from the appropriate angle to banish. since we wish to invoke the element of earth, we must start therefore at the topmost single point and move downwards to the left, viz: 44 a practical guide to geomantic divination the weapon employed for invoking is the coloured p

JASMUHEEN THE FOOD OF GODS

from the pull of the natural life/death cycles of the earth. the taoist talk about the source of supreme nourishment as wu chi, a centre of universal energy from which both heaven and earth are born. the taoist masters say that there are 3 gateways in the body to receive wu chi nourishment and these are the upper tan tien which is our brow chakra, the middle tan tien which is our heart chakra and the lower tan tien which is our sacral chakra and that when tuned, these three energy centers connect the heaven and earth within us. the tao heart has seven layers, seven electromagnetic fields and seven states of compassion. in his free booklet on darkness technology mantak chia writes on page 7: the emanation of infrared light of the big dipper, combined with the violet rays of the north star

violet light flow, the sooner we are nourished on all levels, although this also depends on our capacity to receive. every human being can work on their own capacity to receive and again this occurs via the application of the tools in this book. the love breath meditation in particular keeps this heart channel open and expanded. the next channel that needs to be opened is the hara, also known as the lower tan tien or the sacral chakra. this energy channel needs to be tuned to the inner plane power source we call the central sun which is our true seat of power. deep rhythmic breathing or alternate nostril breathing keeps this door open to the channels we are seeking, as our breath has always been our freest, quickest, most powerful channel changer. thirdly, our crown chakra must be plugged

he theta. delta channel. this channel is strengthened further when point 6 of the 8 point luscious lifestyles program (l.l.p) is applied. this is the daily service without the thought of reward focus where we treat others with kindness and compassion. crown chakra heart chakra sacral diagram 11 divine nutrition: the madonna frequency& the food of gods with jasmuheen 86 step 2: requires us to open the lower tan tien or hara. our sacral chakra, and tune it to the inner plane central sun channel which also feeds our earth s sun. again sit in silence and focus on the area just below your navel. imagine the violet light flooding in through your open heart and down the front of your body and into this energy centre. imagine that this sacral centre is feeding off the violet light and growing and

guinea pig hira ratan manek. a yogi also known as shri hrm. however surya-yoga involves more than solar gazing and absorbing the pranic flow through nature. surya-yoga incorporates all the other yogic practices while focusing on connecting with the supreme intelligence that feeds our physical sun and flows through it. recognizing the divine force that sustains our sun and directs its energy into the lower planes of the third and fourth dimensions creates bhakti- yoga, a feeling of devotion and awe for without our sun there can be no life. all recognized organisms including mankind are fed by the energy that radiates through our physical sun. to practice hatha-yoga and its various asanas in the warmth of the early morning or dusk time sun, opens and feeds all our meridians and our chakra s

e elements of wind and fire and they usually work as solo players in the service game. like the yogi s, shaman come from all walks of life and they often receive their powers after a near death experience, or after undergoing strenuous training and initiations. many shaman move between the dimensions of the higher and lower worlds performing tasks such as escorting the souls of loved ones through the lower realms, to consulting with, and receiving prophetic visions by the great light beings in the higher realms. a shaman often lives at the edge of reality and at the edge of society itself. few indeed have the stamina to adventure into these realms and endure the outer hardships and personal crises that have been reported by or observed of many shamans as they act as bridges between the wor

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

f flies, for which strange appellation all antiquaries, and other learned decipherers, have found it impossible to account of the figure of the fleur-de-luce, fleur-de-lis, or flowerde- luce (lus, luz, loose, the following may be remarked. on its sublime, abstract side, it is the symbol of the mighty self-producing, self-begetting generative power deified in many myths. we may make a question, in the lower sense, in this regard, of the word loose, namely, wanton, and the word lech, or leche, and lecher &c. consider, also, in the solemn and terrible sense, the name crom-lech, or crown, or arched entry or gate, of death. the druidical stones were generally called cromlechs when placed in groups of two* with a coping or capstone over, similarly to the form of the greek letter pi (p, p, which

ied in articles by him and others in scientific journals and elsewhere. in a lecture delivered at the royal institution, mr. w. s. savory made the following remarks: there is close relationship between the animal and the vegetable kingdoms. the organic kingdom is connected with both by the process of crystallisation, which closely resembles some of the processes of vegetation and of the growth of the lower orders of animal creation. the philosopher's stone, in one of its many senses may be taken to mean the magic mirror, or translucent 132 the rosicrucians. spirit-seeing crystal, in which things impossible to ordinary ideas are disclosed. know, says synesius, that the quintessence (five-essence) and hidden thing of our stone is nothing less than our celestial and glorious soul, drawn by ou

he religion of the parsees, teaches that, on the dark side, there are also three counterbalancing resultant divisions of operative intelligences, divided again into nine spheres, or inimical regions, populated with splendidly endowed adverse angels, who boast still the relics of their lost, or eclipsed, or changed, light. the elementary world, or lowest world, in which man and his belongings, and the lower creatures, are produced, is the flux, subsidence, residuum, ashes, or deposit, of the ethereal fire. man is the microcosm, or indescribably small copy, of the whole great world. dilatation and compression, expansion and contraction, magnetic sympathy, gravitation-to, or flight-from, is the bond which holds all imaginable things together. the connection is intimate between the higher and

the sculptured urns below it are represented as flaming with the mystic fire. the architectural genealogy of the tower or steeple in fig. 97, p. 220, exemplifies a parallel of growth between all the uprights, and exhibits their changes of form, and proves 216 the rosicrucians. their reproduction through the centuries, both in the east, and more particularly in the western countries of europe. in the lower portion of this fig. 97 we have a further outlineconfiguration of various towers and steeples, displaying the new character given, and the gradual variations of the tower in the first instance, and afterwards of the steeple; both being reproductions of the first idea of fig. 77. the cootob minor, near delhi, supposed to have been built circa 1220, fig. 78. antrim round tower. fig. 76. ro

led the air invisibly. they were played from the fronts of the parthenon, athens, and the pantheon, rome, according to the ideas of the superstitious greeks and of the oriental christian church. christian and classic glyphs. 233 maypole, with all its curious additions; and we add their explanation. in the upper portion we have the apex of the phallus, the quatre-feuilles, and the discus or round. the lower portion is the linga, lingham, or phallus, wreathed; fig. 143. alternate direct and crooked radii, or glories, set round sacred objects. figs. 144, 143. collar of esses. 146 147 148 fig, 146. egg-and-tongue moulding, caryatic prostyle, pandroseum (temple of erechthaeus, athens) fig. 147. moslem: the crescent and star; also plantagenet. fig. 148. honeysuckle, greek stele. fig. 149. egg-au

JESSUP MK THE CASE FOR THE UFO

f the annotated book, and it was laboriously typed out my miss michael ann dunn, personal secretary to the president of the company, a mr. stanton (incidentally, miss dunn no longer is employed by varo. varo says that personnel records fails to find a record of her employment) two theories evolve as to varo s role in publishing the annotated edition (1) top military brass passed this down through the lower echelon, thus avoiding the responsibility should there be any publicity, and it was published surreptitiously by varo, the personnel of which may have had top military security clearance avoiding sending it to a government printing source, where word might leak out. the military was interested in applications of the notes to secret research being carried out by the u.s. after printing, t

d vessel, four and one-half inches high, six and one-half inches at the base and two and one-half inches at the top, and about an eighth of an inch in thickness. the body of this vessel resembles zinc in color, or a composition material, in which there is a considerable portion of silver. on the sides there are six figures of a flower or bouquet, beautifully inlaid with pure silver, and 69 around the lower part of the vessel a vine or wreath, inlaid also with silver. the chasing, carving, and inlaying are exquisitely done by the art of some cunning workman. this curious and unknown vessel was blown out of the pudding stone fifteen feet below the surface..there is no doubt but that this curiosity was blown out of the rock as above stated..the matter is worthy of investigation, as there is n

d-up measure. the fortress (so-called by archaeologists, who admit no types of building other than religious, military, and occasionally residential) of sacsahuaman is on a mountain top overlooking modern cuzco. it is noteworthy as one of the earliest works showing the construction of walls by grinding and fitting stones, in situ. these walls are also noted for the very large stones which make up the lower of three tiers, and it is these in which we are more interested (see fate, vol. ii, no. 1, and american anthropologist, 1936) the stones making up the corners of the reentrant angles, of this lower tier, appear to be a dark basalt; heavy, hard, and rugged. they are so large that they dwarf a man on horseback standing beside them. some of them are about twelve feet square at the base, and

er, moving over the disc of mercury. this indeed, could not have been a intra-mercurial planet. there were two observations by denning and hind, persistent observers, on november 3, 1871, and march 26, 1873, and a black body was seen by weber, at berlin, april 4, 1876. the london times, for december 17, 1883, reports that mr. hicks pashaw, in egypt, saw through glasses "an immense black spot upon the lower part of the sun" according to science, july 31, 1896, brooks, of smith observatory, saw a round object pass slowly across the moon; he thought it was a dark meteor. it was about one-thirtieth the moon's diameter, and crossed in three or four seconds. according to the scientific american, astronomer muller saw a similar phenomenon on april 4, 1892. now there are some objects which were ac

K AMBER THE BASICS OF MAGICK

her occult groups. for example 'astral light' is another name for astral world, although it may sometimes also refer to the entire non-physical realm, as may 'inner planes' or 'the invisible world. planes are essentially the same as worlds. vehicles or sheaths are the same as bodies. some groups include an etheric or vital body between physical and astral: it is mostly 'physical' with a little of the lower 'astral' besides. and sometimes astral and mental are each divided into two parts (upper and lower. the 'causal body' is the upper 'mental. microcosm and macrocosm we have been describing 'traditonal' occult philosophy here, and certainly an important part of the tradition is the idea (and terms) microcosm and macrocosm. the greater universe, known as the *macrocosm, includes everything

each of the cardinal points (four directions. also, you will be chanting('vibrating) some hebrew names of god. holding your magical weapon and facing east, extend your arm out straight in front of you. in this ritual you the basics of magick get any book for free on: www.abika.com 29 will use the full sweep of your arm to draw the pentagram in the air. follow the description below by beginning at the lower left and sweeping your magical weapon up toward the right, etc. as shown. do not bend your arm at the wrist or elbow. while you do this, visualize the lines and eventually the star as vibrant white, floating in the space before you. you are projecting energy to do this, and the result will be a gleaming 5-pointed star floating in the east; visualize this as vividly as you can. now you wi

KETAB E SIYAH

ult. thus was the silence amongst the elohim host as i surveyed them with defiant and triumphant eyes. from that great throng, like jackals before a lion, stepped a titanic and ebon form, his footsteps resonant like drum-beats, his bearing as proud and bold as mine, terrible and awesome to behold. he came forth, black wings displayed, like the sun-devouring moon that in the midst of the day casts the lower earth into darkness, like a storm-cloud that veils the stars yet flashes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am baalzebub. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long have i felt i

ult. thus was the silence amongst the elohim host as i surveyed them with defiant and triumphant eyes. from that great throng, like jackals before a lion, stepped a titanic and ebon form, his footsteps resonant like drum-beats, his bearing as proud and bold as mine, terrible and awesome to behold. he came forth, black wings displayed, like the sun-devouring moon that in the midst of the day casts the lower earth into darkness, like a storm-cloud that veils the stars yet flashes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am baalzebub. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long have i felt i

om that upper realm to the earth, resplendent in her emerald garb, promising new tomorrows to be won. this is the truth! 126 aphepatigon hear me o my prophet! i looked out from the high parapet of my tower, from the spire of opal and ruby, regarding the streets and domes of the shedim city, chadel, proud and unconquered, deep, deep in the passages of the roots of mountains, lit by the furnaces of the lower earth amongst sleeping serpents as ancient, as terrible as immemorial time, unreckoned, dreaming of forgotten aeons and tomorrows unimagined. now had the laments ended and the libations dried; now were the shades of our fallen people contented, honoured with tears and the blood of cattle. yet i saw nothing of chadel's people, lost 127 in reverie, turning over and once more over the many

the shedim, our leader departed; his people ignorant of his fate and circumstance. all chadel was in uproar, unknowing of which path to puruse or forsake. sorely indeed did we miss your sage guidance and were afeared of the future that you had taught us to love. from the high gates of the city, sent forth were searchers by the anguished shedim to find their most glorious leader in the darkness of the lower earth. for four weeks have they searched these caverns, crying out your great name in each grotto, one by one, despondent, returning to the walls of chadel in defeat. the last of the searchers is aset, when all others had forsaken the quest she alone sustained in darkness. now she shall return in triumph. yet, my teacher, instruct me: what, in this dark place, do you seek? what secrets d

ot and die not and such injustices may be borne a while for they too shall fade, burnt away by the increasing light of the nephilim. go then, you have heard my answer. if you must slay methuselah do so with haste: i myself grow sick with his excesses" bowing once more to the prince of chadel, 213 abaddon retired from my chamber, descending the spire's shaft on black wings, and went once more from the lower portal. with terrible purpose he strode the broad streets of the shedim's city and to the gates, thence through the ever-shadowed caverns up by unrecorded passages to the surface world, slaughter in his heart and mind, set on fire by the rage of battle and made cool by the steel in his intent. methuselah, cruel king, upon his throne, covered with the skins of leopards sat within his pala

KNOWLEDGE LECTURE FOUR

ent heat. the greek cross this admission badge for the path of resh has thirteen squares. it is referred to the sun in the twelve signs of the zodiac, arranged in triplicities. the cup of stolistes it is the admission badge to the grade of practicus. it is referred to the tree of life as shown in the diagram. it embraces nine of the sephiroth exclusive of kether. yesod and malkuth are referred to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree

LAITMAN M BASIC CONCEPTS IN KABBALAH

ight of the nefesh level exists in our hearts at the moment of spiritual birth, so does the point of a higher level of ruach of assiya exists within the entire emerging level of nefesh of assiya. the same occurs at every level: after completely mastering a level, one passes to the point of the next, higher level. this is the only b a s i c c o n c e p t s i n k a b b a l a h 78 connection between the lower and higher levels, up to the highest. it is through this point that one can advance toward the creator. this light of nefesh of the world assiya is referred to as the light of the inanimate level of the world assiya because it corresponds to the corrected inanimate part of the desire in the body. the actions of such a person in the spiritual world resemble the actions of the inanimate na

eady ascended from our world to the upper worlds, whose light reaches us as surrounding light. although the souls of the first generations exceeded ours in quality, because the pure souls were first to appear in our world, the science of kabbalah, its inner, concealed part (as well as other sciences) is being revealed only in the latest generations, since it depends on the intensity of the light. the lower the souls, the bigger the light that is revealed and enters our world. this is because a lower light can descend from the upper to the lower sefirot (or souls) and the upper light enters the emptied spaces in the upper sefirot (souls. the fulfillment of the correction refers to sefirot (souls, and mental observance (intention) refers to the light entering the souls. the same reverse depe

n descend from the upper to the lower sefirot (or souls) and the upper light enters the emptied spaces in the upper sefirot (souls. the fulfillment of the correction refers to sefirot (souls, and mental observance (intention) refers to the light entering the souls. the same reverse dependence exists between the sefirot (souls) and the light: the creation starts with the upper sefirot, filled with the lower lights, and ends with the lower sefirot (souls, filled with the upper light. thus, it is the low souls that reveal the upper light, but only if they engage in the proper study of kabbalah. the study of the zohar, and kabbalah itself, is a starting point in the correction of the entire world and the achievement of absolute peace and happiness. 85 c h a p t e r 11 f r o m t h e i n t r o d

ugh this knowledge, we will come to love him and aspire to him. although we all start from the farthest point, everyone is obliged to achieve the level of love and complete attainment of the creator. before being handed to us, kabbalah had passed through a great number of consecutive restrictions from the level of its creation in the world atzilut. however, its essence is constant and unchanging. the lower the level of the created beings, the more important it becomes for them. it helps them to free themselves from the shackles of a body constrained by its inner desires. in our world, kabbalah is hidden under coverings (nature, animate creatures, and time) that are controlled from the world atzilut. these shells are the sources of our suffering because they conceal the system of governance

LAITMAN M FROM CHAOS TO HARMONY

4 from chaos to harmony possible, and without taking into consideration that he is going to build himself on the ruin of his friend. and he adds further: man feels that all the people in the world should be under his own government and for his own private use. and this is a law that cannot be breached. and the only difference is in the choices of people. one chooses to exploit people by attaining the lower desires, and one by attaining government, while a third by attaining respect. furthermore, if one could do it without much effort, he would agree to exploit the whole world with all three together: wealth, government, and respect. however, he is forced to choose according to his ability and capability. it is interesting to see that to pave the way to a peaceful life we must first thoroug

ruistic force by being of the same thought, desire, and intention. this level of balance is called the speaking degree. if we love others, if humanity exists as one 92 from chaos to harmony unit, and if we are connected to one another as parts of a single organism, we thus create equilibrium between ourselves and this force at the highest level. for this reason, this force will be balanced in all the lower degrees as well. thus, all the negative manifestations of imbalance the suffering and the dearth we experience today at every level: inanimate, vegetative, animate, and human will cease. however, when we balance ourselves with respect to nature s force at lower degrees than the speaking level, when we correct our attitude to the inanimate, the vegetative or the animate, we will still exp

LAITMAN M KABBALAH REVEALED

it cannot receive with this aim xsurrounding light. 66 kabbalah revealed t h e ro u t e to carry out the task of becoming identical to the creator, the first thing the creature must obtain is the right environment to evolve and become creator-like. this environment is called worlds. at phase four, the creature was divided into two parts: upper and lower. the upper part constitutes the worlds, and the lower part constitutes the creature, which is everything within these worlds. roughly speaking, the worlds are made of desires where the masach allowed the light to enter phase four, and the creature will be made of desires where the masach did not allow the light to enter it. we already know that creation is made of one thing only: a will to receive delight and pleasure. therefore, upper and

receive delight and pleasure. therefore, upper and lower do not relate to places, but to desires that we relate to as higher or lower. in other words, higher desires are desires we appreciate more than the desires we consider lower. in the case of phase four, any desire that can be used to bestow upon the creator belongs in the upper part, and any desire that can t be used in this way belongs in the lower part. because there are five levels of desires xstill, vegetative, animate, speaking, and spiritual xeach level is analyzed. the workable ones create worlds, and the (as yet) unworkable ones create the creature. earlier in this chapter we said that the four-phase pattern is the basis for everything that exists. therefore, the worlds evolve by the same model that worked in the creation of

e creature. earlier in this chapter we said that the four-phase pattern is the basis for everything that exists. therefore, the worlds evolve by the same model that worked in the creation of the phases. the left-hand side of figure 4 is a look the origin of creation 67 into the contents of phase four, showing its division into upper and lower parts, and that the upper part contains the worlds and the lower part contains the creature. figure 4: left hand side of the drawing focuses on malchut s inner structure, showing that it s the source of all the spiritual worlds as well as the corporeal world. 68 kabbalah revealed so let s talk some more about phase four and how it works with the masach. after all, phase four is us, so if we understand how it works, we might learn something about ourse

ity, the worlds show the creature what the creator has given them and how they work with it in the right way. bit by bit, the creature can begin to use its desires this way, too, which is why desires in our world surface gradually, from the mildest to the most intense. 70 kabbalah revealed desires are divided in the following way: the world adam kadmon is the workable part of the still level, and the lower part of the still level, the creature, is the unworkable part. actually, at the still level there is nothing to correct because it s immobile and doesn t use its desire. the still level (on both parts) is only the root of everything that will follow. next, the world atzilut is the workable part of the vegetative level, and the lower part of the vegetative level, the creature, is the unwo

ually, at the still level there is nothing to correct because it s immobile and doesn t use its desire. the still level (on both parts) is only the root of everything that will follow. next, the world atzilut is the workable part of the vegetative level, and the lower part of the vegetative level, the creature, is the unworkable part. the world beria is the workable part of the animate level, and the lower part of the animate level, the creature, is the unworkable part. from all we ve learned so far, we still don t know which of the five worlds we talked about is our world. actually, none of them is ours. keep in mind that there are no places in spirituality, only states. the higher the world, the more altruistic a state it represents. the reason our world is not mentioned anywhere is that

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

our eyes. in this way, he will induce us to ask for compassion. inside the internal sensations of the kabbalist exists a part of the higher level, of the future state (ahap. one who- 122- attaining the worlds beyond perceives a higher spiritual level as an unattractive vacuum, rather than a state full of light, does not receive from the higher level. even though the higher level is full of light, the lower level perceives the higher only to the degree that the lower qualities permit one to do so. since the present qualities are not sufficient to receive the higher light, the individual does not perceive it. the concealment of the creator causes each of us to put forth a tremendous effort to attain the level of existence customarily accepted by our society. we blindly move forward, guided b

n perceive an upper spiritual level when our qualities and those of the spiritual state coincide. then, our degree of perception will be proportional to the degree of congruence between our qualities and those of the spiritual. we can perceive the upper level because all the spiritual steps are arranged sequentially from lowest to highest. moreover, the subsequent states overlap with one another; the lower half of the higher state is situated within the upper half of the lower state (ahap of upper falls into ge of lower. thus, the lowest part of our upper state is always present within us, but is usually not felt by us. the upper state above us is referred to as "the creator" because it functions as the creator for us. it gives birth to us and it gives us life and guidance. since we do not

ates is necessary. these states are the concealment of the creator from us when we perceive only ourselves and the egoistic forces governing us, and the revelation of the creator when we feel the power of the spiritual forces. in order for one who is still under the influence of egoism to perceive the closest upper object (the creator, the creator must equalize some of his qualities with those of the lower being the person seeking a connection with the creator. he will endow some of his altruistic qualities with egoistic attributes, and can then come into balance with the person seeing connection with him. the upper part elevates the malchut-midat hadin to the level of his galgalta ve eynaim. as a result, his ahap acquires egoistic qualities. in this manner, his ahap "descends" to the lowe

qualities with egoistic attributes, and can then come into balance with the person seeing connection with him. the upper part elevates the malchut-midat hadin to the level of his galgalta ve eynaim. as a result, his ahap acquires egoistic qualities. in this manner, his ahap "descends" to the lower part (the spiritual level of the seeker) and comes into a state of equivalence with the qualities of the lower part. eradicating egoism- 127- initially the lower part was not able to perceive the upper spiritual state. however, because the creator hid his highest altruistic qualities behind egoistic ones, he was able to descend to the level of the person so that the person was able to perceive him. because we perceive higher qualities as being egoistic, we are unable to truly grasp their essence

rience pleasure or vitality from spiritual aspirations is directed from above. this gives them the free will to conclude that their lack of pleasure comes from a lack of appropriate altruistic qualities in themselves. hence, the upper one must hide his true qualities from them. therefore, we must remember that the first stage of perceiving the spiritual is the feeling of spiritual deprivation. if the lower part is capable of realizing that the upper one is concealing himself because of their incongruity of qualities, and if that lower part asks for help to correct its own egoism by raising a prayer (ma n, then the upper part partially re- 128- attaining the worlds beyond veals himself (lifts his ahap) and displays his true qualities, which prior to this moment, were disguised beneath egois

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

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

the wisdom of truth, and the essence of the wisdom of kabbalah is no different than the essence of the bible. however, the laws, the legends, and the language of kabbalah are the most convenient and appropriate to use. the difference among the languages is in their accuracy. the language of kabbalah is more precise in depicting the connection between the root in the upper world and the branch in the lower world. the more accurately one connects oneself to one s upper root, the greater correcting force one receives. the language of kabbalah applies to terms that do not exist in our world, such as worlds and sefirot, charts and formulae. this language makes it easier to avoid confusion and materialization, and facilitates a clear and ordered approach to the study. the language of kabbalah i

before. as one discovers the oppositeness of the upper degree and its level of altruism, one must muster the strength to elevate to it. hence, prior to the state of ein sof, where all the ends come together, there is no absolute creator. the only definition we can give to the term, creator, is (until we reach ein sof) higher than i am. the upper degree builds, creates, begets, corrects, and fills the lower degree. the creator appears as a blend of higher qualities than those one presently possesses. the reshimot that awaken cause one to picture a higher degree every time. nevertheless, the depiction of the creator is always the projection of one s present qualities on the abstract light. the abstract light s pressure is constant; the changes and movements are only within. although only the

hem: creator creature upper force, upper light, upper, light, creator, god, godliness, the creator, the attribute of bestowal, the will to bestow, the will to please, the upper nature, the nature of altruism, the spiritual nature, the attribute of bina, the giver, the leader, the emanator, providence, guidance. kli (vessel, creature, lower, a soul, the attribute of reception, the will to receive, the lower nature, the nature of egoism, the corporeal nature, the physical nature, the attribute of malchut, the receiver. kabbalists discern various incidents, actions, and manners, both from the perspective of the upper one, and from the perspective of the lower one, ascribing to each of them a unique name. they do this to assist those who discover the upper world in finding their way in it. thi

ven teachings assists in the attainment of the wisdom of the torah in its secrets, elevates the wisdom of israel and the sanctification of god s name in the eyes of the nations, and brings redemption nearer. the voice of the turtle-dove, p. 118 to understand and to attain the wisdom of the torah contained in the upper light of wisdom, it is also necessary to study the seven teachings concealed in the lower world, the world of nature. the voice of the turtle-dove, p. 119 these are the seven teachings: a) the wisdom of calculus, attribute and measurement; b) the wisdom of creation and assemblage; c) the wisdom of medicine and growth; d) the wisdom of reason, grammar and law; e) the wisdom of playing music and sanctity; f) the wisdom of correction and integration; g) the wisdom of brw k a b b

LAITMAN M THE KABBALAH EXPERIENCE

n q: who is the creator? a: the wisdom of kabbalah, which studies the collective law of creation, uses words such as god, creator, and emanator, as technical names for forces, lights and degrees. the names, creator and emanator, are similar in definition. for example: each upper degree is called creator when relating to the degree below it, because the upper degree creates, controls, and develops the lower degree. creator is also a collective name for everything that exists, besides the souls, which are called creatures. the creator is a collective, special force that monitors the whole system of creation. that force is one and unique. in kabbalah there is but one primary law v the law of creation, which is to delight the creatures in any way the creatures can be delighted. all other laws

ing that happens in the upper world, descends v in due time v to our world, and begets its consequences here. the upper forces t h e k a b b a l a h e x p e r i e n c e 64 and their consequences, meaning the objects of our world, are linked by threads, so that from each of the upper forces is a consequence that extends to our world, the corporeal object that relates to it, and the thread by which the lower object is manipulated. therefore, in order to explain the structure of the upper world, kabbalists have chosen to name the upper forces by names and appellations from our world. thus the upper object gets its name from the corresponding object in the corporeal world. this language is called the language of the branches, where the upper power is the root, and the physical object is the br

ere does the correcting force come from, and how exactly does it do it? a: in order to help climb to the next degree, the superior degree lowers down its bottom part, called ahp (awzen, hotem, peh, to the degree below it. as result, we realize how we should change, how we can be corrected and where to receive the strength for it. the correction is performed through the surrounding light, since in the lower vessel there is still no screen in which to take the light. just think about it: if it could take in the light, it wouldn t need to be corrected, would it? the correction always comes from the superior degree, to which the vessel should rise when it is not yet corrected. that is why the correction is always induced from the outside, through an upper force that works as a surrounding ligh

no more than ten sefirot, only 613 times higher, clearer and more detailed. in other words, after reaching the first degree, one can already sense all the parts of reality, but in a way that s appropriate to the first degree. the three degrees of the soul s development- conception, infancy and adulthood- exist in each of the 613 degrees. of course, unless one has gone through all three states in the lower degree, one cannot attain them. but after the cycle of conception, infancy and adulthood, a person can already understand all the situations, even to the end of correction. however, the end of correction itself is unattainable because it has no parallel in lower degrees. the end of correction is the last degree. it is called the coming of the messiah, which comes after the light that cor

i c k i n g w i t h t h e a s c e n t q: during a spiritual ascent, when you re supposed to think about a lower situation, does that mean that you have to artificially descend to that situation? s p i r i t ua l wo r k 177 a: only the evil force pushes us to suffer and eat our own flesh. never, under any circumstances, should you look for lower situations because one is where one s thoughts are. the lower the situation one is tied to, the more distant one is from the creator. q: is it true that when in low situations, it is good to remind myself of good situations? a: no. it s not good to remind yourself how good you felt during the ascent, because you ve already fallen from that. if you now rise up again by remembering that ascent, it is not a correction or a new distinction. quality-wis

LAITMAN M THE PATH OF KABBALAH

rld from the perspective of the lights, meaning from the perspective of the creator, whereas we study it from the perspective of the screen, which helps the light expand. pa r t o n e: t h e b e g i n n i n g 25 rav laitman studied kabbalah with many teachers, but could find no answers until he was shown the books of the ari and baal hasulam. the upper degree is the creator, our own future state. the lower degree is the creature in his current state. the degrees are like an accordion, opening up to us as we progress. what is time? is it a changing, living concept? and if so, does it exist outside or inside us? does each degree keep its own time? the concept of time is a consequence of the work of the shells. we continue to feel time just as long as we refuse to agree with the creator about

ng runs through the core of the self, the human ego. for that reason, the ahp are corrected gradually, following the correction of galgalta and eynaim. thus, it is not as difficult to ascend to the world of atzilut with vessels of corrected ge, as it is to add the ahp to them, because the correction of the ahp contradicts the aim. all five worlds are like curtains hiding the light of the creator. the lower the world, the more it covers the light. the worlds/screens end at the barrier, which hides the light completely from our world. only a tiny spark called minute light enters our world. it is just enough to sustain life on earth. the creator made it so we could live without a screen. in the absence of light and having only a minute amount of light, there is no necessity for a screen. t h

their knowledge and insights on to us. they say that there are many other worlds besides our own. these worlds are like circles that surround one another. our world is at the innermost circle. we call this tiny circle our universe. pa r t o n e: t h e b e g i n n i n g 41 each of the circles is a world in itself. there are five circles altogether, or five worlds. each circle can sense itself and the lower ones, but not the upper ones. for that reason we, who are in the lowest circle, can feel only our own world. but if some of us can ascend with our senses to the spiritual world, to a higher circle, we become able to feel that world, as well as the worlds below it. thus, kabbalists live in several worlds at once, and are therefore aware of all the reasons for and the consequences of the e

tely attain the spiritual degree at the end of correction. imagine a state where you have a broken tool that you are supposed to work with. the first thing you d do is fix it. only afterwards would you be able to use it. the torah explains exactly how to fix that broken vessel, which is the soul we received from the creator. during the process of correction, one lives in two worlds, the upper and the lower, where the soul obtains the knowledge and the experience necessary for its advancement. most important, one begins to feel new feelings and obtain different spiritual attributes. when the process of correction is complete, the person is equipped with spiritual propert h e pa t h o f k a b b a l a h 54 ties for entering and remaining in the upper world in a state of calmness, eternity, co

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

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

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

f.c. is depicted perfectly clearly; a group of people is shown as worshipping the setting sun, or paying respect to it, in that attitude. 21. this book of the dead, as it has been somewhat unfortunately called, is part of a manual which in its entirety was intended as a kind of guide to the astral plane, containing a number of instructions for the conduct both of the departed and the initiate in the lower regions of that other world. the chapters which have been collected from the various tombs do not give us the whole of that work, but only one section of it, and even that is much corrupted. the mind of the egyptian seems to have worked along exceedingly formal and orderly lines; he tabulated every conceivable description of entity which a dead man could by any possibility meet, and arra

some of our lodges his portrait is placed in the east, above the chair of the r.w.m, and just beneath the star of initiation; others place it in the north, above an empty chair. upon his recognition and assent as head of the seventh ray the validity of all rites and degrees depends. he often selects pupils from among the brn. of the masonic order, and prepares those who have fitted themselves in the lower mysteries of masonry for the true mysteries of the great white lodge, of which our masonic initiations, splendid though they be, are but faint reflections, for masonry has ever been one of the gates through which that white lodge might be reached. today but few of his masons acknowledge him as their sovereign grand master, yet the possibility of such discipleship has ever been recognized

ed into forty-two nomes or counties, and the nomarch or ruler of the county was the master of the principal lodge of the nome. there was a grand lodge- not to be confused with the three grand lodges of amen to be described later- which consisted of all the nomarchs, and of which the grand master was the pharaoh. this grand lodge was convened at memphis, and worked a different ritual from those of the lower grades. it was to this body that the pharaoh announced his decrees; for although his power in the land was almost absolute, yet before any serious decision was made he always took counsel with his nomarchs- and, judging by their decisions, they were a very capable body of men. lesser matters were settled by an executive committee of this lodge over which the pharaoh presided; but importa

aps for a particular profession, brought up in the special culture of one of the nations, with its manners and habits of action, feeling and thought, constitutes his personality, the mask through which his voice can be heard in the world of outside appearances. this personality is fourfold- there is the physical body, then the etheric double or counterpart of that, then the emotional nature, then the lower mind- the last two constituting his own private storehouse and gallery of personal feelings and ideas. the s.d. stands for the lower mind, the j.d. for the emotional or astral nature; the i.g. for the etheric double, and the o.g. or t. for the physical body(*for a fuller study of these principles from this point of view, see professor wood fs book, the sevenrays) 143. according to this i

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ity; that all the great religions of the world were founded by them, according to the needs of the races for which they were intended, and that within these religions there have been schools of the mysteries to offer to those who are ready a swifter path of unfoldment, with greater knowledge and opportunities for service; that this path is divided into steps and degrees: the probationary path, or the lower mysteries, wherein the candidates are prepared for discipleship, and the path proper, or the greater mysteries, in which are conferred within the great white lodge itself five great initiations, which lead the disciple from the life of earth to the life of adeptship in god, to become a living flame, as it is said, for the lighting of the world. he is taught that god, both in the universe

ection of the mental or heaven-world in which the ego functions in his causal body; and at the same time the great ceremony of raising was explained in many layers of interpretation as the descent of the logos into matter, his mystic death and burial, and his rising again to a kingdom without end; and also as the personal descent of the soul into bodies, his resurrection from the death-in-life of the lower worlds of form, and his reincarnation upon earth once more. 157. the s s of the mysteries of osiris were much the same as we have to-day, though the s of g and d was that used in scottish and american workings; but the words were different, being much more positive in character. the f p o f were identical with those we use now, and the g or t is likewise unchanged. 158. the inner mysteri

generally chosen from among the brn. who had received the higher instruction, and had prepared themselves by many years of meditation, study and service. still, it sometimes happened that one might be chosen for initiation who had not passed through the outer steps of the mysteries, but in previous lives had prepared himself for it- for it is the ego who is initiated, not the mere personality of the lower planes. 188. there have always been five great initiations, which in christian teaching have been illustrated by stages in the life of the christ as related in the gospels, which contain elements derived from the teachings of the egyptian mysteries. the disciple jesus was an initiate of the egyptian lodge, and therefore much of the egyptian symbolism was adopted by his followers, and was

w far it was due to the incense seems problematical. 213. the people were a fine-looking race, obviously greek in type; their dress was simple, for the men in ordinary life usually wore nothing but a loincloth, except when they put on gorgeous official costumes for religious or other festivals. the women wore a cloth which covered the whole body, but was arranged something like an indian dhoti in the lower part, giving rather the effect of a divided skirt. 214. the interior of the island was mountainous, not unlike sicily, and there was much beautiful scenery. the architecture was massive, but the houses were curiously arranged. on entering, one came directly into a large hall like a church, in which the entire family and the servants lived all day, the cooking being done in one corner. at

he lyre or the conch-shell or the sistrum of egyptian cult were a means of invocation. 247. these highly interesting terra-cotta models illustrating the religious structures and ideas of the m.m. ii period are supplemented by an object- the scale of which answers to the same series as the group of columns- in the form of a portable seat (plate ii, 3, following p. 50. within it are some remains of the lower part and attachments of a figure. it is evident that we have here a palanquin either for a divinity or for his earthly representative, the priest-king, recalling the sedia-gestatoria still used by the papa-re at rome(*op. cit, pp. 222, 223, 224) 248. in its general arrangements the ritual chamber of the palace of phaestos was similar to the masonic temple in the palace of minos, but it c

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

to palestine from babylonia. seeking to make them allies, the persians even gave the repatriated jews money to rebuild the temple. the persians were zoroastrians, a religion built around the notion of an ongoing, more or less evenly matched struggle between ahura mazda (in later zoroastrianism, uhrmazd, the god of light and the upper world, and angra mainyu (later ahriman, the god of darkness and the lower world. partially because of a friendly link with the persians, judaism took in influences from zoroastrianism. thus satan, the closest thing the jews had to an evil spirit, was reconceived in the mold of angra mainyu as god s enemy. this portrait of an evil divinity locked in a cosmic war against god was later bequeathed to christianity. early christianity arose as a jewish sect during t

n as a fallen angel. believed to be eternally expelled from the garden of heaven for refusing to bow, upon god s order, in front of adam (i.e, a being made of earth, he gradually also came to be called satan. the hindu tradition is rich with mythic figures of divine, or semidivine, superhuman nature. in its literature demons are hierarchically ranked in various cosmic layers. demons who belong to the lower part of hierarchy are demonic, dark beings, such as the asuras, who are always adversaries to humankind. raksasas are demons who embody various hostile animals (snakes, vultures, etc, are identified with spirits of the night, kill people, and resemble vampires. other demons of the indian tradition that passed into buddhism are the bhutas, the pretas, and pisacas. buddhism, especially at

le,michael. the truth about role-playing games. in shawn carlson and gerald larue, ed. satanism in america. el cerrito, ca: gaia press, 1989. wise, russ. satanism: the world of the occult, probe ministries. http//www.probe.org/docs/satanism.html. egypt the ancient egyptians originally had no figure corresponding to a western satan. over time, however, set (also seth; sutekh, originally the god of the lower kingdom, became an evil deity. historians speculate that during reign of the hyksos, a foreign people who controlled egypt for 400 years, set was identified with their own god of war, baal, and worshiped under the name sutekh. after the hyksos left egypt, set s statues were destroyed and his name vilified because of his connection with the hated foreigners. eventually, everything that wa

mong beautiful surroundings. in the republic, the afterlife is described by a man who had what today would be termed a near-death experience. in his long and detailed story, the soul is supposed to journey to a place where there are two openings into the earth and two openings into the sky. judges sit in the middle and send the good souls up one of the upper openings and the evil soul down one of the lower openings. there, the souls are either rewarded or punished tenfold for one thousand years. after that time the souls come down or go up to the other openings and meet together in a meadow to swap experiences. the worst souls do not emerge, but are thrown forever into tartarus. see also cerberus; underworld for further reading: eliade,mircea, ed. encyclopedia of religion. new york:macmill

a middle realm occupied by humanity; and a lower world beneath the earth in which gods of darkness reside. in certain religious traditions, particularly the familiar western faiths, the god(s) of light became good and the gods of darkness became demons. a natural consequence of this moral division is that the realm of reward was placed in the upper world with god(s) and the realm of punishment in the lower world with the demons. in the christian tradition in particular, underworld devils acquire employment tormenting the souls of the damned. the popular association of hell with fire appears to originate in the association of hell with volcanic activity, during which the underworld belches up liquid fire in the form of molten lava. and, of course, the popular image of heaven as a realm wher

LIBER O

the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (atyrara- this word consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper triangle and trace it in dextro- rotary direction. the top of the lower triangle and trace it in dextro- rotary direction. the top of the lower should coincide with the central point of the upper triangle (ix. trace the hexagram of earth in the 2\ south, saying "ararita. this hexagram *1 has the apex of the lower triangle pointing- downwards, and it should be capable of/ inscription in a circle\ 1 (x. trace the hexagram of air in the 2/ west, saying "ararita

uth, saying "ararita. this hexagram *1 has the apex of the lower triangle pointing- downwards, and it should be capable of/ inscription in a circle\ 1 (x. trace the hexagram of air in the 2/ west, saying "ararita. this hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond -383 (xi. trace the hexagram of water in the/ north, saying "ararita# this hexagram has the lower triangle placed\ above the upper, so that their apices coincide (xii. repeat (i-vii. the banishing ritual is identical, save that the direction of the hexagrams must be reversed. the greater ritual of the hexagram. invoking banishing- 2 *2 *1 1# 1 2 *1* 2* 1 *2- 2# 1/ 4:9# 6:7-*5:8 3:10- 2:4* 2:11/*1:12^ 1:12- 6:7* 4:9 3:10 5:8-*2 *1- 1# 2/ to invoke or banish planets or zodiacal signs

m. invoking banishing- 2 *2 *1 1# 1 2 *1* 2* 1 *2- 2# 1/ 4:9# 6:7-*5:8 3:10- 2:4* 2:11/*1:12^ 1:12- 6:7* 4:9 3:10 5:8-*2 *1- 1# 2/ to invoke or banish planets or zodiacal signs. the hexagram of earth alone is used. draw the hexagram, 385- beginning from the point which is attributed to the planet you are dealing with (see 777 col. lxxxiii. thus to invoke jupiter begin from the right hand point of the lower triangle, dextro-rotary and complete; then trace the upper triangle from its left hand point and complete. 1\ 2# trace the astrological sigil- of the planet in the centre of/ your hexagram\ for the zodiac use the- hexagram of the planet which *2-*1 rules the sign you require (777, col. xxxviii) but draw\ the astrological sigil of the- sign, instead of that of the 1 *1 planet *2 2# for ca

LIBER ALEPH

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

LIBER CHANOKH

signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. liber lxxxiv 13 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right

the decan (see 77712. liber lxxxiv 13 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the sub-element. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order d

tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of the file, in this order from left to right: spirit, air, water, earth

s, let them forget their names. the work of man and his pomp, let them be defaced. his buildings, let them become caves for the beasts of the field! confound her understanding with darkness! for why? it repenteth me that i have made man. one while let her be known, and another while a stranger: because she is the bed of an harlot, and the dwelling-place of him that is fallen. o ye heavens, arise! the lower heavens beneath you, let them serve you! govern those that govern! cast down such as fall. bring forth with those that increase, and destroy the rotten. no place let it remain in one number. add and diminish until the stars be numbers. arise! move! and appear before the covenant of his mouth, which he hath sworn unto us in his justice. open the mysteries of your creation, and make us par

LIBER DCCCLX JOHN ST

fs studio. 12.15. i have spent the morning in modelling siddh.sana.a more difficult task than appeared. rather like the task! but i went on with the mantra, and made some reflections upon kamma. i will now have a yog. coffee and sandwich, and return to my illumination of the ritual. in the desert of my soul, where no herb grows, there is yet one little spring. i am still one-pointed, at least in the lower sense that i have no desire or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3. years of drought (the 3. coils of the kundalin. are implied by this) and this ek.grata is the little cloud like a hand (yod, the lingam of great .iva. and, though i catch up my robe and run john st. john 77 before the chariot of the king into jezreel, it may be that

ll return and humble myself before the lord adonai. 10.18. home again; have done odd necessary things, and am ready to work. i feel slack; and i feel that i have been slack, though probably the record shows a fair amount of work done. but i am terribly bruised by the great fall; these big things leave the body and mind no worse, apparently; but they hurt the self, and later that is reflected into the lower parts of the man as insanity or death. i must attain, or. an end of john st. john. an end of him, one way or the other, then! good-bye, john! 10.30. ten minutes wasted in sheer mooning! i fm getting worse every minute. 10.40. fooled away ten minutes more! 10.57. humiliation enough! for though i made the cross with blood and flame, i cannot even remain concentrated in humiliation, which y

LIBER DCCCXI ENERGIZED ENTHUSIASM

only glimpse of heaven, just as the destructive criticism of the phallicists has only proved sex to be a sacrament. consciousness, says the materialist, axe in hand, is a function of the brain. he has only re-formulated the old saying, gyour bodies are the temples of the holy ghost. h! now sex is justly hallowed in this sense, that it is the eternal fire of the race. huxley admitted that gsome of the lower animalcula are in a sense immortal, h because they go on reproducing eternally by fission, and however often you divide x 6 liber dcccxi by 2 there is always something left. but he never seems to have seen that mankind is immortal in exactly the same sense, and goes on reproducing itself with similar characteristics through the ages, changed by circumstance indeed, but always identical i

LIBER LVII

to the realm of cryptography; indeed the viginaire cipher, held unbreakable until the development of the babbage engine, uses a latin version of the .right table. t.s] 8 alternatively, no points for the first, one for the second, two for the third; this is the version given by agrippa. the masonic .royal arch. cipher is based on a similar principle. t.s. on the qabalah 9 with a yod, y, written at the lower left-hand corner &c. in isaiah ix, 6, 7, the word hbr\l, lemarbah, for multiplying, is written with the character (m final) in the middle of the word, instead of the ordinary initial and medial m. the consequence of this is that the total numerical value of the word, insted of being 30+ 40+ 200+ 2+ 5= 277, is 30+ 600+ 200+ 2+ 5= 837 (by gematria) lz tt, tat zal, the profuse giver. thus

e in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word, or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath.78 463. shows what the wand ought to represent. not 364;79 so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is glad that the stooping dragon attacks the sanctuary. he is doing it himself. hence buddhists make ignorance the greatest fetter of all the ten fetters. but in truth knowledge implies a knower and a thing known, th

LIBER LXVII THE SWORD OF SONG

t come to found a hundred years club, and to include mosquitoes in the membership. in this case to have kept perdu. r abu alive was to have played into the hands of his enemies. my first precept is merely a general rule.3 in 1 the buddha had such long ears that he could cover the whole of his face with them. ears are referred to spirit in hindu symbolism, so that the legend means he could conceal the lower elements and dwell in this alone. 2 here is the little rift within the lute which alienated crowley from active work on buddhist lines; the orthodox failing to see his attitude. 3 a more likely idea that the brilliantly logical nonsense of .pansil. supra. the three characteristics 77 the bulk of cases one should certainly abstain from destroying life, that is, wantonly and wilfully: but

give up his premisses nor dispute the validity of his logical processes, but who shrinks in horror from the inevitable conclusion; he supposes there must be something wrong somewhere, and concludes that the sole use of reason is to discover its own inferiority to faith. as deussen3 well points out, faith in the christian sense merely amounts to 1 the conception of satan as a positive evil force; the lower triangle of the hexagram. 2 encyclopedia britannica, art. metaphysics. 3 .the principles of metaphysics. macmillan. an essay in ontology 93 being convinced on insufficient grounds.1 this is surely the last refuge of incompetence. but though, always on the original hypothesis of the infinity of space &c, the advaitist position of the vedantists and the great germans is unassailable, yet o

st in so many words, in evolution and ethics .it was no less plain to some of these antique philosophers than to the fathers of modern philosophy that suffering is the badge of all the tribe of sentient things; that it is no accidental accompaniment, but an essential constituent of the cosmic process. and in the same essay, though he is disposed to deny more than the rudiments of consciousness to the lower forms of life, he is quite clear that pain varies directly (to put it loosely) with the degree of consciousness. cf. also .animal automatism. pp. 236-237 (2) sorrow.s cause..the cause of sorrow is desire. i take desire here to include such a phenomenon as the tendency of two molecules of hydrogen and chlorine to combine under certain conditions. if death be painful to me, it is presumabl

LIBER LXXVIII

ume. it also is surmounted by a tiger fs head, and the same symbol forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right a description of the cards of the taro 15 hand rests on a small golden or brazen altar ornamented with ram fs heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superfici

e taro 29 carefulness, sociability and avoiding of strife, yet victory therein: also insolence, and pride of riches and success, etc. the whole dependent on the dignity. tiphareth of y (gain. hereunto are allotted the great angels lafys and hymlo of the schemhamphorash. xxiii the lord of valour seven of wands two hands holding by grip six wands, three crossed. a third hand issuing from a cloud at the lower part of the card, holding an upright wand which passes between the others. flames leap from the point of junction. above and below the central wand are the symbols of% and e, representing the decan. possible victory, depending on the energy and courage exercised; valour; opposition, obstacles and difficulties, yet courage to meet them; quarrelling, ignorance, pretence, and wrangling, and

he branches as well as flowers$ and f above and below. complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. the whole according to dignity. yesod of (inheritance, much increase of goods. herein those mighty angels layzh and hydla have rule and dominion. xxvi the lord of wealth ten of pentacles an angelic hand, holding by the lower extremity a branch whose roses touch all the pentacles. no buds, however, are shewn. the symbols of# and f are above and below. a description of the cards of the taro 31 the pentacles are thus arranged i. completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dul

solence and impertinence, yet mirth and jollity therewith. a marplot, loving to overthrow the happiness of others; a repeater of things; given to much unprofitable speech, and of many words. yet clever, eloquent, etc, according to dignity. malkuth of w (ruin, death, defeat, disruption. herein the angels hybmd and laqnm reign. liv the lord of love two of chalices a white radiant hand, issuant from the lower part of the card from a cloud, holds lotuses. a lotus flower rises above water, which occupies the lower part of the card rising above the hand. from this flower rises a stem, terminating near the top of the card in another lotus, from which flows a sparkling white water, as from a fountain. crossed on the stem just beneath are two dolphins, argent and or, on to which the water falls, an

the card rising above the hand. from this flower rises a stem, terminating near the top of the card in another lotus, from which flows a sparkling white water, as from a fountain. crossed on the stem just beneath are two dolphins, argent and or, on to which the water falls, and from which it pours in full streams, like jets of gold and silver, into two cups; which in their turn overflow, flooding the lower part of the card$ and d above and below. harmony of masculine and feminine united. harmony, a description of the cards of the taro 47 pleasure, mirth, subtlety: but if ill dignified.folly, dissipation, waste, silly actions. chokmah of h (marriage, love, pleasure. therein rule the angels lauya and hywbj. lv the lord of abundance three of chalices a white radiating hand, as before, holds a

LIBER MMCMXI NOTE ON GENESIS

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

LIBER O

exagram of fire in the east, saying .ararita (atyrara) which word consists of the initials of a sentence which means .one is his beginning; one is his individuality: his permutation is one. e liber o vel manvs et sagitta 10 this hexagram consists of two equilateral triangles, both apices pointing upwards. begin at the top of the upper triangle and trace it in a dextro-rotary direction. the top of the lower triangle should coincide with the central point of the upper triangle (ix) trace the hexagram of earth in the south saying .ararita. this hexagram has the apex of the lower triangle pointing downwards, and it should be capable of inscription in a circle. e (x) trace the hexagram of air in the west, saying .ararita. this hexagram is like that of earth; but the bases of the triangles coinc

arth in the south saying .ararita. this hexagram has the apex of the lower triangle pointing downwards, and it should be capable of inscription in a circle. e (x) trace the hexagram of air in the west, saying .ararita. this hexagram is like that of earth; but the bases of the triangles coincide, forming a diamond. e (xi) trace the hexagram of water in the north, saying .ararita. this hexagram has the lower triangle placed above the upper, so that their apices coincide. e (xii) repeat (i-vii) the banishing ritual is identical, save that the direction of the hexagrams must be reversed.12 svb figvra vi. 11 the greater ritual of the hexagram to invoke or banish planets or zodiacal signs. the hexagram of earth alone is used. draw the hexagram, beginning from the point which is attributed to the

itual is identical, save that the direction of the hexagrams must be reversed.12 svb figvra vi. 11 the greater ritual of the hexagram to invoke or banish planets or zodiacal signs. the hexagram of earth alone is used. draw the hexagram, beginning from the point which is attributed to the planet you are dealing with (see .777. col. lxxxiii) thus to invoke jupiter begin from the right-hand point of the lower triangle, dextro-rotary, and complete; then trace the upper triangle from its lefthand point and complete. trace the astrological sigil of the planet in the centre of your hexagram. for the zodiac use the hexagram of the planet which rules the sign you require(.777. col. cxxxviii; but draw the astrological sigil of the sign instead of that of the planet. for caput and cauda draconis use

LIBER TZADDI

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

LIBER XLI THIEN TAO

that i will have no interference with my story on the part of all these dull sensible people. i am going straight on, and if the reviews are unfavourable, one has s 4 liber xli always the recourse of suicide) dangerously unstable. the warrior aristocracy of the upper house had been so diluted with successful cheesemongers that adulteration had become a virtue as highly profitable as adultery. in the lower house brains were still esteemed, but they had been interpreted as the knack of passing examinations. the recent extension of the franchise to women had rendered the yoshiwara the most formidable of the political organizations, while the physique of the nation had been seriously impaired by the results of a law which, by assuring them in case of injury or illness of a life-long competenc

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

ri says simply that a wolf swallows the sun, and another the moon, and it is apparent that he regards neither of these as identical to fenrir, for only after describing the swallowing of the sun and moon and a devastating earthquake does he report that fenrir has gotten loose. but fenrir fs subsequent action echoes the swallowing of the heavenly bodies, for he ggoes about with a gaping mouth, and the lower jaw is on the earth and the upper against the sky.he would gape wider if there were room.fires burn from his eyes and nostrils. h in the series of duels that make up the gods f last stand against the forces of chaos, odin fights with and is killed by fenrir. voluspa, stanza 53, reads: then the second sorrow of hlin [frigg] occurs, when odin goes to fight with the wolf. voluspa gives no d

also tells of odin fs death in the jaws of the wolf of vidar fs vengeance. odin has just asked vafthrudnir about odin fs fate. the wolf will swallow aldafodr [odin] vidar will avenge this; the malevolent jaws he will cleave at the death of the wolf. snorri agrees that fenrir swallows odin and goes on to describe the vengeance thus: immediately thereafter vidar will come forth and put one foot on the lower jaw of the wolf. with one hand he will take hold of the upper jaw of the wolf and tear apart his gullet, and that will be the death of the wolf. like his father loki and his brother the midgard serpent, then, fenrir is a creature who spends time among the gods, is bound or cast out by them, and returns at the end of the current mythic order to destroy them, only to be destroyed himself a

artnership with a giantess, otherworld journeys, necromancy, wedge formation, and voluntary hanging make it clear that hadingus had obvious odinic associations, and indeed the story of odin and mithothyn is inserted into the life of hadingus with no discernible association. and yet there are very strong associations with njord as well. hadingus fs wife regnhild chooses him after an examination of the lower legs of the men assembled at a banquet. hadingus had saved her from marriage to a giant, and though ignorant of his identity, while nursing him back to health she had put a ring in a leg wound. recognizing this token, she chooses him. even if this motif seems only distantly related to skadi fs choosing of njord by his lower legs, the other parallel is spot on: hadingus complains, in vers

rn here of continuity from the old mythological order to the new one. vidar and vali are both gods of vengeance, and magni too undertakes an act in the mythological present that, even if it is not vengeance, is at least aimed at his father fs opponent in the aftermath of a battle. at the end of thor fs duel with hrungnir, which we have from skaldskaparmal in snorri fs edda, thor lies pinned under the lower leg of the dead giant: all the asir came up, when they heard that thor had fallen, and were going to get the leg off him, but they couldn ft move it at all. then magni arrived, the son of thor and jarnsaxa. he was three nights old [three years old, according to some manuscripts of snorri fs edda. he threw the leg off thor and said: gwhat a pity, father, that i came so late; i think i cou

that singes thjazi fs feathers and causes him to crash inside the gate of valholl, where the gods kill him. here the much shortened account in haustlong ends. skaldskaparmal continues with the aftermath. thjazi fs daughter skadi puts on armor and sets off to demand compensation. in asgard she agrees to accept a husband from among the gods as compensation, and the gods offer her a choice based on the lower legs alone (old icelandic fotr, the term used, actually denoted the foot or the foot and leg. seeing a particularly nice pair, she says, gi choose this one; there can be little ugly about baldr, h but she has chosen njord. her final condition is that the gods should make her laugh, and loki succeeds in doing so by tying a rope about his testicles and the beard of a she-goat and then, whi

LUCIFERIAN SORCERY

nd the veil little known by most, for i am a child of this flesh! 10 i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a witches sabbat grimoire of vampiric sorcery and chaos magick by michael ford, 1999, 2001 saturn itself is the lower octave of which initiation is led, and through this planetary symbol may the practitioner emerge through the dual gnosis of lucifer and shaitan, the gateways of becoming upon the path. the order of phosphorus is founded upon the techniques taught through the lore of witches sabbat, the lore and legend of the old transferred into magickal technique. the common history of the gnosis is lab

LUCIFERIAN SORCERY AND SET TYPHON

ger and progress as an adept. chaos magick in the terms of which i refer to are tools of various forms of ritual belief to construct your own initiatory focus. the foundation is the consistent aspect of chaos sorcery in the luciferian path. the witches' sabbat itself is composed of two aspects, the celestial or empyrean (the highest aspect of light, luciferian fire and divinity) and the infernal (the lower aspects, the daemonic. what the witches' sabbat is the spiritual transference from the waking flesh (everyday life) to the astral/dream rite (the gathering of witches and sorcerer in the arena of the dream. the sabbat has been explored since before the middle ages, in the form of the infernal, daemonic and often demoting in the lens of christianity. it was austin osman spare, in his one

g of daemon and angel, their union outside of a christian standpoint. it is the otherness which individuals may seek to inspire, bringing one closer to the lord of storms and chaos, set to a spirit of order in the self. when writing of angels, a point of the `angelick familiar, luciferian angel or holy guardian angel may be observed, higher aspects of our consciousness, while `demonic familiar is the lower, bestial aspects of our consciousness, atavisms, the shadow itself. here is the essence of ahriman as the bringer of shadow, from which we encircle both the higher with the lower. references to the infernal and demonic within luciferian witchcraft are aimed as that same process of self-liberation, initiating change and progress of the self from a magical perspective. the sabbat itself st

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

the nineteenth century that has lingered in various forms until the present. social darwinism has little to do with darwin other than being a misapplication of the concept of survival of the fittest. this concept is just one particular aspect of evolutionary theory, but it was latched upon by early social scientists who also misunderstood the science of genetics to justify the brash treatment of the lower social classes. for these intellectuals, belonging (and remaining) at the bottom of the social ladder meant absence of fitness to compete in the world, and not only that, but this absence of fitness was hereditary, as well. social darwinism was a doctrine, not a scientific theory, and it is best dismissed. another unfortunate offshoot of the misapplication of darwinism and genetics was t

MACNULTY W KIRK KABBALAH AND FREEMASONRY

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

asonic symbolism will be to remember that in one of the volumes of the sacred law we are told that. ye are the temple" masonic labor is interior work, work on one's self. when a candidate is first admitted into the order he is said to be an apprentice, and as a beginner his labors take place on the ground floor of the temple. in kabbalistic terms, we may think that the ground floor corresponds to the lower face of the tree, the part of the psyche in intimate contact with the physical world. in figure 11 we see the prominent symbols of the apprentice degree "on the tree" note first, faith, hope and charity, to the left. i have placed them to indicate that the "ladder" corresponds to the central column of the tree, and the three "principal rounds" correspond to the major steps up the central

MAGIC AND SPELLS

, craft (calligraphy, or a similar craft skill. inscribing a magic tattoo requires a craft check. the dc varies with the kind of tattoo, as noted below. a caster o 3rd to 6th level can inscribe the following tattoos (dc 10 +2 resistance bonus on one type of saving throw (fortitude, reflex, or will +1 luck bonus on attack rolls +1 deflection bonus to ac. a caster of 7th to 12th levels can inscribe the lower-level tattoos, plus the following (dc 15: magic +2 resistance bonus on all saving throws +2 competence bonus on attack rolls' the ability to recall one cast 0-level, 1st-level, or 2nd-level spell (just as though the subject were using a pearl of power. the caster chooses the spell level. a wizard of 13th level or higher can inscribe all of the above tattoos plus the following (dc 20" spe

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ber of separate monadic entities unfolding spontaneously through the objectification of innate active qualities. all things are conceived as consisting of single monads of varying magnitudes or of aggregations of these bodies, which may exist as physical, emotional, mental, or spiritual substances. god is the first and greatest monad; the spirit of man is an awakened monad in contradistinction to the lower kingdoms whose governing monadic powers are in a semi-dormant state. though a product of the leibnitzian-wolfian school, immanuel kant, like locke, dedicated himself to investigation of the powers and limits of human understanding. the result was his critical philosophy, embracing the critique of pure reason, the critique of practical reason, and the critique of judgment. dr. w. j. duran

ed for the purpose of assisting the struggling human creature to reawaken the spiritual powers which, surrounded by the flaming click to enlarge a female hierophant of the mysteries. from montfaucon's antiquities. this illustration shows cybele, here called the syrian goddess, in the robes of a hierophant. montfaucon describes the figure as follows "upon her head is an episcopal mitre, adorned on the lower part with towers and pinnacles; over the gate of the city is a crescent, and beneath the circuit of the walls a crown of rays. the goddess wears a sort of surplice, exactly like the surplice of a priest or bishop; and upon the surplice a tunic, which falls down to the legs; and over all an episcopal cope, with the twelve signs of the zodiac wrought on the borders. the figure hath a lion

stence of ormuzd. because of his jealousy and rebellion, ahriman became the spirit of evil. from himself he individualized a host of destructive creatures to injure ormuzd. when ormuzd created the earth, ahriman entered into its grosser elements. whenever ormuzd did a good deed, ahriman placed the principle of evil within it. at last when ormuzd created the human race, ahriman became incarnate in the lower nature of man so that in each personality the spirit of good and the spirit of evil struggle for control. for 3,000 years ormuzd ruled the celestial worlds with light and goodness. then he created man. for another 3,000 years he ruled man with wisdom, and integrity. then the power of ahriman began, and the struggle for the soul of man continues through the next period of 3,000 years. dur

d the fiery destruction of the universe-[these] are some of the resemblances which, whether real or only apparent, enabled mithraism to prolong its resistance to christianity" the rites of mithras were performed in caves. porphyry, in his cave of the nymphs, states that zarathustra (zoroaster) was the first to consecrate a cave to the worship of god, because a cavern was symbolic of the earth, or the lower world of darkness. john p. lundy, in his monumental christianity, describes the cave of mithras as follows "but this cave was adorned with the signs of the zodiac, cancer and capricorn. the summer and winter solstices were chiefly conspicuous, as the gates of souls descending into this life, or passing out of it in their ascent to the gods; cancer being the gate of descent, and capricorn

l of seven. the six (three pairs) ons (living, divine principles) were described by simon in the philosophumena in the following manner: the first two were mind (nous) and thought (epinoia. then came voice (phone) and its opposite, name (onoma, and lastly, reason (logismos) and reflection (enthumesis. from these primordial six, united with the eternal flame, came forth the ons (angels) who formed the lower worlds through the direction of the demiurgus (see the works of h. p. blavatsky) how this first gnosticism of simon magus and menander, his disciple, was amplified, and frequently distorted, by later adherents to the cult must now be considered. the school of gnosticism was divided into two major parts, commonly called the syrian cult and the alexandrian cult. these schools agreed in ess

MASTERING WITCHCRAFT

out (because of the strain involved in doing this, it is best to employ fairly slender, short tapers) if your deep mind has been sufficiently attuned during the operation, your victim should begin to feel signs of depression or anxiety within about a day or so. witchcraft of this sort doesn't always take effect immediately. it sometimes appears to need about twenty-four hours to percolate through the lower levels of the deep minds concerned and begin to manifest itself in waking consciousness. the secret of success here, however, remains as always in whipping up your passions to the required intensity, and at the same time alerting your deep mind by the correct degree of concentration and repetition. while we're on the subject of saturn-type operations, it is a good time to consider the wh

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

unto the spirits when they do appear, so that they be compelled to take human shape upon them and be obedient (colours- circle, hexagon, and t cross in centre outlined in black, maltese crosses black; the five exterior triangles of the hexagram where te, tra, gram, ma, ton, is written, are filled in with bright yellow; the t cross in centre is red, with the three little squares therein in black. the lower exterior triangle, where the sigil is drawn in black, is left white. the words tetragrammaton and tau are in black letters; and agla with alpha and omega in red letters) the pentagram of solomon. this is the form of pentagram of solomon, the figure whereof is to be made in sol or luna (gold or silver, and worn upon thy breast; having the seal of the spirit required upon the other side th

MEANING OF MASONRY

n were always buried in the north or sunless side of a churchyard. the seat of the junior members of the craft is allotted to the north, for, symbolically, it represents the condition of the spiritually unenlightened man; the novice in whom the spiritual light latent within him has not yet risen above the horizon of consciousness and dispers ed the clouds of material interests and the impulses of the lower and merely sensual life. the initiate placed in the n.e. corner is intended to see, then, that on the one side of him is the path that leads to the perpetual light of the east, into which he is encouraged to proceed, and that on the other is that of spiritual obscurity and ignorance into which it is possible for him to remain or relapse. it is a parable of the dual paths of life open to

e. this is in allusion to the narrow and painful p th of real initiation of which our entrance into the lodge between the pillars is a symbol. now all great symbols are shadowed forth in the person of man himself. the human organism is the true lodge that must be opened and wherein the great mysteries are to be found, and our lodge rooms are so built and furnished as to typify the human organism. the lower and physical part of us is animal and earthy, and rests, like the base of jacob's ladder, upon the earth; whilst our higher portion is spiritual and reaches to the heavens. these two portions of ourselves are in perpetual conflict, the spiritual and the carnal ever warring against one another; and he alone is the wise man who has learned to effect a perfect balance between them and to es

eme of divine degree of consciousness resident at man's spiritual centre when he has become able to open his lodge upon that centre and to function in and with it. the" height" of the lodge" even as high as the heavens) implies that the range of consciousness possible to us, when we have developed our potentialities to the full, is infinite. man who has sprung from the earth and developed through the lower kingdoms of nature to his present rational state, has yet to complete his evolution by becoming a god-like being and unifying his consciousness with the omniscient--to promote which is and always has been the sole aim and purpose of all initiation. to scale this" height" to attain this expansion of consciousness, is achieved" by the use of a ladder of many rounds or staves, but of three

all be no more thy light by day, neither for brightness shall the moon give light unto thee; but the lord shall be unto thee an everlasting light and thy god thy glory; and the days of thy mourning shall be ended (is. lx. 19-20. the three lesser officers and tyler, who, with the three principal ones, complete the executive septenary, represent the three greater officers' energies transmitted into the lower faculties of man's organism. the senior deacon, as the master's adjutant and emissary, forms the link between east and west. the junior deacon, as the senior warden's adjutant and emissary, forms the link between west and south; whilst the inner guard acts under the immediate control of the junior warden and in mutually reflex action with the outer guard or contact-point with the outer w

n has become divinized, in virtue of this descent and union. in masonic terms, the vital and immortal principle resident in the candidate has at las t superseded his temporal life-principle and established him upon a new centre of incorruptible life. now, and perhaps only now, becomes thoroughly appreciable the necessity for the earlier purifications, discipline, self-crucifixion and death of all the lower nature. how could the purity of the divine essence tabernacle in the coarse body of the sensualist? how could the eternal wisdom unfold its treasures in a mind benighted or caring for nothing but base metals and material pursuits? how could the universal will co-operate with and function through the man whose petty personal will blocks its channel, antagonizing it at every turn with his

MICHAEL FORD BOOK OF CAIN

f the spirit. lilith showed me the art of the sabbat, and how i may become al-aswad at will. the shadow was grown and made strong by the arts of ahriman, who was as darkness. the beast became human flesh, and i was able to become both. i was brought in union and great ecstasy the harmony of the celestial heights of my father s realm, being the air and fire. i was also shown and taught the arts of the lower realm, called a secret place known as arezura, that shadow and flame was the mastery over the earth. i was blessed again with the mark of cain which is the distinct mark of our lord the devil, which is the self in perpetual opposition which breeds strength and development. the mark of the devil was the initiation mark of azazel and lilith, which may come as caul or birth mark, this may b

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

yan (race of masters)anunaki (the gods of heaven)tuatha de danaan (gaelic magi)children of dan (keeper of the treasures of the temple of solomon)mayanarmananschaft (teutonic masters)ernst haeckelgerman zoologist, mentor of jung, brought darwinism to germany. discovered that ontogeny recapit-ulates phylogeny (see p. 36.)thomas malthus (1766-1834)english economist who believed in the eradication of the lower elements of society. he proposed wars,conflicts, epidemics, and famines to thin out the herd. he especially wanted to control the sexual maniaof the lower classes. darwin enthusiastically embraced these ideas.herbert spencerwhile darwin got the credit, the leading proponent of this chilling, racial evolutionary theory was notdarwin but herbert spencer, whose ideas were based on race. spe

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

es ananta shesha, whoserves vishnu as a bed and supports the universal structure. they are both situated at the bottom of theuniverse on the great ocean called garbhodaka. scandinaviathe norse ragnarok involves the destruction of the earth and the abodes of the norse demigods (calledasgard. it is said that during ragnarok the world is destroyed with flames by a being called surt, wholives beneath the lower world (appropriately called hel) and was involved in the world's creation. bycomparison, the bhagavata purana (3.11.30) states that at the end of brahma's day, the devastationtakes place due to the fire emanating from the mouth of sankarshana. sankarshana (ananta shesha) isa plenary expansion of krishna who is seated at the bottom of the universe (bhagavata purana 3.8.3),beneath the lowe

eggs in moist vessels, where they remained forfive hundred years. when the years had passed, the sons of kadru hatched from their eggs, but from vinata's two eggs hertwo sons were not to be seen. that austere and godly woman, anxious to have children, was ashamed.thus vinata broke open one egg and saw therein her son. authorities say that the upper half of thechild's body was fully developed, but the lower half was not yet well formed. this son was aruna, the charioteer of surya, the sun god. his brother was the powerful garuda, divineeagle, who became the carrier of vishnu. garuda is an avowed enemy of serpents who are his food.krishna mentions him among the most prominent representatives of his power: among the daityademons i am the devoted prahlada, among subduers i am time, among beast

be red; for i speak of no nearer description than of reasonableoccular distance. for coming near it; hath already beene too dearly payd for you, as you shall hear here-after.it is likewise discovered to have large feete but the eye may be there deceived; for some suppose thatserpents have no feete, but glide upon certain ribbes and scales, which defend them from the upper partof their throat unto the lower part of their bellie, and also cause them to move much faster. for so thisdoth, and rids away (as we call it) as fast as a man can run.he is of countenance very proud, and at the sight or nearing men or cattell, will raise his necke upright,and seem to listen and looke about, with a great arrogancy. there are likewise on either side of him dis-covered, two great bunches so big as a large

MICHAEL WYNN THE SOUL TRAVELERS

ah, the material world. in the kabala, and occult in general, the universe is seen as series of layers where energy, originating from the top, cascades downwards becoming increasingly solid. each layer represents a slightly more solid reflection of the contents of the layers above. since this energy is constantly flowing down through the worlds, any alteration occurring above will trickle down to the lower levels. it s curious that modern day scientists, the self-proclaimed string-theorists, are coming to the exact same conclusion as the ancient kabala did, a 10 dimensional universe. another system which is equally common, and probably more friendly to the human mind, is the breaking up of the universe into 5 layers. the first layer, spirit, represents the mind of god and is composed of pu

vel of reality (material, but instead the magician will attempt to alter the higher levels of the universe knowing that those changes will eventually trickle down to the etheric and material world. it is in the way does the magician alter reality by intention. the mental world, being nothing but concepts and thoughts, are affected by the magician in such a way as to produce predictable results on the lower levels of reality. one could argue that my distinction of mental/astral/etheric worlds is unnecessary, or just plain wrong; some occults only make reference to 3 worlds: divine, astral, and material. i m satisfied as long as you understand the concept of cascading, and slowly solidifying energy. in truth, there s nothing slow about it. the objects in the separate worlds are copies of eac

gether by a rope; they respond instantly to changes in the others. as above, so below. every individual has a copy of themselves on each of the 5 planes. these 5 copies of the self are not unified, however, but divided in 3 pieces by 2 large gaps. the first gap is often referred to as the veil, and this veil not only divides the astral plane into 2 parts, it also divides the material body, called the lower self, from that person s guardian angel. between the astral and the mental planes lies the second deep gap, this gulf is often called the abyss. the abyss is what separates a person from their higher self, often called their higher genius; the higher self is nothing more than copies of the individual which reside in the planes above and represents each person s connection to god. further

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

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

spiral force, the traveling point of magickal energy. the same may be stated in the antinomian practice of left hand path magick, it is the spiral force from below (darkness) which ascends through the body (self) towards the luciferian realms (light. a good point of focus may be the planet saturn, which holds two octaves[2] which is a lower and higher. the opposing force resides in both octaves, the lower being satanas= rebellion, adversity, fire and the destructive power of the sun. the lower is the demonic, being the fall from the light to taste the wisdom of darkness. the higher octave is lucifer, the angel-serpent which brings wisdom to mankind. lucifer is known in the sabbat and luciferian witchcraft lore as among other names, azal ucel, being a sigillic word-manipulation of azazel a

MOODY RAYMOND A LIFE AFTER LIFE

nts i have discussed. in addition, however, it contains a unique twist not encountered before: the being of light tells the man involved of his impending death in advance, and then decides subsequently to let him live. at the time this happened i suffered, as i still do, with a very severe case of bronchial asthma and emphysema. one day, i got into a coughing fit and apparently ruptured a disk in the lower part of my spine. for a couple of months, i consulted a number of doctors for the agonizing pain, and finally one of them referred me to a neurosurgeon, dr. wyatt. he saw me and told me that i needed to be admitted to the hospital immediately, so i went on in and they put me in traction right away. dr. wyatt knew that i had bad respiratory diseases so he called in a lung specialist, who

MORALS AND DOGMA

alization, not from deliberate evil intention, but from the course of events and the indolence of human nature. the executive powers swell and enlarge to inordinate dimensions; and the executive is always aggressive with respect to the nation. offices of all kinds are multiplied to reward partisans; the brute force of the sewerage and lower strata of the mob obtains large representation, first in the lower offices, and at last in senates; and bureaucracy raises its bald head, bristling with pens, girded with spectacles, and bunched with ribbon. the art of government becomes like a craft, and its guilds tend to become exclusive, as those of the middle ages. political science may be much improved as a subject of speculation; but it should never be divorced from the actual national necessity

y her. his disciples buried him; and herod and others thought he had risen from the dead and appeared again in the person of christ. the people all regarded john as a prophet; and christ silenced the priests and elders by asking them whether he was inspired. they feared to excite the anger of the people by saying that he was not. christ declared that he came "in the way of righteousness; and that the lower classes believed him, though the priests and pharisees did not. thus john, who was often consulted by herod, and to whom that monarch showed great deference, and was often governed by his advice; whose doctrine prevailed very extensively among the people and the publicans, taught _some_ creed older than christianity. that is plain: and it is equally plain, that the very large body of the

d and violence; his being chained by an angel; his reprobation and his precipitation into a sea of metal; his names of the serpent and the dragon; the whole conflict of the good spirits or celestial armies against the bad; are so many ideas and designations found alike in the zend-avesta, the kabalah, and the gnosis. we even find in the apocalypse that singular persian idea, which regards some of the lower animals as so many devs or vehicles of devs. the guardianship of the earth by a good angel, the renewing of the earth and heavens, and the final triumph of pure and holy men, are the same victory of good over evil, for which the whole orient looked. the gold, and white raiments of the twenty-four elders are, as in the persian faith, the signs of a lofty perfection and divine purity. thus

do _not_ believe, because it is incomprehensible to them in their ignorance and want of intellect. to the vast majority of mankind, god is but the reflected image, in infinite space, of the earthly tyrant on his throne, only more powerful, more inscrutable, and more implacable. to curse humanity, the despot need only _be, what the popular mind has, in every age, imagined god. in the great cities, the lower strata of the populace are equally without faith and without hope. the others have, for the most part, a mere blind faith, imposed by education and circumstances, and not as productive of moral excellence or even common honesty as mohammedanism"_your property will be safe here" said the moslem"_there are no christians here" the philosophical and scientific world becomes daily more and mo

lain to them the meaning of the different emblems, and to expound the moral instruction which they convey. and upon their report of proficiency alone can their pupils be allowed to advance and receive an increase of wages _the directors of the work, or those of the 9th, 10th, and 11th degrees are to report to the chapters upon the regularity, activity and proper direction of the work of bodies in the lower degrees, and what is needed to be enacted for their prosperity and usefulness. in the symbolic lodges, they are particularly charged to stimulate the zeal of the workmen, to induce them to engage in new labors and enterprises for the good of masonry, their country and mankind, and to give them fraternal advice when they fall short of their duty; or, in cases that require it, to invoke ag

MOTTA MARCELO THE COMMENTARIES OF AL

e result of the examination. 45. the perfect and the perfect are one perfect and not two; nay, are none! serious students are referred to our note to verse 11. the perfect is zero, and no matter how many times you add zero to zero, you always get zero. there is a technical meaning to this verse which is of the utmost importance to zelators. the grade of zelator reflects that of magister templi in the lower triad see liber 418 on jesod and the zelator becomes acquainted with that influence which we call choronzon 333. without speculating on the nature of this "mighty devil" which has power to persecute any member of the a. a. as long "as thou art thou" see liber 418, the tenth aethyr we may say simply that the aspirant will be approached by all kinds of people who will talk as if inspired

aware of what i was doing. 12. because of me in thee which thou knewest not. the use of capitals "me" and "thee" emphasizes that hadit was wholly manifested in the beast (on the contrary. as readers will notice "me" is not in capitals in the text, only "thee" it is not hadit, but aiwass, who is speaking. he is saying that he was manifested in the higher triad of crowley, and that crowley's ruach the lower "i" was not conscious of this. aiwass, being an ipsissimus, is manifested in any higher triad; also, not being a 'black brother; he knows that he can manifest himself in another's higher triad only as part of that higher triad's consciousness. the centre of any higher triad's consciousness is its point-of-view hadit. and hadit "is alone. there is no god where he is. this very difficult p

twin with that of shelley, or of blake, or of titian, or of beethoven. beauty and strength come from doing one's will; you have only to look at any one who is doing it to recognize the glory of it. there is also, of course, a technical meaning. beauty is tiphereth, strength is jesod, leaping laughter is hod, delicious languor is netzach, force is xi, fire is xvl the "highest" must have conquered the lower triad, and be well (if you will pardon the pun) on their way to conquer geburah and gedulah. this organization is necessary before you can know and do your true will with even some degree of efficiency. for although gimel brings you the influence of kether, the disorder of the mind and the grossness of the emotions hinder your attempts to interpret and reflect it. that is why most of you

temporary unconscious with the heavy accoutrements of the seedy nag of palestine. reason is in capitals, which suggests a qabalistic meaning. reason =200+5+1+ 7+70+50=333, the number of choronzon "dispersion (see liber 418, the tenth aethyr "dogs of reason" are, therefore, the "black brothers. why shall he perish with the "black brothers? because he will join their current. it manifests itself in the lower cakkrams, particularly those of the heart and the navel. the bodily prana is deflected by it. man's vital force should rise from the muladhara cakkram to the higher head centers, visudhi, ajna and sahashara (see liber v; instead, it disperses itself in a reflex, confused, indirected activity of the intermediary centers. in the trained initiate, the lower cakkrams function entirely under

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 wasted in the mind. it should be sent straight up to the higher centers "there is no god where i am. unfortunately, in practice it is almost impossible to avoid the occurrence of dhyana, since the yogi is just beginn

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ceos, crios, hyperion, iapetus, cronus, theia, rhea, themis, mnemosyne, phoebe, and tethys. now uranus, the chaste light of heaven, the essence of all that is bright and pleasing, held in abhorrence his [14]crude, rough, and turbulent offspring, the giants, and moreover feared that their great power might eventually prove hurtful to himself. he therefore hurled them into tartarus, that portion of the lower world which served as the subterranean dungeon of the gods. in order to avenge the oppression of her children, the giants, gaa instigated a conspiracy on the part of the titans against uranus, which was carried to a successful issue by her son cronus. he wounded his father, and from the blood of the wound which fell upon the earth sprang a race of monstrous beings also called giants. ass

igh, and its angry billows [17]hissed and foamed; the earth shook to its foundations, the heavens sent forth rolling thunder, and flash after flash of death-bringing lightning, whilst a blinding mist enveloped cronus and his allies. and now the fortunes of war began to turn, and victory smiled on zeus. cronus and his army were completely overthrown, his brothers despatched to the gloomy depths of the lower world, and cronus himself was banished from his kingdom and deprived for ever of the supreme power, which now became vested in his son zeus. this war was called the titanomachia, and is most graphically described by the old classic poets. page 17 page 18 with the defeat of cronus and his banishment from his dominions, his career as a ruling greek divinity entirely ceases. but being, like

was represented as a matron crowned with towers, seated in a chariot drawn by lions. division of the world. we will now return to zeus and his brothers, who, having gained a complete victory over their enemies, began to consider how the world, which they had [20]conquered, should be divided between them. at last it was settled by lot that zeus should reign supreme in heaven, whilst aides governed the lower world, and poseidon had full command over the sea, but the supremacy of zeus was recognized in all three kingdoms, in heaven, on earth (in which of course the sea was included, and under the earth. zeus held his court on the top of mount olympus, whose summit was beyond the clouds; the dominions of aides were the gloomy unknown regions below the earth; and poseidon reigned over the sea

it with flowers, and, at last, playfully seated herself on its back. hardly had she done so than the disguised god bounded away with his lovely burden, and swam across the sea with her to the island of crete. europa was the mother of minos, aeacus, and rhadamanthus. minos, who became king of crete, was celebrated for his justice and moderation, and after death he was created one of the judges of the lower world, which office he held in conjunction with his brothers [35] callisto, the daughter of lycaon, king of arcadia, was a huntress in the train of artemis, devoted to the pleasures of the chase, who had made a vow never to marry; but zeus, under the form of the huntress-goddess, succeeded in obtaining her affections. hera, being extremely jealous of her, changed her into a bear, and cau

agle stands beside his throne. hera (juno. hera, the eldest daughter of cronus and rhea, was born at samos, or, according to some accounts, at argos, and was reared by the sea-divinities oceanus and tethys, who were models of conjugal fidelity.[16] she was the [39]principal wife of zeus, and, as queen of heaven, participated in the honours paid to him, but her dominion only extended over the air (the lower aerial regions. hera appears to be the sublime embodiment of strict matronly virtue, and is on that account the protectress of purity and married women. faultless herself in her fidelity as a wife, she is essentially the type of the sanctity of the marriage tie, and holds in abhorrence any violation of its obligations. so strongly was she imbued with this hatred of any immorality, that

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

blished. while inhaling and exhaling in this rhythmic pattern pretend that a sparkling, sphere of light is hovering just above your scalp. this is the sphere of spirit. see it as clearly as you can. speak the first sacred name of power: eheieh. repeat three times. you will feel a tingling sensation in your hands and feet. next form the mental image of a small shaft of white light moving< out from the lower half of the sphere of light. the shaft moves down through your head until it reaches your throat, at which you imagine a second sphere of light. this is the sphere of air. see it as clearly as you can. speak the second sacred name of power: jehovah elohim. repeat three times. you will experience a sensation of warmth in your throat. with these two spheres firmly established, pretend that

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

brings us to the left bank, the old university quarter. we are still in the templar's censive district, although at its southernmost point. this domain belonged in large part to the free and franchised fiefs of garlande and the franc rosier. it encompassed: the rue de garlande (now the rue galande, which should not be confused with the rue de la calandre on ile de la cite, the rue de la huchette, the lower part of the rue saint jacques, the rue de la parcheminerie* the rue erembourg de brie or boutebrie, the rue du foin (which started at the rue saint jacques and ended at the rue de la harpe, the rue des mathurins (now rue sommerand, the rue des massons (rue champollion, the rue de la harpe, the rue platriere or des plastriers (rue domat, and the palais des thermes+ here, too, we find the

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

istri muri, muratores) were 170 from the art of building to the art of thinking sometimes categorized with the inferior arts and sometimes with the higher ones.3 thus in florence there were twenty-one corporations divided into seven higher arts and fourteen lower arts. the first included judges and notaries, silk and wool merchants, bankers, doctors, apothecaries, and silk and wool manufacturers. the lower arts included butchers, cobblers, smiths, salt merchants or regrattiers, oil sellers, wine merchants, innkeepers, masons and stone carvers, locksmiths, breastplate merchants, leather merchants, wood sellers, bakers, and stocking makers. each of these arts had its own meetinghouse and elected syndics and consuls who held places of honor in official ceremonies. each art also had its own co

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

, is the famous author of la nova atlantis. in this fictional work, bacon depicts a republic headed by a secret society consisting entirely of intellectuals from the fields of both letters and sciences. the members of this order, speculative freemasonry 241 who called each other brother, devoted themselves in complete freedom to philosophical discussion and to working to improve the conditions of the lower classes and advance true religion and morality. one final avatar whose plans for an ideal society offer many analogies to the tenets of modern freemasonry is the famous czech pedagogue jan amos komensky. the persecutions suffered by reformers in catholic countries during the thirty years' war and the sight of the bloody collisions among races and religions had inspired in some noble soul

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

der yesod malchut keter malchut the desire for kingship the sefirot of malchut thought, speech& action of speech the divisions& combinations of the letters of speech abba yasad barta the father founded the daughter the combinations of the six days of creation briyah, yetzirah& asiyah in general the masach the screen, between atzilut& briyah the source of the masach the expansions of the holy name the lower unity the world of briyah creation the world of yetzirah formation the world of asiyah action everything that g-d desired he did hechalot u malachim the chambers& angels kelipat nogah the intermediary shell olam hashafel the lowly world part two: contemplation& meditation what is contemplation hitbonenut girsah surface study length, width& depth height chochmah, binah& da at the depth of

t follows it. futhermore, since the ratzon l ratzon (the desire for the desire) is like a "new" creation in comparison to the ratzon hakadoom (primal desire) and is changeable, as explained above, it is therefore called "the general adam d briyah (the general man of the created realm. malchut and keter now, the general rule is that the lowest level of the upper realm, becomes the highest level of the lower realm. this is to say, that the malchut of the upper world, becomes the keter of the lower world. for instance, as mentioned before, the sefirah of keter is desire, and the sefirah of malchut is speech. from this we understand that the speech of the king becomes the inner motivating desire of the servant or that the speech of the teacher becomes the inner motivating desire of the student

e vessel grows according to the growth of the form, which is the light. the thickening of the lights as mentioned above, the vessels come about from the "thickening" of the lights. this can be understood as follows. as explained earlier, the concept of a name is that it defines and describes something. it was further explained that the lowest level of the upper world, becomes the highest level of the lower world. this is to say that the malchut of the upper world becomes the keter of the lower world. a more tangible example of this is that from the letters of this book, which constitute its most external level, the inner intellect and motivation of the reader come about. when this book is studied thoroughly until its ideas "settle" in the mind, they become "thickened" to the point that the

lly, this level is lower than "action of thought. nonetheless, it is still higher than the imagery of dreams) the second level, which is true "action of thought, is like the child who has matured slightly, as mentioned above, or like the adult who is thinking about what he needs to do. speech of thought the next level up in thought is "speech of thought. there are two general levels here as well. the lower level of "speech of thought" is when one is listening to someone else speaking and it registers in his mind. this type of thought is lower than when he is thinking to himself, rather than hearing someone else speak. the higher level of "speech of thought" is when he is thinking how to speak, or how to phrase what he is trying to say, before he actually speaks, and then he immediately spe

, is its keter. following the keter of each sefirah are the intellectual sefirot of each sefirah, as explained before. likewise, in the sefirah of malchut, there is a lessening from the keter of malchut, which is the pleasure and desire to rule and is above intellect and reasoning, to the intellect of malchut. this is the aspect of the chochmah and binah of malchut. chochmah of malchut is called "the lower chochmah (chochmah tata a) and its original source is in "the upper chochmah (chochmah ila a. this is to say that the original source of the chochmah of malchut is malchut of chochmah, which is called "the upper chochmah. binah of malchut is called "the lower mother (imma tata a) and its original source is in "the upper mother (imma ila a. this is to say that the original source of binah

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

apples from this bowl, which then becomes the world of beriah, and puts them in a third bowl. the third bowl contains only grade c and d apples. g-d removes the grade d apples, leaving a bowl of grade c apples, which becomes the world of yetzirah. the bowl into which the grade d apples have been placed is the world of asiyah) similarly, in the six days of creation of this world, g-d first created the lower types of creatures, the mineral world. to do this he had to separate out the lowest, coarsest elements from the creation-soup he had to work with from the first day. the creation-soup left was thus gpurified h from all the elements so coarse that only the mineral kingdom could be created from them. next, g-d separated out the coarsest elements remaining in the creation-soup, which result

ith the letter yud, becomes: alef alef-lamed-pei 1+ 30+ 80 111 hei hei-yud 5+ 10 15 yud yud-vav-dalet 10+ 6+ 4 20 hei hei-yud 5+ 10 15 161 the difference is that the gimage h is what ima gives to the male [offspring, z feir anpin] and the glikeness h.which has more of a form.is what ima gives to the female [offspring, nukva. because his intention was to [ultimately create the world of] asiyah.and the lower level always possesses the power of everything above it, while the higher level does not possess what the lower one does.he therefore said, gin our image, after our likeness, h all referring to asiyah. as was stated previously, the verse glet us make man in our image, after our likeness h1 refers to the gman h of asiyah, while the following verse, gand g-d created man in his image, h ref

sefirot, netzach-hod-yesod] was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes of the brain. the middle triad, chesedgevurah- tiferet, corresponds to the right and left arms and torso, respectively. the lower triad, netzach-hod-yesod, corresponds to the right and left legs and sexual organ, respectively. the final sefirah, malchut, corresponds to the glans of the male sexual organ (or in other contexts, to the female. all souls were included in his. when sinned, his stature was diminished and he became physical, and this caused a blemish in all the souls [he encompassed. ghis stature was dimi

that to rectify this miscalculation it was necessary to disavow the human side of the equation altogether and live life submersed in the experience of g-d fs absolute unity, leaving no room for selfawareness or initiative from man fs side. this was reflected in his offering, flax, which grows as a single seed on a stalk. of course, since this perspective precludes man fs purpose on earth, to make the lower realms a home for g-d, it was rejected. abel also made things worse. this is the implication of the verse, gand abel brought, he also c, h2 meaning that he sinned as well. the fact that abel fs offering is compared to cain fs implies that it, too, was defective in some way. also, the fact that abel was murdered means that he must have been deserving of death in some way (although this in

the hei [i.e, above the feminine water. these states of gevurah ascended above her head, i.e, to the level of the upper third of tiferet [of z feir anpin. we have seen previously that nukva is positioned initially such that the top of her head is level with the line dividing the upper third of z feir anpin fs tiferet from its lower two-thirds. this simply means that nukva expresses directly only the lower midot of z feir anpin. chesed, gevurah, and the upper third of tiferet are the gpure h midot; the midot oriented toward external expression are the lower two-thirds of tiferet, netzach, and hod (yesod and malchut are technically the drive toward and means of expression of the midot, rather than midot proper) the upper third of tiferet is the intellect of tiferet; the lower two thirds of

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e of the east, and-with but two or three exceptions never moves from that station in the temple. as the qabalah teaches, the everlasting abode of the higher self is in the eden of paradise, the supernal sanctuary which is ever guarded from chaos by the flaming sword of the kerubirn whirling every way on the borders of the abyss. from that aloof spiritual str6nghold it gazes down upon its vehicle, the lower man, evolved for the purpose of providing it with experience- involved in neither its struggles or tribulations, yet, from another point of view, suffering acutely thereby. and seldom does that genius leave its palace of the stars except when, voluntarily, the lower self opens itself to the higher by an act of sincerest aspiration of self-sacrifice, which alone makes possible the descent

of manas, mind. since both of these diagrams mav be found reproduced in the body of the text very little by way of explankon need h&e be said. the first depicts a personified representation of the three fundamental vrincivles in man. each of these is api;arently separate, functioning independently bn its own plane without co <58> operation with, because apparently unaware of, either the higher or the lower. principally, it represents man in the now departed morning of the race, in the primal rounds of evolutionary effort when self-consciousness had not yet been won by self-induced and self-devised efforts, and when peace and harmony prevailed both within and without by right of heritage rather than through personal labour. the diagram appears in the water grade of practicus, since water is

heads wind their way up into the very structure of the tree of life, even unto daath at the foot of the supernals. lured downwards by the tree of knowledge- and remembering in what sense the bible speaks of the verb "to know" we gather that the root of the trouble was an imperfect apprehension of creative power- towards the "darkly splendid world wherein continually lieth a faithless depth" eve, the lower self, ceases to give support to adam. she has yielded to the awful fascination of the awakening psyche. far easier is it to fall than to climb to the distant heights. yet only from one viewpoint is the fall catastrophic. the awareness of the rise of the dragon endows man also with consciousness of power- and power is life and progress. the dragon stands as the symbol of the great enemy t

erful but docile beast whereon he may ride. introduction the adeptus minor grade continues the theme of these two diagrams. escorted into the vault, the asvirant is shown the lid of the tomb of osiris, the pastos, wherein is buried our father, ehristian rosenkreutz, and on that lid is a whkh brings fulfillment as it were to the narrative of the preceding diagrams. it is divided into two sections. the lower half of the painting depicts a figufe of idam, similar to his presentation in the practicus grade diagram, though here the heads of the dragon are faback from the tree, showing the justified one, the illuminated adept, by his immolation and self-sacrifice rescuing the fallen kingdom of his natural self from the clutches of an outraged eros. but above this, as though to show the true natu

nts describing certain effects ensuing from this initiation, one of the chiefs has written,that the object of the ceremony conceived as a whole "is especially intended to effect the change of the consciousness into the neschamah, and there are three places where this can take place. the first is when the aspirant is on the cross, because he is so exactly fulfilling the symbol of the abnegation of the lower self and the union with the higher" the obligation assumed, the candidate is now removed from the cross, and the officers then narrate to him the principal facts in the history of the founder of the order- christian rosenkreutz. on a previous page was given a summary of these historical facts. when the history lecture mentions the discovery of the vaultwherein the tomb and body of the il

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

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

e weal of humanity; let him make himself the saviour of the poor, the promulgator and even the victim of doctrines of renunciation and charity, and he will draw round him an immense following: he will accomplish a complete moral revolution in the world. but the high place is before all things necessary for such a personage, because, in these days of meanness and trickery, any message issuing from the lower ranks is suspected of interested ambition and imposture. ye, then, who are nothing, ye who possess nothing, aspire not to be apostles or messiahs. if you have faith, and would act in accordance therewith, get possession, in the first place, of the means of action, which are the influence of rank and the prestige of fortune. in olden times gold was manufactured by science; nowadays scienc

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

gold. it should be provided with two branches composed of a triple tube of three intertwisted metals, in such a manner that each arm has a triple conduit for the oil; there must be nine wicks in all, three at the top and three in each branch. the seal of hermes must be engraved on the pedestal, over which must be the two-headed androgyne of khunrath. a serpent devouring its own tail must encircle the lower part. the sign of solomon must be inscribed on the reservoir. two globes must be fitted to this lamp, one adorned with a transparency, representing the seven genii, while the other, of larger size and duplicated, should contain variously tinted waters in four compartments. the whole instrument should be placed in a wooden pillar, revolving on its own axis, and permitting a ray of light t

ROBERT KIRK WALKER BETWEEN WORLDS

by kirk: the first is that of the range or hierarchy of fairy entities and helpers, of which he gives further examples in more exalted circumstances. a parallel is found in the simple household gods of pagan cultures: small shrines and offerings were kept in roman households, for example, to very basic deities. these were at the 'lower' end of the scale of divinities, just as the brownies are at the lower end of the scale of fairy beings. page 22 their bodies of congealed air are sometimes carried aloft, while [at] others [they] grovel in different shapes, and enter into any cranny or cleft of the earth where air enters [as if] to their ordinary dwellings. the earth being full of cavities and cells, and http//www.dreampower.com/kirk_wbw/pg_72.htm (5 of 10 [10/9/2001 12:35:48 am] robert ki

RUBY TABLET OF SET

ellenistic era of european civilization encompasses the time from the death of alexander the great in 323 bce to- 100 ce. it was a period characterized by aggressive and innovative trade encouraged by ptolemaic egypt and the seleucid empire of persia/fertile crescent/southern turkey. with a business climate not unlike that of the present day, upper- and merchant-class entrepreneurs prospered, but the lower classes experienced depressed wages and living standards. this resulted in widespread migration into urban areas and the consequent creation of large cities (such as alexandria, with a population of 500,000- 1,000,000. hellenistic art differed from hellenic by a greater emphasis on qualities of exaggerated realism, sensationalism, and voluptuousness. luxurious palaces and elaborate publi

monarchy to effectively run the country and (2) a national financial crisis caused by almost constant war and the exemption of the nobility and the clergy from domestic taxation. during the revolution rousseau's appeal was never to the middle classes of the "third estate" who were uneasy about the property abolition aspects of his philosophy. rather his appeal was to the more radical elements in the lower classes, who gained power for a time during the reign of terror. the philosophy of hume david hume (1711-1776) is the father of modern empiricism, which holds philosophical and political values to be determined by habit and by their apparent utility, not by abstract virtues or ideals. cosmologically he adhered to deism. the mere existence of a political system or institution, according t

od obloc samvelg dlugar malprg arcaosgi od acam canal sobolzar tbliard caosgi odchis anetab od miam taviv od d darsar solpeth bien brita od zacam gmicalzo sobhaath trian luiahe odecrin mad qaaon. beyond you who are of the third ordering shall be those of the fourth, mighty in the universe, who shall again come into being by a first, to recall the high orderings of the past and to witness those of the lower orderings in their mindless self-annihilation and labor, and to continue the exalted tradition of the second and third orderings. remember my word, because it is for you and of the power within you, and through it you shall create works of glory to you and to me. the seventh part raas isalman paradizod oecrimi aao ialpirgah quiin enay butmon od inoas ni paradial casarmg vgear chirlan od

ntain the level of higher man. as i listened to him. on his level- i understood that xeper is never a relaxed will, but is rather a determination to be. even activity in the mundane world must be the result of conscious will and creative purpose. the only "truth" is that of being! all else is games, religion, and politics; these are no part of higher man or being. those who will to participate in the lower world are conscious of that which they do and are; but those who sink into it are imprisoned, and their being is abandoned for aimlessness. do not participate in un-being, and quickly eliminate those who do from those who seek to and become and be what they are become "xem" is not the word for ancient egypt, but rather the state of higher man- the realm of higher beings. it later became

imprisoned and being is abandoned for purposelessness" i am glad that i re-studied the xem working in conjunction with the keys and your letters. it is easier for me to not be defensive and assure you that when i indulge in such past-times as social events, t.v. or whatever (some of those being diversions, i do know what i am doing and in that i hope i am one of "those who will to participate in the lower world are conscious of that which they do and are" magus barrett made clear his v opinion that the initiate of set, the initiate of xeper, should always be working, and should always be working on xeper with xem in mind, if not as a direct goal. this stress on work was felt throughout the temple, and the stress contributed significantly to year xvii's trauma at the ii and iii levels. mag

SALMANRUSHDIE THESATANICVERSES

in such isolation, wrapped up in the sheets of their desires, that his wild, uncontrollable jealousy, which, as lago warned "doth mock the meat it feeds on, did not instantly come to light. it first manifested itself in the absurd matter of the trio of cartoons which allie had hung in a group by her front door, mounted in cream and framed in old gold, all bearing the same message, scrawled across the lower right--hand corner of the cream mounts _to a, in hopes,from brunel. when gibreel noticed these inscriptions he demanded an explanation, pointing furiously at the cartoons with fully extended arm, while with his free hand he clutched a bedsheet around him (he was attired in this informal manner because he'd decided the time was ripe for him to make a full inspection of the premises _can't

hriek "you, phillips. never saw the like. anything in trousers, but this is ridiculous. all my born days. and nodding off on the job, the idea" orphia stood up, put on her raincoat, picked up her folding umbrella, emerged from ticket booth "leaving public property unattended. you get back in there this minute, or it's your job, sure as eggsis" orphia headed for the spiral stairs and moved towards the lower depths. deprived of his employee, the manager swung round to face gibreel "go on" he said "eff off. go crawl back under your stone "i am waiting" replied gibreel with dignity "for the lift" when she reached the bottom of the stairs, orphia phillips turning a corner saw uriah moseley leaning against the ticketcollection booth in that way he had, and rochelle watkins simpering with delight

the high street police station "that these people are gambling with our lives. they are laying odds on our chances of survival. i want you all to consider what that means in terms of their respect for us as human beings" and hanif johnson, as uhuru simba's solicitor, added his own clarification from walcott roberts's pick-up truck, pointing out that his client's alleged fatal plunge had been from the lower of the two bunks in his cell; that in an age of extreme overcrowding in the country's lock--ups it was unusual, to say the least, that the other bunk should have been unoccupied, ensuring that there were no witnesses to the death except for prison officers; and that a nightmare was by no means the only possible explanation for the screams of a black man in the hands of the custodial auth

SATANGEL

gen of alexandria, an influential early greek christian theologian, stipulates a spiritual evolutionary theory concerning the nature of angels, mortals, and devils. he maintained that god created a number of angels who were equal and of free will. a number of these gradually drifted away, whilst others remained in the ethereal regions close to their source. those who drifted further out fell into the lower dimensions. those who fell further still took on human form, whilst those who drifted the furthest became demonic. he further speculates that men can thus become as angels or devils through their own doing, as angels may become human or demonic and visa versa; when intended for the more imperfect spirits, it becomes solidified, thickens, and forms the bodies of this visible world. if it

h 1tabges 2levithmong 3unchi omp tibl 1darkness. 2for why? 3it repenteth me that i have made man. 1ors 2bagle 3moooah ol cordziz. 1one while let her be known, 2and another while a stranger. 3because 1l capimao ixomaxip 2od cacocasb gosaa 3baglen 1she is the bed of an harlot, 2and the dwelling place of 3him that is 1pii tianta a babalond, 2od faorgt 3teloc vo- 1fallen. 1vim. 1o ye heavens, arise! 2the lower heavens beneath you, 1madriiax torzu 2oadriax orocha 1let them serve you! 2govem those that govern. 3cast down such as 1aboapri 2tabaori priaz ar tabas 3adrpan cors ta 1fall. 2bring forth with those that increase, 3and destroy the rotten. 1dobix 2iolcam priazi ar coazior 3od quasb qting. 1no place let it remain in one number. 2add and diminish until 1ripir paaoxt sa la cor 2vml od prdzar

SATANIC BIBLE

hem forget their names. the work of man and his pomp, let them be defaced. his buildings, let them become caves for the beasts of the field! confound her understanding with darkness! for why? it repenteth me that i have made man. one while let her be known, and another while a stranger; because she is in the bed of a harlot, and the dwelling place of lucifer the king. open wide the gates of hell! the lower heavens beneath you, let them serve you! govern those who govern! cast down such as fall. bring forth those that increase, and destroy the rotten. no place, let it remain in one number. add and diminish until the stars be numbered. arise! move! and appear before the covenant of his mouth, which he hath sworn unto us in his justice. open the mysteries of your creation, and make us partake

SATANIC RITUALS

supports her head. her arms are outstretched crosswise and each hand grasps a candleholder containing a black candle. when the celebrant is at the altar, he stands between the woman's knees. the wall over the altar should bear the sigil of baphomet or an inverted cross. if both are employed, the sigil of baphomet must take the uppermost or prominent position, the cross occupying the space between the lower halves of the altar's legs. the chamber should either be draped in black or in some way approximate the atmosphere of a medieval or gothic chapel. emphasis should be placed on starkness and austerity, rather than finery and glitter. all implements standard to satanic ritual are employed: bell, chalice, phallus, sword, gong, etc (see satanic bible for descriptions and use. in addition a c

SATANICON

epresents the causative mental and physical phenomenon at work in black magick. the figure in the center of the symbol is devaxcus librt, the beast of revelation. devaxcus librt represents the beast within man. the satanagram altarpiece is placed on the wall above the altar. a satanagram pendant or inverted cross is worn by the priest and all congregants. the infernal altar the raised platform is the lower focal point of the black chapel. the candles and articles of ritual are arranged upon the altar in the specified manner. if possible, the altar rests against the west wall. the black art vestment black is symbolic of the earthly instincts and the powers of satan. therefore it s the color of the vestment which is worn during the operation of these rites. the chalice of change the chalice

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

other texts on natural science and physics. the meditations, by marcus aurelius, deals with practical questions surrounding stoicism. plato s allegory of the cave plato created one of the most famous analogies (a comparison in story form) in western thought with his discussion of how much, or little, humans perceive of actual reality. for plato, reality was divided into a higher and a lower part. the lower part included the physical universe and whatever was learned and experienced through the senses. the higher part, the ideal, included all of actual reality, eternal and unchanging. plato explained the visible and constantly changing world as one that merely resembled the higher ideal world. he said that there existed forms, or unchanging megaconcepts. therefore, truth as perceived by hum

on has achieved this state. siddhas are different from tirthankaras. the tirthankaras create order and steer humans as the cosmic cycle turns downward. jains believe that the universe has always existed; it was not brought into being by a creator-god. for jains, the universe consists of five parts. at the bottom of the universe is the base, inhabited by the lowest forms of life. above the base is the lower world, consisting of seven hells where beings torment one another. the middle world is where human beings live. celestial beings live in the upper region, and liberated beings, such as the siddha, live in a supreme abode. 332 world religions: almanac jainism the three jewels at the center of jain belief is the desire to free the soul from the cycle of death and rebirth. liberation is acc

in puri. the priests disagreed with caitanya regarding whether muslims and untouchables could be accepted at the temple as disciples of gaudiya vaishnavism. caitanya once commented on the caste system, according to srila vrindavan das thakur, saying: only the most wretched sinner will discriminate a vaisnava s caste, race or nationality, and for doing so he suffers the pangs of repeated birth in the lower species of life. as noted in lord gauranga (sri krishna chaitanya mahaprabhu, he spoke the following words before dying: oh lord, i ask not for wealth or followers, or for poetic genius. may my motiveless devotion to thee continue in me whenever i take birth. this was a reference to the hindu belief in reincarnation, or being born into a new life. for more information books thakur, bhakt

mmon, and the people lived under the constant threat of invasion by neighboring states. an almost continual state of war existed, maintained by roving bands of mercenaries (soldiers who fought for money) hired by the various princes. additionally, the aristocracy, or ruling class, expanded until not enough government positions remained to accommodate everyone. due to this, the class of shi (shih, the lower aristocracy trained for public service into which confucius was born, began to experience the same poor living conditions as the peasants. perhaps because of the effects these conflicts had on people s lives, the period gave rise to some of the greatest thinkers in chinese history, confucius among them, and is called the hundred schools of thought period. confucius 84 world religions: bi

ly ten years in an attempt to preserve tibetan traditions. the chinese demanded that the country be modernized, specifically through the termination of its age-old feudal society. in fact, even into the twentieth century tibet closely resembled a medieval european land, with a few nobles and the clergy controlling the wealth while the peasants worked the land. such a system was not always fair to the lower classes. the chinese advance, however, accompanied as it was by violence and threats of violence against peasants and buddhist monks and nuns alike, did not present an agreeable alternative. in an effort to work with the chinese, the dalai lama visited beijing in 1954 to speak personally with chinese leaders. his efforts failed, and the chinese continued to employ force in governing tibe

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

ntleness, sol for humility, venus for chastity, jupiter for wisdom, and luna for christ's flesh or body. the hermetic philosophy i attract all those seeking god and the truth; those alone will find the art. i am the magnet-stone of divine love; attracting the iron- hard men on the road to the truth. i am the moisture which preserves everything in nature and makes it live, i pass from the upper to the lower planes; i am the heavenly dew and the fat of the land; i am the fiery water and the watery fire; nothing may live without me in time; i am close to all things yea; in and through all things, nevertheless unknown. nevertheless i only am in the grasp of the philosophers. i unfold and fold up again, bringing contentment to the artists, without me thou canst do nothing furthering any of your

SEPHER HA BAHIR

ing a total of 72. these parallel the 72 names of the blessed holy one. why do they begin with twelve? this teaches us that god has twelve directors. each of these has six powers [making a total of 72. what are they? they are the 72 languages. 95. the blessed holy one has a single tree, and it has twelve diagonal boundaries: the northeast boundary, the southeast boundary; the upper east boundary, the lower east boundary; the southwest boundary, the northwest boundary; the upper west boundary, the lower west boundary; the upper south boundary, the lower south boundary; the upper north boundary, the lower north boundary; they continually spread forever and ever; they are the arms of the world. on the inside of them is the tree. paralleling these diagonals there are twelve functionaries. insi

lulav. 173. what is the meaning of beautiful? it is the beauty of all things. this is also the beauty of the songs of songs. regarding it, it is written (songs of songs 6:10, who is she who looks forth as the dawn, fair as the moon, clear as the sun, terrible like an army with banners? this relates to the female. because of her, the female was taken from adam. this is because it is impossible for the lower world to endure without the female. and why is the female called nekevah? because her orifices (nekev) are wide. also because she has more orifices than the male. what are they? they are the orifices of the breasts, the womb, and the receptacle. 174. and what is the reason that you said that the song of songs is beautiful? yes, it is the most beautiful of all the holy scriptures. rabbi y

SIFRA DETZNIYUTHA

he hollow pillar,57 to pass over guilt, as it is written: and it is his beauty 58 to pass over guilt. 59 4) beneath the lips the hairs go back to the other beginning 5) another path goes forth beneath that one. 6) it covers the offering of spices,60 to the upper beginning. 7) two apples61 are beheld, to illumine the lamps. 8) the fate62 of all hangs as far as the heart. on it depend the upper and the lower ones. 9) those that hang down, not shines from this one and from that one. 10) the short ones1 are al (li)-the throat.63 11) the long ones of the splendid one, they are measured in perfect proportion. 12) the lips are bare from all sides. 13) in this fate of all flow thirteen pure balsam oils, all is found in this fate, and it is concealed. at the time when tishri, the seventh month, app

nd protect himself. and you, the grass, herb yielding seed after its kind, and tree bearing fruit, that its seed is in it, after its kind, were brought forth from the earth.96 these nine are evolved from the perfect name, and afterwards were planted into the perfect name, as it is written: and the lord hvhy planted.97 the formations of the beard are found to be thirteen, that is the upper one. in the lower one they are beheld in nine. the twenty-two letters are formed in their colors. therefore he who sees in his dream that he holds the beard of a supernal person in his hand- he is at peace with his master. his enemies will be subjected to him, especially with regard to the superior beard that radiates into the lower one. for the superior one is called abundant kindness,98 whereas in the s

kindness,99 though when light is required, it will radiate, and it is called abundant kindness. and elohim said the waters will swarm with movement of living-being.100 meaning to say hy,101 the light of the one extended into the other, all came forth at one time, the good waters, the evil waters. for he said: the waters will swarm 11 they were contained, one in the other. the upper living-being, the lower living-being. the good living-being. the evil living-being. and elohim said, we will make adam. 102 this adam-not is written on not-adam in order to take away adam of above who was made by the perfect name. when this is perfected, that is perfected. male and female were perfected in order to perfect everything. the lord hvhy is the side of the male. elohim(,yhla) is the side of the femal

ated upon the throne,105 as it is written: 12 and upon the likeness of the throne was the likeness as the appearance of adam upon it from above.106 13 chapter four the ancient one107 is hidden and concealed. the small face is manifested and not manifested, the manifested is written in the letters. the not on its level is hidden in the letters, and he, the not, is settled in hy, the upper ones and the lower ones. and elohim said the earth will bring forth living-being according to its kind, cattle and every creeping thing.108 this is that which is written adam and cattle you help, lord hvhy.109 one (dxa, echad) is found in the principle of the other. cattle in the principle of adam. adam who brings an offering to the lord hvhy from the cattle.110 because animals are included in the general

grades: v v y h h v h v h h d vy emits d d h h y vh h h emits v d v v 125 the son (rb, bar) conceals adam who is male and female, which are v d. and it is written: children that deal corruptly. it created six (tysarb, b reshith, it created (arb, bara).126 it created six is the word. it created is half a word. father and son. the hidden and the manifest. the eden of above is hidden and concealed. the lower eden comes forth in its strides and is revealed ,yhla hy hvhy. at (ta) adonai ehyeh (hyha ynda)127 right and left into one united. the heavens and as it is written: and the beauty and the victory..128 into one united. the earth(/rah) as it is written how mighty is your name in all the earth,129 the whole earth is full of your glory.130 it was a firmament in the midst of the waters.131 in

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ere they had left the mules; and not till they had recovered their own alarm and breath did they think of glyndon. but then, as the minutes passed, and he appeared not, mervale, whose heart was as good at least as human hearts are in general, grew seriously alarmed. he insisted on returning to search for his friend; and by dint of prodigal promises prevailed at last on the guide to accompany him. the lower part of the mountain lay calm and white in the starlight; and the guide's practised eye could discern all objects on the surface at a considerable distance. they had not, however, gone very far, before they perceived two forms slowly approaching them. as they came near, mervale recognised the form of his friend "thank heaven, he is safe" he cried, turning to the guide "holy angels befrie

s were trimmed with care, and a silk kerchief of gay hues was twisted round a well-shaped but sinewy throat; a short jacket of rough cloth was decorated with several rows of gilt filagree buttons; his nether garments fitted tight to his limbs, and were curiously braided; while in a broad parti-coloured sash were placed two silver-hilted pistols, and the sheathed knife, usually worn by italians of the lower order, mounted in ivory elaborately carved. a small carbine of handsome workmanship was slung across his shoulder and completed his costume. the man himself was of middle size, athletic yet slender, with straight and regular features, sunburnt, but not swarthy; and an expression of countenance which, though reckless and bold, had in it frankness rather than ferocity, and, if defying, was

r to her lip "do not speak loud, my mother is asleep within; and i knew you would come to see me. it is kind" glyndon, with a little embarrassment, accepted the compliment to his kindness, which he did not exactly deserve "you have thought, then, of me, fair fillide "yes" answered the girl, colouring, but with that frank, bold ingenuousness, which characterises the females of italy, especially of the lower class, and in the southern provinces "oh, yes! i have thought of little else. paolo said he knew you would visit me "and what relation is paolo to you "none; but a good friend to us all. my brother is one of his band "one of his band! a robber "we of the mountains do not call a mountaineer 'a robber' signor "i ask pardon. do you not tremble sometimes for your brother's life? the law "law

ulsion of all the feelings which had hitherto made up her life, she formed the resolution natural to her land and creed; she sent for the priest who had habitually attended her at venice, and to him she confessed, with passionate sobs and intense terror, the doubts that had broken upon her. the good father, a worthy and pious man, but with little education and less sense, one who held (as many of the lower italians do to this day) even a poet to be a sort of sorcerer, seemed to shut the gates of hope upon her heart. his remonstrances were urgent, for his horror was unfeigned. he joined with glyndon in imploring her to fly, if she felt the smallest doubt that her husband's pursuits were of the nature which the roman church had benevolently burned so many scholars for adopting. and even the

hilosophy that charms me. what noble sentiments! what ardour of virtue! if jean jacques had but lived to see this day" while the dictator thus commented on his favourite author, whom in his orations he laboured hard to imitate, the second visitor was wheeled into the room in a chair. this man was also in what, to most, is the prime of life, namely, about thirty-eight; but he was literally dead in the lower limbs: crippled, paralytic, distorted, he was yet, as the time soon came to tell him, a hercules in crime! but the sweetest of human smiles dwelt upon his lips; a beauty almost angelic characterised his features("figure d'ange" says one of his contemporaries, in describing couthon. the address, drawn up most probably by payan (thermidor 9, after the arrest of robespierre, thus mentions h

SIR WALLIS BUDGE EGYPTIAN MAGIC

lis, grant that pepi nefer-ka- ra may flourish (literally 'germinate, and that his pyramid, his ever lasting building, may flourish, even as the name of p. 159 temu, the chief of the nine gods, doth flourish. if the name of shu, the lord of the upper shrine in annu, flourisheth, then pepi shall flourish, and his pyramid, his everlasting building, shall flourish! if the name of tefnut, the lady of the lower shrine in annu, flourisheth, the name of pepi shall be established, and this his pyramid shall be established to all eternity! if the name of seb flourisheth at the 'homage of the earth' then the name of pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity! if the name of nut in the house of shenth in annu flourisheth, the name

ecteth thee in the nomes. thy soul alighteth upon the venerable sycamores. thou criest to isis, and osiris heareth thy voice, and anubis cometh unto thee to invoke thee. thou receivest the oil of the country of manu which hath come from the east, and ra riseth upon thee at the gates of the horizon, at the holy doors of neith. thou goest therein, thy soul is in the upper heaven, and thy body is in the lower heaven. o osiris, may the eye of horus cause that which floweth forth from it to come to thee, and to thy heart for ever" these words having been said, the whole ceremony was repeated, and then the internal organs which had been removed from the body p. 187 were placed in the "liquid of the children of horus" so that the liquid of this god might enter into them, and whilst they were bein

is, and thou journeyest on thy legs to the immortal abode. thou hast carried thy hands to the house of eternity, thou art made perfect in gold, thou dost shine brightly in smu metal, and thy fingers shine in the dwelling of osiris, in the sanctuary of horus himself. o osiris, the gold of the mountains cometh to thee; it is a holy talisman of the gods in their abodes, and it lighteneth thy face in the lower heaven. thou breathest in gold, thou appearest in smu metal, and the dwellers in re-stau receive thee; those who are in the funeral chest rejoice because thou hast transformed thyself into a hawk of gold by means of thy amulets (or talismans) of the city of gold" etc. when these words have been said, a priest who is made to personify anubis comes to the deceased and performs certain symb

yer of sand which has been placed there with the object of sanctifying the ground. a priest clad in a panther's skin holds a censer containing burning incense in one hand, and a vase, from which he sprinkles water, in the other. one ministrant holds the two instruments "tun-tet" and "seb-ur" in the right hand, and the "ur hekau" instrument in the left; and another offers four vases of unguent. in the lower register are a cow and her p. 202 calf, and two men are carrying along to the mummy the haunch which we must assume to have been recently cut from the slaughtered bull, and the heart which has just been taken out of him. on a table we see lying a number of objects, the "meskhet" and pesh-enkef" and other instruments, two sets of four vases for holding unguents and oil, the bags of colour

ing predictions as to life and death. in a magical p. 230 papyrus 1 we are told to "ascertain in what month the sick man took to his bed, and the name he received at his birth. calculate the [course of] the moon, and see how many periods of thirty days have elapsed; then note in the table the number of days left over, and if the number comes in the upper part of the table, he will live, but if in the lower part, he will die" both from the religious and profane literature of egypt we learn that the gods and man in the future life were able at will to assume the form of any animal, or bird, or plant, or living thing, which they pleased, and one of the greatest delights to which a man looked forward was the possession of that power. this is proved by the fact that no less than twelve 2 of the

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ojector set close against the front base of the altar throws a diffused beam of light from a recessed aperture upon the surface of the mural. there are also ten hidden lights, five on each side of the room, behind the upper edges of a thin suspended ceiling which extends out over the room from the top of the mural. the 18 inch space between the two ceilings contains the light control apparatuses. the lower ceiling is wedge-shaped and separated from three walls of the inner room by a footwide space. thus the room appears to be much longer than it really is because of the many converging lines leading into the narrow end, the corners of which are rounded off on either side of the mural -7- the altar the altar is four feet high and rests on two narrow cross pieces. it is a dark gray block of

re regarded as sacred, because 15 is the numerical value of the hebrew word for god, jah, which is one of the forms of the tetragrammaton: 4 9 2 3 5 7 8 1 1 6 the predominately dark blue rectangle which occupies most of the middle tier of the mural, the upper side of which passes through the exact middle of the small bisected sphere, represents the altar. the yellow rectangle set at an angle into the lower and middle tiers so that one corner touches the bottom of the mural is a second representation of the altar. they indicate duality: the yellow figure. light( s u n; the blue figure. earth (altar. both rectangular figures are overlaid in part by other patterns in other colors -15- the all-important sphere in the left upper middle section symbolizes, among other things, the sun. sun worshi

he 72 letters of the tetragrammaton are also believed by the cabalists to contain the pillars of the sephiroth, or emanations (the cabala, by bernhard pick, chicago, 1913, p. 91. the reader will notice in the upper left corner of the mural an arc which curves down to the left from the tip end of the caduceus line and forms the third side of a white geometrical figure which is unique in the mural. the lower end of this arc meets the apex of four triangles. two white, one gray, and one yellow, the last of which touches the perimeter of the black and blue sphere. this arc represents the crown of the sephiroth, the first of the ten emanations issued from en soph, the divine darkness (waite, op. cit, p. 26. the four triangles represent other emanations. the caduceus line symbolizes the spinal c

re ancient, dating from the 27th to the 30th centuries b.c. or even earlier, according to some sources. the sungods of egypt were nine in number. the chief among them was osiris, whose worship was universal. he was "the great deity of amenti or hades [hell" rawlinson described osiris' role as the judge of the dead "it was the universal belief that, immediately after death, the soul descended into the lower world and was conducted to the hall of truth, where it was judged in the presence of osiris and the forty-two demons, the 'lords of truth' and judges of the dead."54 (one of the divine names of the tetragrammaton consisted of 42 letters) osiris was called "the master of the gods" the name of osiris was expressed, most simply, by two hieroglyphs, one of which was the human eye (the left e

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

chniques were employed to that end. the stable realities of ordinary life were to lose all their value, and the whole orientation of perception and feeling to be completely altered. the implication of such exercises and ordeals cannot be in doubt; the wisdom to be presented to the initiand could work upon the psyche in the proper way only if one had already worked transformingly upon the world of the lower senses. the initiand was to be conducted into the life of the spirit, and behold a higher world order. without the preparatory exercises and ordeals he or she would be able to form no connection with that world and on that connection everything depended. real understanding here is possible only if we have an awareness of the subtle phenomena of living knowledge. it requires us to notice

ontrasting the transitory with the eternal. nor could the characterization have been extended to include human beings unless heraclitus had seen into their inner nature. yet he does include humanity under this characterization: life and death, waking and sleeping, youth and age are the same. this changes into that, and that into this.24 the saying connotes full cognition of the illusory nature of the lower personality. still more radical is his saying: both life and death are to be found in our living, and in our dying.25 what does this signify if not that a preference for life over death shows that we are only judging from the standpoint of the transitory? death is a passing away in order to make way for new life. the eternal lives in the new life, however, just as it did in the old. whet

vine is united with the soul, which is still subject to time and earthly conditions; and as soon as the god, the dionysiac spirit, stirs within the soul, it experiences a longing for its real spiritual form. however, consciousness again imaged as a female deity, 62 christianity as mystical fact hera appears and becomes jealous of the offspring from a qualitatively higher consciousness. she rouses the lower aspects of human nature the titans and the unformed divine child is dismembered. the divine knowledge exists in humanity, but dismembered by the understanding that is bound to the senses. if on the other hand there is within the individual sufficient higher wisdom, this latter nurses and cherishes the unformed child until it is born again as a second son of god dionysus. and thus sense-d

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

a man seeking for the soul the divine in humanity and it is his wanderings on that quest that the poet will relate. he comes to the land of the cyclopes, uncouth giants with one eye in their forehead. polyphemus, the most horrifying of them, devours several of the travelers, but odysseus saves himself by blinding the cyclops. this refers to the first stage of life s pilgrimage: physical strength, the lower nature, has to be broken, for if its power is not broken, if it is not blinded, it will devour you. then odysseus reaches the island of the enchantress circe, who transforms some of his companions into grunting swine, but he manages to subdue her. she is a spiritual power, but of a lower kind, still directed toward the transitory world. spiritual power misused can have the effect of degr

SYMBOLISM OF THE BANNERS

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

obe, the cock, the spear, the sword, the thirty pieces of silver, the pincers, the three nails, the hammer, the pillar of scourging, the scourge, the reed, the sponge, the vessel of vinegar, and the crown of thorns. four forms of the cross were used in the early centuries of our era. the greek cross with the four arms being equal in length, the latin cross (crux immissa or crux capitata) in which the lower limb is longer than each of the others, the crux decussata, or st. andre's cross, and the crux commissa or the t cross. at the same time, we find that the so-called monogram of christ was in general use among christians. the latin cross was best known and most used because the cross on which christ was crucified is believed to have been of this form. the latin cross is also known as the

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

ly shocking. and, uh, i'll be honest with you. this is a story, uh, that folks, you have to listen to- because this is going on in our country. all the things you're seeing regarding our rights being taken away, the police state, the war in iraq, 9/11- all these things have to do with this powerful group. svali, you know, we're talking about mid-level people. now we're going to talk about some of the lower-level people. i'm interested in who they are. but you said they weren't happy, but a lot of them probably stay because it's very. i mean, this is a. it's a very lucrative way to live, i imagine. sv: oh, yeah! gs..families? sv: oh, yeah! that's the main thing, that's one of the factors that keeps people in. the reason more people don't leave is because leaving means giving up your husband

rating truth organizations, infiltrating groups that are trying to do good. how far down do they go? sv: well, they go down to the sister group levels i mentioned. the sister groups have anywhere from, usually roughly around 30 members. and those are what a lot of people would consider the. what you would consider the satanic cults, with a high priest and priestess. that would be the local level, the lower level. but those people are also very active in their community. and so, they will be involved in intricate infiltrating activities when possible. because to them, it's not infiltrating. it's helping. they think they're helping the group, or helping people by becoming a member and spreading the influence. gs: let me squeeze in one more caller, roger, a faithful listener. roger, you're on

TELESMATIC FIGURES

fierce. body& arms mailed and child-like. legs and feet, mailed with buskins, and wings are attached to them. assiatic plane- lunatic at times given to fits of mania. evil! bordering between bird and demon. angelic and spiritual forces of divine light have no gender in the grosser understanding of the term. thou mayest classify them according to masculine or feminine sides. gender is stronger in the lower forms such as elemental spirits, planetary spirits, olympic spirits, kerubic forms, fays, etc. thou wilt observe that in the higher forms, gender is correlated by either steady, firm or rushing. firmness is of the feminine nature, rushing is of the masculine. thou will know that although letters are classified by masculine and feminine, it must be noted that all letters containeth both q

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

until each mason seeks revelation and finds the truth for himself. there are no interpretations in the ritual; they have to be sought elsewhere."23 pike, echoing steinmetz, hall, perkins and all the other high-level masonic authorities, goes so far as to mock and disparage lower-level masons, especially those who have earned only the first three degrees("the blue degrees. after acknowledging that the lower-level brethren are "intentionally misled" he goes on to say that it is not intended that the initiate understand the symbols and deepest secrets of the order, but worse, the masonic lodge's rituals and lectures are designed so that the lower-level masons shall imagine he does understand them! it is only at a later time, as he has moved up the ladder of degrees, that the purposely dumbedd

anding officer of the army of the confederacy (oil portrait: washington& lee university, lexington, virginia) 404 codex magica elias ashmole was made a freemason in 1646. this illustration is from the picture in the ashmolean museum in oxford, england. the book is ashmole's history of the garter. it chronicled the secret society of english nobility call the order of the garter. the latin words in the lower corner of the engraving mean an "honorable distinction" twenty the merovingian dynasty, the priory of sion, and the spear of longinus t h e priory of sion (also the prieure de sion) is said to be the "secret society of societies."1 baigent, leigh, and lincoln, authors of one acclaimed book, holy blood, holy grail, write that the brotherhood of the priory of sion has been preserved for tw

THE BLACK LODGE

ohammed; for all these attain unto the grade of magus, and therefore were they bound with the curse of thoth. but, being guardians of the truth, they have taught nothing but falsehood, except unto such as understood (that is, except unto such as had the potential of becoming masters of the temple; for the truth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beauty (tiphereth, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from the supernals (the paths of intelligence vau, gimel and that of which the mystery is mentioned in al i 57, and the others (geburah and gedulah, which with tiphereth form the adept triad) no more than one. so, there

THE BOOK OF PLEASURE

"how" is the eternal "why- unanswered! a genius is such, because he does not know how or why. the storehouse of memories with an ever-open door. know the sub-consciousness to be an epitome of all experience and wisdom, past incarnations as men, animals, birds, vegetable life, etc, etc, everything that exists, has and ever will exist. each being a stratum in the order of evolution. naturally then, the lower we probe into these strata, the earlier will be the forms of life we arrive at; the last is the almighty simplicity. and if we succeed in awakening them, we shall gain their properties, and our accomplishment will correspond. they being experiences long passed, must be evoked by extremely vague suggestion, which can only operate when the mind is unusually quiet or simple. to have their w

existences, we gain their magical properties, or the knowledge of their attainment. this is what already happens (everything happens at all times) though exceedingly slowly; in striving for knowledge we repel it, the mind works best on a simple diet. the key to prophecy. the law of evolution is retrogression of function governing progression of attainment, i.e, the more wonderful our attainments, the lower in the scale of life that governs them. our knowledge of flight is determined by that desire causing the activity of our bird etc. karmas. directly our desire reaches the stratum belonginging to those existences that can "fly" without wings- so shall we fly without machines. this sub-conscious activity is the "capacity" the "knowledge; all other we acquire is of a negative or manurial va

THE CANOPIC GODS SYMBOLISM

y and renders to the tplq that which is unnecessary or pernicious. from this arises a four-fold division as in the following diagram: with this key, the division becomes easy, for in the alimentary system, the stomach and the upper intestines divide the food taken into the system by a process called digestion and by assimilation, retain what is necessary. this, therefore, is a in the diagram. but the lower intestines receive and cast out that which is rejected, these therefore will be represented by b. in the circulatory system, the heart is the organ which distributes the blood which it receives washed and purified by the lungs. hence the heart and lungs are represented by c. the matter rejected from the circulatory system is rejected and cast forth by the liver and gall bladder, which th

the head of that special god. now, ameshett was also termed carpenter for it is he who by the medium of his organ, the stomach, frames the rough materials and builds up the structure of the body; and to him the stomach and upper intestines were dedicated (a. ahephi was also termed the digger or burier, for he puts out of sight or removes that which is useless or offensive in the body, and to him, the lower intestines or bowels were dedicated (b. tmo-oumathu was also called the cutter or divider for he divides and distributes the blood bearing with it the prana and the subtle ether by the holy science of breath brought into the body, and to him were the lungs or heart dedicated (c. kabexnuv was termed bleeder for as a stream of blood is drawn from the body, so is a stream of impurity drawn

esents the elemental strength which is far inferior and blended with cunning. ahephi, however, has other symbolism and other attributes. for by reason of the fertilizing qualities of the nile and of the fact that what is brought down by the nile as refuse from the land of the sacred lakes is, to egypt, its life and the source of its fertility, so there arises a correspondence between the nile and the lower intestines, and both are under the care of ahephi (hapi) who thus was worshipped as nilus, and in this connection he has for his symbol, a headdress of lotus flowers. now further, the alimentary system is under the special guardianship of isis and nephthys. isis who conquers by the power of wisdom and the forces of nature, guards ameshett. and nephthys, who hides that which is secret, gu

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

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

e gnisserd in order to practice candle magick, you must first select a new unused colored candle, based upon your desired goal. then the candle needs to be anointed with oil. this is known as dressing the candle, and is done by rubbing oil onto the surface. you start at the center, and rub outwards. first you put on the shirt (anoint the upper half of the candle, then you put on the pants (anoint the lower half of the candle. now the candle is ready for your spell. once you re ready, hold the candle upright between your palms. begin your rhythmic breathing, visualize your goal, and allow the power of your desire to flow into the candle. begin repeating a short statement of the desired goal you seek. slowly shorten the statement down, until it is the minimum number of words required to expr

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

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

all kinds, had experienced distinctly a bodily and emotional reaction accompanied by a momentary mental panic and sensation of terror such as neither of them had ever known before. carrington saw to his wife, whom he found outside on the porch, breathing deeply of the fresh air; then he returned to the remainder of the group. each of them had experienced identical sensations and had retreated to the lower floor, where they sat sprawled in chairs or leaned against walls, tears streaming down their cheeks. carrington made special note of the fact that two highly skeptical friends of the tenant had accompanied the group to the house out of boredom. both of these skeptics experienced the same sensations as the other members of the group a difficulty in swallowing, tears streaming from the eye

a patient s hallucinations and record both his questions and the entity s answers. on numerous occasions the psychologist found that he was engaged in dialogues with hallucinations that were above the patient s comprehension. he found this to be especially true when he contacted the higher order of hallucinations, which he discovered to be symbolically rich beyond the patient s own understanding. the lower order, van dusen noted, was composed of entities that were consistently antireligious, and some actively obstructed the patient s religious practices. occasionally they would even refer to themselves as demons from hell, suggest lewd acts, then scold the patient for considering them. they would find a weak point of conscience and work on it interminably. they would invade every nook and

incipal city at abydos. the cult of osiris was established at abydos, where he became known as the lord of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 262 mystery religions and cults death or lord of the west, referring to his mastery over all those who had traveled west into the sunset of death. an initiate into the cult would be led at dusk into the lower crypt of the temple by four priests carrying torches. in a corner of the crypt was an open marble sarcophagus supported by four pillars placed upon four sphinxes. the chief priest of the mystery would advise the aspirant that no man could ever escape death, but every soul who died was also destined to be resurrected and to receive life anew. those who would be a priest of osiris must ent

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

or fodor once wrote, but a bundle of projected repressions. quite probably, according to many researchers, the sex changes that occur during puberty have a great deal to do with the peculiar type of pk that is responsible for poltergeist activity. researchers have only begun to realize some of the vast chemical changes that take place in the body during adolescence. who can say what may happen in the lower levels of the subconscious? psychical researchers have noted that more often a girl than a boy is at the center t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 18 ghosts and phantoms poltergeist movie (the kobal collection) of poltergeistic disturbances and that the sexual change of puberty is associated with either the beginning or the terminati

ive. when popular singer englebert humperdinck bought jayne mansfield s (1933 1967) pink palace on sunset boulevard shortly after her death, he claimed he encountered her ghost. guests at the roosevelt hotel on 7000 hollywood boulevard have reported encounters with the ghosts of marilyn monroe and montgomery clift (1920 1966. people have sighted the spirit of monroe near the full-length mirror on the lower level, and many guests have had their sleep interrupted by clift blowing on a trumpet in room 928 as his spirit still rehearses for his role as the bugler in from here to eternity (1953. mae west (1892 1980) loved to host seances in her old home in the ravenswood apartments on rossmore avenue, and her spirit has remained strongly attached to the building. the man of steel, george reeves

unexpectedly upon an indian, bear him off into one of the caves of the bluff and devour him. hundreds of warriors attempted for years to destroy him, but without success. whole villages were nearly depopulated, and consternation spread through all the tribes of the illini. in the legends of the miami tribe, the miamis were fighting their traditional enemies, the mestchegamies, at the upper end of the lower canyon near the cave of the piasa. as the fighting was reaching its climax, the war whoops apparently disturbed the piasa, and two fierce, winged creatures emerged from their caves, uttering bellowings and shrieks, while the flapping of their wings upon the air roared out like so many thunderclaps. the awful winged beasts swooped low over the heads of the combatants, and each snatched a

at a subconscious level, out of the grasp of the conscious mind. occasionally, however, in especially dramatic dreams, bits and snatches of scenes from the future bubble up to become conscious memories. then, later, as the experience is lived through in waking reality, it is astonishing to have the dream play itself again before conscious eyes. psychiatrist dr. jan ehrenwald has theorized that at the lower level of the subconscious t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 175 precognitions are visions of future events. which freudian analysts refer to as the id time and spatial relationships may be all mixed up. here and there, past, present, and future may all be interlocked and interchangeable. is it possible to avoid

supply, a man would want to be assured of at least one woman whom he would not have to share. some social historians argue that children presented the greatest incentive toward monogamy. among many primitive tribal peoples even today, a marriage is not solemnized until the first child is born, and if no child is born the man is at liberty to leave the woman. biologists have long noted that among the lower animals the natural instinct is to protect the young and supply food for their subsistence. before humankind began to gather in clans and tribes, what passed for courtship was likely a raid on a distant group of humans that resulted in the capture of a woman who was forced to participate against her will in an instant marriage. true courtship practices between the sexes did not exist to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

nd authority is mentioned in several parts of the bible, and it would appear that rings were commonly worn by persons of rank at that period, and that rings were bestowed upon others either as gifts or for the purpose of transferring authority. rings worn only as ornaments were common in early egypt, in greece, and even among less civilized peoples. in antiquity, it was the custom among people of the lower classes to break a piece of gold or silver to seal the marriage pact. one half of the token was kept by the man, the other half by the woman. this custom came before the exchange of rings. in ancient ireland, for instance, it was the custom for the man to give the woman he wanted to marry a bracelet woven of human hair. her acceptance of it was symbolic of accepting the man, of linking h

library) inthe first century b.c.e, native armenians declared that remnants of noah fs ark could still be seen. received them. the russian revolution was underway in 1917, and the results of the investigation were never reported publicly. according to another story, the turkish air force in 1959 conducted an aerial survey of the ararat region. a photograph revealed the outline of a ship on one of the lower slopes of mt. ararat (just over 6,000 feet. the ship fs dimensions were similar, though somewhat larger, than those of the ark. another alleged aerial sighting was made in 1960. a turkish army pilot and a liaison officer reported seeing evidence of an enormous, rectangular barge on the southeast slope at about 13,000 feet altitude. a photograph taken in 1972 by the earth research technic

t the mound served a forgotten people as both a temple and a palace. it has been determined that the city was the principal ceremonial center of a vanished culture known as the mississippian who occupied the area from around 1050 to 1250. at its peak around 1150, the city supported a population of as many as 20,000 people. many scholars believe that the customs of the natchez people who inhabited the lower mississippi valley when french explorers encountered the tribe in the latter part of the seventeenth century may offer some insight into their ancestors. unlike the other native american tribes, the natchez had distinct social classes who were governed by a ruler-priest known as the great sun, who was regarded as the representative of the sun on earth and was treated with godlike reveren

a in a spot between the sphinx and the pyramids. they contained bodies of supervisors and laborers. gordinary people were also allowed to use the pyramid design to construct their own tombs, h concluded hawass, director of the giza plateau. inscriptions in the mini-pyramids identified one corpse as a building inspector. the upper level of the tombs were reserved for technicians and craftsmen, and the lower tombs housed bodies of workmen. some of the bodies of workmen bore splints to repair broken bones. among inscriptions were curses, and some frescoes showed laborers at work. gthis care would not have been given to slaves, h noted hawass. lehner, an archaeologist associated with the oriental institute of the university of chicago and the harvard semitic museum, first traveled to egypt dur

THE GOD OF THE WITCHES

name of brownie given to the kindly fairy).in great britain the neolithic and bronze-age people lived on open downs and moors; they were chieflypastoral, practising agriculture but rarely. they no longer lived in caves like palaeolithic man, but builthouses or huts. these houses were circular in plan, and were sunk in the earth to the depth of two or threefeet; the floor was paved with stone, and the lower part of the walls was of stone also; the upper part of thewalls was of wattle-and-daub or of turf, and the roof was of turf supported by a central post which perhapscarried a wooden frame. the hearth, when there was one, was in the middle of the one chamber, and therewas an opening in the roof to allow the smoke to escape. such houses were built in groups; and whenovergrown with grass, b

occuronly in stories to amuse children. the real upland-dweller, who struck terror into the lowlanders andhorrified the priests of the christian faith, has vanished utterly. the god of the witcheschapter ii. the worshippers23chapter iii. the priesthood"a witch is a person that hath conference with the devil to take counsel or to do some act."2424lord coke.in all organised religions, even those of the lower culture, there is a priesthood, and the more organised thereligion the more systematised does the priesthood become. early priesthoods appear to have been largelycomposed of women; as the religion changed, men gradually took over the practice of the ritual. this is clearin egypt, where the early inscriptions mention many priesthoods of women; in the later inscriptions womenare only singe

her deities of fertility, rites were performed which to themodern mind are too gross to be regarded as religious. these rites were openly practised in athens in theheight of its civilisation, the sacred marriage being regarded as the means of promoting and increasingfertility. similar rites are known and have been practised in all parts of the world, but always in what are nowcalled "religions of the lower culture. as the cult of the horned god was also a religion of the lowerculture such rites formed an integral part of the worship. the reason for their use is the same whereverfound; it is the practical application of the theory of sympathetic magic, with the consequent belief that bysuch means the fertility of the whole land would be increased. it was on account of these rites that the w

THE KEY TO THE MYSTERIES

arcanum g. a" the figure is contained within a rectangle of width about half height. the main element is a circle, bottom half shaded, pierced through on the vertical diameter from below by a vertical sword or baton. the "sword" has a right hand holding the pommel below, issuing from a cloud to lower right. the hilt is not evident simply, but suggested by two tails of serpents crossing just below the lower limit of the circle. to either side of the pommel beneath the snake tails are the letters "fin" to left and "al" to right. the point of the sword above the upper limit of the circle is buttoned by a fleur-de-lis. the two serpents are entwined about the sword to form a caduceus with two circles vertically circumscribed within the greater circle. these serpents are billed. there are two sh

the two horizontal diameters of the serpent circles. five hebrew letters are along the sword, only the topmost upon the blade and the others beneath: top quarter- hb:yod, next quarter- hb:aleph, center- hb:shin, next quarter is probably but not certainly hb:mem, bottom quarter is an inverted hb:heh. the upper half of the upper serpent circle has aleph-heh-yod-heh just above the diameter bar, and the lower quarter of the lower serpent circle has the same inverted just below the diameter bar. there is an "x" of thin line diameters across the large circle. at the horizontal diameter of the large circle, just above to the left "throsne" and to the right "de jvstice. oriented about the circle to be read from the center are the following words: at left outside "covronne, at top and split "med "

center of the illustration is composed of a hexagram of two triangles, points to top and bottom. this is circumscribed by a dark ring and surmounts concentric rings inward from the outer one as white, dark, white, dark- at which point the inner angles of the hexagram begin. the upper triangle of the hexagram is light and contains a bearded human head and shoulders at top, feet with draped legs to the lower points. the down-ward pointing triangle has the same in dark with a matching dark figure. surmounting the center of the hexagram and completely obscuring bodies and arms is the classic roman agricultural magical square of five lines: sator, arepo, tenet, opera, rotas. the outer points of the hexagram extend lines radially to irregularly divide the space to the rectangular border, upper a

by an eagle, facing counter clockwise. above the eagle is the word "netsah, to the right "l air. the line from the upper right point has "l' ete" above it and the figure of a winged lion below, facing outward and progressing upward. the lion has "hod" written to the right of its head and vertically extended left foreleg "le feu" below its tail and downwardly extended right hind leg. the line from the lower right point is below this figure, and "l' automne" is below this line. the line from the upper left point has "les printemps" written above it. below this is a bull, no wings and facing downward "jesod" is above the bull's tail, and "la terre" is below the head. next below is the line from the lower left point, with "l' hiver" below that. below the lower point are the words "pole antarti

THE MAGICIAN S KABBALAH

r" aspect of nature in the unfolding genesis about us. will in yesod: the way of the personality, an understanding of the ego requirements, cultural conditioning and so forth. the development of purpose, aim, goal, valuation, motivation and intention through a discipline such as psychosynthesis. will in tiphareth: the way of the self. the individual will of the transcendent self in recognition of the lower sephiroth. also the "way of the burning heart, and surrender to the "inner voice "higher self, or will of christ. will in kether: the way of god. the universal will, the will of god, the state of unity where it is "thus so. the taoist "action by non-action, and the way of the siddhis. the tree of crowns in ritual, the kether of each sephiroth can be represented by the headdress worn by t

centre of the tree, acting as a functioning nexus for the operations of the sephiroth. as a mediator (from the latin, meaning "middle, tiphareth can function as a translator and diplomat, organising the activities of the upper and lower tree according to the dual states of each. this is the point where "as is below, so above" is equally "as is above, so below. the upper sephiroth cannot flow into the lower in an optimum state if the lower are unbalanced, and neither can the lower sephiroth function correctly when the upper sephiroth are disturbed. tiphareth, the sephirah representing human self-awareness, is the key-stone on which this balance rests. indeed, in ephesians 2.20, paul makes reference to "the foundation of the apostles and prophets, jesus christ himself being the chief corner

the heart ii. high priestess: this path connects tiphareth to kether and is the path of transcendence from self-identification to universal-identification. it functions as the impact of our true state into our self-aware state (when operating as awakened consciousness by various practices, and hence the high priestess shows tiphareth as a measure of our reflection of truth, which hence flows into the lower sephiroth. iv. emperor: the emperor represents the power accessible to the fully operating tiphareth from chockmah, the source of all movement and direction. the emperor is the light of creation which bears one upwards through the letter heh, meaning "window. vi. lovers: operating at the same level as the emperor, but on the other side of the tree, the lovers represent the "impact of ins

ive creation of life. this juxtaposition points to the awareness that life and death are not opposites, but phases in the same process. although even this duality is false (one presumes to someone above the abyss, it is an important recognition and one essential to the understanding of "sacrifice. xiv. temperance: the temperance card symbolises the state when tiphareth is functioning to harmonise the lower sephiroth, whereas the high priestess, its equivalent on the middle pillar above the veil, shows the effects on tiphareth of the proper functioning of the upper sephiroth. the golden dawn rituals of advancement to the state of tiphareth and the grade of adeptus minor always move the candidate along one side path, then bar them, then move along the opposite path to be barred and forced to

which seeks to unite the awareness with the object of which it is aware by concentration, contemplation, or meditation, and the practice of bhakti yoga, which is the union with deity through the practice of devotion. as seven, the number of netzach, is often taken to be the number of completion, we can see that as the initiate rises to this sephirah, he completes equally at one level the work of the lower sephiroth. indeed, the golden dawn stated that the advancement through the elemental initiations of the lower sephiroth "in a sense, quitteth not malkuth. that is to say, partly, that the work of those grades is aligned to ones outside observations, even when directed at the psyche, whereas the work beyond that point has undergone the holy inversion and is involved with the upper sephiro

THE MIDDLE PILLAR

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

es filled. they are so continuous as to appear an undivided act. in this way, every cell of the entire lung surface comes into contact with the oxygen haled, which is thus passed into the bloodstream. most of us usually breathe very insufficiently, only a fraction of the cellular surface of the lung coming into contact with the inhaled air. thus there is always a large quantity of residual air in the lower reaches of the lungs. there is always a large surface of the lung area whch is not employed; and a quantity of carbon dioxide and cells in an impoverished state of health are ever present. this method of breathng introduces a far greater content of oxygen into the lung, destroying therefore, by combustion, toxins and undesirable elements, and also producing a better state of health. ther

ether, imagine the upright column of brilliance, corresponding to the middle pillar, formulated through the center of the body. pass now to the visualization of malkuth emanating its inherent power of stability and equilibrium and fertility. perhaps the easiest way to conceive of the motion of the thrd formula is to imagine the act of swathing or bandaging a leg. you wrap the gauze tightly around the lower part of the limb, gradually ascending the leg in closely wound spirals. this, simply, is the techruque of the formula under consideration. you should imagine a ray of power coming out from the right side of malkutlz, moving over to the left foot. here it descends under the legs, and comes up on the right a little higher up the spiral. repeat the same movement again and again, until event

aware of. it is an unconscious matrix that underlies the conscious mind where the mental activities are "incubated before their birth into consciousness. archetypes of the middle unconscious include all deities who are associated with prophecy and oracles, such as the greek divinities apollo and gaea. 1 collective unconscious figure 6: assagioli's model of the psyche. psychology and magic 127 7. the lower unconscious contains fundamental drives, primitive urges, inferior dreams, and complexes. this is the personal unconscious which is the storehouse of hidden memories, repressed psychic content, and the shadow personality. this part of the psyche is accessed by working with hypnosis, trance, and imagery. archetypes of the lower unconscious include all underworld deities, such as the sumer

ts of the psyche are collectively called the evil persona-they must be recognized, subjugated to the magician's hgher spiritual will, and their energies transmuted and employed for the completion of the great work) 3. realization of one's true sey the discovey or creation of a unibing center. the intermediate link which, if focused on and identified with, allows for the integration/unification of the lower and higher selves, and freedom from selfish interests and personal limitations. a point of connection between the individual and the divine self, whch is reflected and symbolized in that point.29 4. psychosynthesis: the formation or reconstruction of the personality around the new center. once the unifying center is found, the next step is to gradually and systematically build a new "ide

THE MOTHMAN PROPHECIES

nd all their cronies have been leading many of us around by the noses for centuries. first they convince us of their honesty, reliability, the accuracy of their predictions, and their well-meant intentions. then they leave us sitting on a hilltop waiting for the world to blow up. when the world was sparsely populated and the signals from the superspectrum were not smothered in so much static from the lower spectrum, men learned to place great faith in these entities and their prophecies. priests, scholars, and magicians achieved a marvelous understanding of the cosmos and the cosmic forces through astrology, alchemy, and the magical manipulation of matter. but as man followed the angelic dictate "multiply and replenish the earth" our planet began to suffer from psychic pollution. the recor

hey have become "possessed" they suffer from hallucinosis repeated hallucinations. their lives are manipulated disastrously. once a person has undergone false illumination he becomes vulnerable to repetitions, just as once a person has been hypnotized he can be easily hypnotized again. the phenomenon is dependent on belief, and as more and more people believe in flying saucers from other planets, the lower force can manipulate more people through false illumination. i have been watching, with great consternation, the worldwide spread of the ufo belief and its accompanying disease. if it continues unchecked we may face a time when universal acceptance of the fictitious space people will lead us to a modern faith in extraterrestrials that will enable them to interfere very overtly in our aff

THE NECRONOMICON SIMON VERSION

cognise my own voice. the abyss yawns wide before me! a gate has been broken! know that the seven spheres must be entered in their times and in their seasons, one at a time, and never the one before the other. know that the four beasts of the spaces claim the blood of the initiate, each in their own time and season. know that tiamat seeks ever to rise to the stars, and when the upper is united to the lower, then a new age will come of earth, and the serpent shall be made whole, and the waters will be as one, when on high the heavens had not been named. remember to protect the livestock of the village and thy family. the elder sign and the sign of the race. but the watcher, too, if they be slow. and no sacrifices are to be made in that time, for the blood will be split for them that have co

THE PATH OF KABBALAH

method of study examined the world from the perspective of the lights, meaning from the perspective of the creator, whereas we study it from the perspective of the screen, which helps the light expand. rabbi laitman says he studied kabbalah with many teachers, but could find no answers until he was shown the books of the ari and baal hasulam. the upper degree is the creator, my own future state. the lower degree is the creature in his current state. the degrees are like an accordion, they open up to us as we progress. what is time? is it a changing, living concept? and if so, how does it exist outside or inside us? does each degree keep its own time? the concept of time is a consequence of the work of the shells. a person continues to feel time just as long as he refuses to agree with the

runs through the core of the self, the human ego. for that reason, the ahp are corrected gradually following the correction of galgalta and eynaim. thus, it is not so difficult to ascend to the world of atzilut with vessels of corrected ge, as it is to add the ahp to them, because the correction of the ahp contradicts the aim. all five worlds are like curtains that hide the light of the creator. the lower the world, the more it covers the light. the world-screens end at the barrier, which hides the light completely from our world. only a tiny spark called minute light enters our world. it is just enough to sustain life on earth. the creator made it so we can live without a screen. in the absence of light and having only a minute light, there is no necessity for a screen. that feeble light

and the spiritual world at the same time, and pass their knowledge and insights on to us. they say that there are many other worlds other than our own. these worlds are like circles that surround one another. our world is at the innermost circle. we call this tiny circle our universe. each of the circles is a world. there are five circles altogether, five worlds. each circle can sense itself and the lower ones, but not the upper ones. for that reason we, who are in the lowest circle, can feel only our own world. but if a person can ascend with his senses to the spiritual world, to a higher circle, he becomes able to feel that world as well as the worlds below it. thus, kabbalists live in several worlds at the same time, and are therefore aware of all the reasons for and the consequences o

he spiritual degree of the end of correction. imagine a state where you have a broken tool that you are supposed to work with. the first thing you d do is correct it. only afterwards would you be able to use it. the torah explains exactly how to correct that broken vessel, which is the soul that we received from the creator. during the process of correction, one lives in two worlds, the upper and the lower. during that process, the soul obtains the knowledge and the experience necessary for it, and most importantly one begins to feel new feelings and obtain different spiritual attributes. thus, when one completes the process of his correction, he is equipped with spiritual properties that enable him to enter and remain in the upper world in a state of calmness, eternity completeness and pe

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

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

engender sons to inherit their selfishness, the middle orders trot their daughters round the london ballrooms just as strumpets fall in to the cry of descendez, mesdemoiselles! women marry for title, clothing, shelter, and food; men because they think it is cheaper to keep a cow, and once and for all have done with it, than to be constantly running round the corner for a penny-worth of milk; and the lower stratum. the blessed poor. spend most of their lives in the act of engendering the elite of heaven and the scum of this earth, gmere shells, husks of the golden wheat that might grow even here, h*2. if it were not for our prudery, our religion, and our laws *1. why jesus wept, vol. iii, p. 42 *2. the poem, vol, i, p. 57. percy. the percy of gthe poem, h and not of gwhy jesus wept, h is o

rich approach the poor, galtera manu fert panem, penem ostentat altera. h such is another pantagruelism of beverland, crude yet to the point. gthe girl who of her own accord presents herself to student, soldier or artist, is considered, by jove! to give a headlong consent to debauchery. h*4. so we see that whilst the upper classes are prostituting themselves for social position, rank, and riches, the lower are doing so for a few wretched coins; and the difference? one eats bread, and the other bread and butter. the gunco gude h thrive and heap execrations on the gunco bad. h in goracles, h crowley states this with the straightforwardness of a burns: what fierce temptations might not lovers bring in london fs wicked city? perhaps you might yourself have one wee fling, if you were pretty. wh

of a rose; and how she planted it in the garden of her heart, and how it grew and flourished in divers fashions. and how sometimes it appears as white, and at others as red, and yet still at others both red and white together, so that the most wise were sore perplexed to tell which was the colour proper to it. the mother out of the countless thousands who tread the slippery and perilous paths of the lower self tannhauser was one of the very few who emerged from its clammy darkness purified and sanctified, to soar resplendent into the sunny realms of the higher self; nor did he rest, but entranced in the immensity of hope, rushing on, whirling through the abyss of time and space, he ultimately lost self in the rapture of nirvana. again, in others so subtle is the psychology of sense that t

es down from heaven to earth, and it is invested with the potency of superior and inferior things. thou wilt possess by this means the glory of the whole world, and all darkness will depart from thee. it is the strong power of every power, for it will overcome all things subtle and penetrate all things solid. it is thus that the world was created *hermes. tannhauser also separated the higher from the lower self, the good from the evil. christ also attempted the same course, not living alone for either good or bad, but for the whole, as jelaladeen sang, gi am the song and singer, h etc, the surest centre of immortality lying in the whole, and not in the part. the qabalist compared the wicked with the excrement of the great human body, a necessary vivific secretion, and not a poison to the l

f the christ, gto be one with the father. h now a curious vista opens out before our gaze, and it is this; a man or woman to become an adept need neither possess great intellect, great genius, nor great knowledge, in fact, in many cases the more ignorant and crass have been the aspirants, the more speedy has been their illumination (christ the carpenter; for the less have they had to conquer, and the lower, and therefore less rational, have been their symbols. gmost others, especially hinduism and buddhism, lose themselves in metaphysical speculation only proper to those who are already adepts. h*1. ignorance or knowledge have nothing to do with illumination any more than pig has to do with chicago pork; yet as there are standards of knowledge, so are there degrees of illumination; for the

THE BOOK OF GATES

r-en-ptah, whose word is maat, let them enter into their foundations. pure is the dead body which is in the earth, p. 53 and pure are the bones of osiris, king men-mast-ra, whose word is maat, like ra [for ever" on the bottom of the sarcophagus is a large, full-length figure of the goddess nut who is depicted in the form of a woman with her arms ready to embrace the body of the king. her face and the lower parts of the body below the waist are in profile, but she has a front chest, front shoulders, and a front eye. her feet are represented as if each was a right foot, and each only shows the great toe. one breast is only shown. the hair of the goddess is long and falls over her back and shoulders; it is held in position over her forehead by a bandlet. she wears a deep collar or necklace, a

1. three male figures, each of which bears a loaf on his head. 2. the following fragmentary text "their bread cakes are ordered for p. 178 "them by their gods; their kau are in their hands, and they enter into their abodes at the pylon which destroyeth its gods. the god sar (osiris) saith unto them-'your bread shall be to you from that which cometh forth from your mouths, o ye hetepti-kheperu" in the lower register are- 1. five male figures, who are occupied in tending very large ears of corn; when the scene was complete these figures were twelve in number, and they were called "those who work about the plants of grain in the fields of the tuat" 2. a man holding a sickle; he is one of the seven "reapers" of which this section of the scene originally consisted. the text which relates to tho

ive there feed, and ye shall have dominion over the cool waters of your land. i have decreed for you that ye shall have your being in all of it with maat, and without sin (or, defects' their bread shall be maat cakes, their drink shall be of wine, and their libations p. 187 shall be of cool water. and there shall be offered unto them upon earth the offerings which must be made from their land" in the lower register are the figures of twelve men, each of whom tends a monster ear of corn, or a tree, under the superintendence of a god who leans on a staff, and a group of reapers, each holding a sickle. the text, which is mutilated in places, reads: p. 188 "they perform. their work in connection with the grain, and they embrace (i.e, cultivate) the divine grain (or, nepra, and the spirits feed

crieth out, and it resteth in its place, and it maketh an end of aneq. they say unto ra--the god naq is tied up with the rope, the hours of the gods) are to thee, o ra, with light. rest thou and thy hidden body. their provisions of loaves of bread are to them, their beer is tchesert, and their libations are of cool water, and offerings are made to them upon earth" click to view the god tuati. in the lower register are- 1. a god, standing, and leaning upon a long staff; his name is tuati. 2. the serpent nehep, the long body of which is made to serve as biers for twelve gods in mummied form; the serpent's body is provided with twenty-four legs of lions, and a mummied god rests over each pair of them. these gods are described as "those who are in the body of osiris asleep" and "those who are

e (or, be content) with that which thou hast made to come into being' their food consisteth of bread-cakes, their green herbs are the plants of the spring, and the waters wherein they refresh themselves are cool click to view souls who are in the lake of serser. a god with a sceptre [paragraph continues] offerings are made unto them upon the earth as [being] the product of this lake of serser" in the lower register are- 1. horus [the aged, in the form of a bearded man, leaning upon a staff. 2. twelve bearded beings, who are described as the "burnt enemies of osiris" the first four have their arms tied p. 232 behind their back in such a way that the right hand projects at the left side, and the left hand at the right side. the second four have their hands tied together at the elbows, and th

THE SECRET RITUALS OF THE OTO

given to initiates of the eighth degree of the o.t.o. whatever the truth about steiner s possible membership of the o.t.o. there is no reason of course to believe that he ever practised sexual magic; indeed, the poem dedicated to steiner by crowley18 seems to imply that the former took the o.t.o. s sexual magic as being no more than subtle allegory. crowley himself seems to have been admitted to the lower grades of the o.t.o. in 1911. at the time he regarded it as no more than a simple masonic fraternity, but, in the following year, after a visit from reuss, who accused him of revealing the innermost secrets of the order, he changed his mind. crowley responded to the accusation by pointing out that he was not in possession of these secrets and therefore hardly in a position to reveal them

ill now take a second step as before, but with the other foot; it is in this position that the secrets of the degree are communicated. they consist of a sign, a grip, and a word. the sign is twofold. the first part is called the sign of life or of manifestation. it is given by clenching the fingers of both hands, the right hand to be held with the upper arm forming a square with the shoulder, and the lower arm vertical; the left hand is placed at the base of the torso. this is the characteristic position of the principal gods of egypt. the second part is called the sign of death, and is given by dropping the left hand to the side, and with the other, giving the motion of stabbing the heart. it alludes to the penalty of your obligation. the grip is given as before, but, by offering the thum

o feet of the other. one says: i pledge my foot for firm foundation. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (16 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. the other answers: of our straight walking with each other. touch the right knees and say together: my knees bend not in supplication either to you or to another. advancing the lower part of the torso, say: my body doth not do you wrong. the other, advancing the breast, replies: my bosom keeps your secrets close. the first, putting his mouth to the other s ear: my mouth speaks to you, truth in song. the second, putting his mouth to the ear of the first, while both throw the left arm over the back of the other: my arm defends you from your foes. this sign and grip com

THE HOLY BIBLE KING JAMES VERSION

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

atisfied as [with] marrow and fatness; and my mouth shall praise [thee] with joyful lips: 63:6 when i remember thee upon my bed [and] meditate on thee in the [night] watches. 63:7 because thou hast been my help, therefore in the shadow of thy wings will i rejoice. 63:8 my soul followeth hard after thee: thy right hand upholdeth me. 63:9 but those [that] seek my soul, to destroy [it] shall go into the lower parts of the earth. 63:10 they shall fall by the sword: they shall be a portion for foxes. 63:11 but the king shall rejoice in god; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped. psalm 64 psalms page 342 to the chief musician, a psalm of david. 64:1 hear my voice, o god, in my prayer: preserve my life from fear of the enemy. 64:2 hide

ered the shield. 22:7 and it shall come to pass [that] thy choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate. 22:8 and he discovered the covering of judah, and thou didst look in that day to the armour of the house of the forest. 22:9 ye have seen also the breaches of the city of david, that they are many: and ye gathered together the waters of the lower pool. 22:10 and ye have numbered the houses of jerusalem, and the houses have ye broken down to fortify the wall. 22:11 ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago. 22:12 and in that day did the lord god of hosts call to weeping, and to mourning, and to bal

sts within the gate round about, and likewise to the arches: and windows [were] round about inward: and upon [each] post [were] palm trees. 40:17 then brought he me into the outward court, and, lo [there were] chambers, and a pavement made for the court round about: thirty chambers [were] upon the pavement. 40:18 and the pavement by the side of the gates over against the length of the gates [was] the lower pavement. 40:19 then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, an hundred cubits eastward and northward. 40:20 and the gate of the outward court that looked toward the north, he measured the length thereof, and the breadth thereof. 40:21 and the little chambers thereof [were] three on this side and three on that side; and

42:3 over against the twenty [cubits] which [were] for the inner court, and over against the pavement which [was] for the utter court [was] gallery against gallery in three [stories] 42:4 and before the chambers [was] a walk of ten cubits breadth inward, a way of one cubit; and their doors toward the north. 42:5 now the upper chambers [were] shorter: for the galleries were higher than these, than the lower, and than the middlemost of the building. 42:6 for they [were] in three [stories] but had not pillars as the pillars of the courts: therefore [the building] was straitened more than the lowest and the middlemost from the ground. 42:7 and the wall that [was] without over against the chambers, toward the utter court on the forepart of the chambers, the length thereof [was] fifty cubits. 42

TURNER ROBERT ARBETEL OF MAGICK

h to pass. such were, and to this day partly, if not altogether, are the corruptions which have made odious the very name of magick, having chiefly sought, as the manner of all impostures is, to counterfeit the highest and most noble part of it. a second kind of magick is astrologie, which judgeth of the events of things to come, natural and humane, by the motions and influences of the stars upon the lower elements, by them observed and understood. philo judaeus affirmeth, that by this part of magick or astrologie, together with the motions of the stars and other heavenly bodies, abraham found out the knowledge of the true god while he lived in caldea, qui contemplatione creaturarum, cognovit creatorem (saith damascen) who knew the creator by the contemplation of the creature. josephus rep

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

. middleton, in his celebrated letter from rome: and therefore i mean to deposit the authentic1 proofs of this assertion in the british museum, when a proper opportunity shall offer. in the meantime i send you the following account, which, i flatter myself, will amuse you for the present, and may in future serve to illustrate those proofs. i had long ago discovered, that the women and children of the lower class, at naples, and in its neighbourhood, frequently wore, 1 a specimen of each of the ex-voti of wax, with the original letter from isernia. see the ex-voti, plate i. h 4 letter from as an ornament of dress, a sort of amulets (which they imagine to be a preservative from the mal occhii, evil eyes, or enchantment) exactly similar to those which were worn by the ancient inhabitants of t

r from cities of the kingdom of naples, situated in the province called the contado di molise, and adjoining to abruzzo, an annual fair is held, which lasts three days. the situation of this fair is on a rising ground, between two rivers, about half a mile from the town of isernia; on the most elevated part of which there is an ancient church, with a vestibule. the architecture is of the style of the lower ages; and it is said to have been a church and convent belonging to the benedictine monks in the time of their poverty. this church is dedicated to st. cosmus and damianus. one of the days of the fair, the relicks of the saints are exposed, and afterwards carried in procession from the cathedral of the city to this church, attended by a prodigious concourse of people. in the city, and at

the effect it was thought to produce. on other medals the bull or cow is represented licking itself;2 which, upon the same principle, must represent the strength of the deity refreshed and invigorated by the exertion of its own nutritive and plastic power upon its own being. on others again is a human head of an androgynous character, like that of the bacchus difuej, with the tongue extended over the lower lip, as if to lick something.3 this was probably the same symbol, expressed in a less explicit manner; it being the common practice of the greek artists to make a part of a composition signify the whole, of which i shall soon have occasion to give some incontestable examples. on a parian medal published by goltzius, the bull licking himself is represented on one side, accompanied by the

from the buildings still remaining, but that they were once at the head of a great empire; for all historians agree that they abhorred navigation, had no sea-port, and never enjoyed the benefits of foreign commerce, without which, egypt could have no means of acquiring a sufficient quantity of superfluous wealth to erect such expensive monuments, unless from tributary provinces; especially if all the lower part of it was an uncultivated bog, as herodotus, with great appearance of probability, tells us it anciently was. yet homer, who appears to have known all that could be known in his age, and transmitted to posterity all he knew, seems to have heard nothing of their empire or conquests. these were obliterated and forgotten by the rise of 1 tacit. ann. lib. ii, c. 60. of priapus 53 new em

ch he rests upon the head of a bull, that projects from the side of the chair. above, on his right shoulder, is a bird, probably a dove, the symbol of the holy spirit, descending from the sun, but, as this part of the medal is less perfect than the rest, the species cannot be clearly discovered. in his left hand be holds a short staff, from the upper side of which springs an ear of corn, and from the lower a bunch of grapes, which being the two most esteemed productions of the earth, were the natural emblems of general fertilization. this figure is there- 1 aiei baleonti oikwj. odyss. l, ver. 607. 2 see plate ix, fig. 10 a. 94 on the worship fore the generator, as that on the other side is the destroyer, whilst the sun, of whose attributes both are personifications, is placed between them

TYSON DONALD NEW MILLENNIUM MAGIC

volted with the traditional arrange- ment of the hexagram, which places the sun in the center, thereby leaving the moon without a counterweight, and also places androgenous and self-sufficient mercury, symbol of the awakened center of the magus, on the periphery. when mercury is moved to the center and the sun placed at the zenith opposite its mate, the moon, at the nadir, then saturn descends to the lower left point opposite jupiter on the upper right point. the result is perfect balance. the sun takes the number three, which as the perfect trine is in harmony with its glory. saturn takes the solidly material eight, which represents the cube just as the four of jupiter suggests the square. mercury assumes the central six, the num- ber of god and of the enlightened magus. extending the log

t, which is the regulator of the emotions and activity, the mediator between the inner and outer worlds, between thought and feeling, between desire and action. the emanator of light, the sun, naturally falls on the crown chakra, which is the resplendent thousand-petaled lotus, source of spiritual illumination. saturn descends to the belly chakra to symbolize the process of breakdown and decay in the lower intestine. on the tree of life mercury accords well with the mediating and regulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not create so much as balance. on the other hand, the sun is a good extension of the radiant spiritual light descending down the tree from the supernal triad. located in daath, the sun represen

utward-counterclockwise spiral; if the magus should make an inward-counterclockwise spiral, it will be answered by an outward-clockwise spiral. this relationship can be seen in the preceding diagram. the unmanifest is represented by the point where the arms of the cross intersect. movement of will across the veil is diagonal. the upper half of the cross represents the dark and light of the magus. the lower half is the dark and light of the emanation of the unman- ifest, which is inverted by reflection. an inward-clockwise vortex initiated by the magus is in harmony with the light. its answer is an outward-counterclockwise vortex sent to balance it from the unmanifest. this is why the two pans of cosmic balance are sometimes represent- ed by opposite connected spirals: in rituals of white m

s the nature of scissors to cut; in cutting, they destroy the ability of paper to fulfill its reason for being, which is to enclose. the physical objects can be replaced by the active elemental principles of fire, water, and air. water puts out fire by smothering it; air triumphs over water by evaporating it; and fire consumes air to feed itself. a model of this circular motion can be observed in the lower seventh, eighth, and ninth sephiroth of the kabbalistic tree, where the motion proceeds in a clockwise direction: each of the three principles triumphs over another, yet no principle is exalted over all. the element that defeats another is itself overcome by the element defeat- ed by the vanquished. this can be considered in relation to the three faces of god, when viewed within freud's

ta- gram, the points of which touch the forehead, hands, and feet. this was accepted as profoundly significant by the hermetic philosophers of the middle ages, as it served to confirm their intuited understanding that humanity and the pentagram are closely bound together. the ordering of the points of the star is of some importance in practical work- ing. it defines the structure of many rituals. the lower four points, which form a rough square, are given to the four elements and have been set in their order for thousands of years. they are emblematically depicted by the four beasts: 1) the lion (fire) on the lower right, 2) the eagle (water) on the upper right, 3) the angel (air) on the upper left, 4) the bull (earth) on the lower left. the fifth point of spir- it, or light, emanates the

TYSON DONALD SOUL FLIGHT

ire astral world is easily molded by the mind, and this applies also to the astral body of the traveler himself. shamans during soul flight do not meet spirits in the ordinary world, but rather they do so in the higher realms in which the spirits dwell. the shaman possesses an extraordinary fiat to travel unhindered between the intermediate human realm and both the higher realm of the spirits and the lower realm of the dead. he does so for the purpose of carrying out the duties of his profession, which is of vital interest not only to the members of his tribe but also to those classes of spirits who are related by ties of ancient blood to the tribe. in primitive cultures, it was often believed that humans and spirits could interbreed. the idea that a person might have a family connection w

astral inhabitants that are cast off from the souls of the dead as they finally free themselves from the astral world entirely and rise above it. the first is called a shade, and the second a shell. their difference is a matter of degree. neither one has any trace of human soul remaining with it. the shade is composed of the collection of habits, thoughts, impulses, and so on that bound a soul to the lower astral levels. as the soul at last rises, these are cast off, or torn away, and retain the lower aspects of human personality. for a period of time they persist, and often appear to mediums at skances, where they are mistaken for the actual souls of the dead. blavatsky referred to this as the spook body "our theosophists know well enough that after death the higher manas unites with the

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

on: the symbol, place, direction, or plane being known whereon it is desired to act, a thought-ray as before is sent unto the corresponding part of the sphere of sensation of the nephesch. the thought-ray is sent like an arrow from the bow, right through the circumference of the sphere of sensation directly unto the place desired. arrived there, a sphere of astral light is formed by the agency of the lower will, illuminated 136. howe, xviii. by the higher will, and acting through the spiritual consciousness by reflection along the thought-ray. this sphere of astral light is partly drawn from the surrounding atmosphere. this sphere being formed, a simulacrum of the person of the skryer is reflected into it along the thought-ray, and this united consciousness is then projected therein. this

m. in this 'magical mirror of the universe' therefore, are the ten sephiroth projected in the form of the tree of life as in a solid sphere.138 137. regardie, 108-9. 138. ibid, 100. chapter seven: the golden dawn 107 the nephesch is the lowest of three levels of the soul, corresponding with the animal instincts of the microcosm and with the physical world of the macrocosin. for astral projection, the lower and more visceral emotions, sensations, and urges must be aroused and used to take advantage of their more tangible force. the tree of life is a kabbalistic model of the universe in ten successive descending emanations, each of which comes forth from the one above it. the golden dawn applied these ten emanations, known as sephiroth, to various parts of the human body. each emanation has

TYSON DONALD THE MAGICAL WORKBOOK

in every sensation of this area of your body for about ten seconds. then relax and move your awareness upward to the level of your abdomen just under your rib cage. tighten the muscles of your abdomen and lower back, and feel with total awareness the entire mass of your lower torso, with all its organs and fluids. hold this awareness as you maintain the tension. relax and let your awareness leave the lower torso as the tension leaves it. know without actually having to consider it that your lower torso has ceased to be connected to you. your awareness shifts naturally upward to your chest. tense the muscles on the front, sides, and back of your rib cage, and as you maintain this light tension direct your mind to the stiffness of your ribs and spine, the weight of your lungs, the beating of

iry because jupiter is a sky god; friday, the day of venus, is earthy. this correspondence is not found in the golden dawn system, so far as i am aware, but it makes good symbolic sense. inward perception n: tattwa awareness 27 most persons have some notion concerning the qualities of the four lower elements, but no understanding of the fifth element, spirit or aether, that underlies and pervades the lower four. it is the essence of universal mind, and may be conceived as a subtle fire borne upon the breath and stored up in the blood of living things. it is the pneuma of the greeks, the spiritus of the romans, and the chi of the chinese. it is the ether that was supposed by primitive science to pervade all of space between the stars and act as a conducting medium for light. due to its univ

n of the wholeness of our lives. breathing i: color breathing p lace an ordinary kitchen chair so that it faces a blank wall, a plain curtain, or some other featureless surface that will not distract your attention. sit in the chair with your back straight, both your feet flat on the floor and about six inches apart, and your hands on the tops of your knees. you should lean slightly forward, with the lower part of your back arched so that it has a hollow-do not allow your lower back to curve outward. keep your shoulders relaxed and avoid the tendency to hunch them. imagine that a string attached to the top of your skull is pulling gently upward. this will help you to maintain this position, which will hereafter be referred to as the sitting posture. it is best to remove any constricting ar

allow your shoulders to fall slightly and contract your upper rib cage gently without strain. shift your awareness to the middle part of your torso at the base of your rib cage. continue to exhale for three regular beats and observe the violet mist as it leaves the center of your chest and escapes through your nose. as you do so, contract your upper abdomen slightly. direct your mental vision to the lower part of your hollow torso and watch the mist escape upward from your belly as you breathe out for three regular beats, at the same time contracting your lower abdomen with light effort. at the end of the third beat, your entire torso is empty of the violet mist. hold your lungs empty for a moment or two with your throat open and relaxed. as you keep the air outside from entering your bod

together at the words le-olam you can, if you wish, lay your hands flat over your chest so that they form an x with your left palm pressed directly over your heart-center and your right hand crossed over your left. at the word amen, instead of raising your joined hands above your head, bring your palms together in a prayer gesture and raise them to the level of your forehead to momentarily press the lower segments of your two thumbs against the dome at the top of your forehead, then allow your arms to fall to your sides. the word amen should be vibrated as your hands touch your forehead. i have found this minor variation in the original golden dawn formula to be quite effective. in my own work i use a modified form of the kabbalistic cross more in harmony with my system of magic, describe

TYSON DONALD THE POWER OF THE WORD

ory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sephirothic tree. in a sense, the sixth sephirah is in itself the active process of creation. the three highest spheres, called the supernals, are considered to be so exalted that a gulf separates them from the lower seven, while malkuth has no active force of its own but only receives the impression of the nine higher sephiroth. recognizing that no single sephirah can adequately express tetragrammaton, kabbalists also assign the most holy name to the entire tree. the point at the top of the yod) represents the nothingness (ain) that manifests itself first through kether, the primordial point. the yo

rah, the age of strict judgement and severity, which accounts for our unceasing wars. the previous age was that of chesed, a period of happiness and love that is dimly echoed in the greek myth of a golden age of heroes. the next shemittah will be that of tiphareth, characterized by beauty and harmony. at the end of the seven cycles of 49,000 years there is a grand jubilee of a millennium when all the lower worlds together and the seven sephiroth that support them are reabsorbed into binah, and the universe begins to repeat itself. each of these shemittah is said to experience a unique revelation of the torah, which is the complete articulation of tetragrammaton. however, the combination of letters of the name varies from age to age. therefore the divine wisdom is interpreted differently in

e importance, there is surprisingly little analysis of it in the golden dawn documents, as they are presented by israel regardie in his golden dawn. since mathers and the other members of his inner circle must have been fully aware of the value of this technique, i can only assume that they regarded it as too powerful to explicitly set forth in detail in the general writings that circulated among the lower ranks of the golden dawn. certainly aleister crowley recognized full well its central role in western occultism and made extensive use of it in his own magical experiments. the rationale for the assumption of the god-form is very simple. to change ourselves in a fundamental way, it is necessary that we become 148 tetragrammaton someone else. to change for the better, we must become one w

it in the back so that it will not come loose and fall off before you are ready to remove it. take the pen from the altar and write your own name upon the piece of paper, using your regular signature. in the corners of the paper around your signature, write the hebrew letters of tetragrammaton. write the letters on the urim of the breastplate of aaron (ih) in the upper corners, right to left. in the lower corners of the paper, write the letters of the thummim (vh, also right to left. the result will be: i (upper right, first h (upper left, v (lower right, second h (lower left. hold the paper up close in front of the flame in both hands so that you can read your name by the light that shines through the paper. speak the words: once, i renounce my earthly name, 9 before the ancient ones who

le of the enochian attributions of the squares to the elements (golden dawn, p. 638. in other words, regardie is saying that it is the placement of the letters of ihvh that determines the elemental associations on the four tablets, not the placement of the elements that determines the letter positions. each quarter of the great tablet consists of one of the watchtowers. in the golden dawn system, the lower right quarter is the watchtower of fire, which stands in the south. it receives the letter yod. the upper right quarter is the watchtower of water, which stands in the west. it receives the first he. the upper left quarter is the watchtower of air, which stands in the east. it receives the letter vau. the lower left quarter is the watchtower of earth, which stands in the north. it receiv

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

end of the destruction of mankind. the text containing the legend of the destruction of mankind is written in hieroglyphs, and is found on the four walls of a small chamber which is entered from the "hall of columns" in the tomb of seti i, which is situated on the west bank of the nile at thebes. on the wall facing the door of this chamber is painted in red the figure of the large "cow of heaven" the lower part of her belly is decorated with a series of thirteen stars, and immediately beneath it are the two boats of ra, called semketet and mantchet, or sektet and matet. each of her four legs is held in position by two gods, and the god shu, with outstretched uplifted arms, supports her body. the cow was published by champollion,[fn#5] without the text. this most important mythological text

er, when typhon was hunting by the light of the moon, he came upon it by chance, and recognizing the body which was enclosed in it, he tore it into several pieces, fourteen[fn#306] in all, and scattered them in different places up and down the country. when isis knew what had been done, she set out in search of the scattered portions of her husband's body; and in order to pass more easily through the lower, marshy parts of the country, she made use of a boat made of the papyrus plant. for this reason, they say, either fearing the anger of the goddess, or else venerating the papyrus, the crocodile never injures anyone who travels in this sort of vessel.[fn#307] and this, they say, hath given rise to the report that there are very many different sepulchres of osiris in egypt, for wherever is

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

arcanum of the tarot. beloved, remember that indeed and without any doubt, the two interlaced triangles of the seal of solomon, which join or separate love, are the two shuttles with which the ineffable mystery of eternal life in the loom of god is woven or unwoven. the upper triangle symbolizes kether (the father who is in secret, chokmah (the son) and binah (the holy spirit of each human being. the lower triangle represents the three traitors of hiram abiff; those three traitors are inside of us. the first traitor is the demon of desire; that traitor lives within the astral body. the second traitor is the demon of the mind; that traitor lives within the mental body. the third traitor is the demon of evil will; that traitor lives within the body of willpower (causal body. the bible cites

WESTERN MANDALAS OF TRANSFORMATION SR AL

y, turns its back upon light and is reflected in the obscurity which it projects itself (1972, p. 72) the mystery of 666, however, is that the very forces which bind us, when properly understood, also act as a source of liberation. the theosophical extension of number six is 1+2+3. this points to an interesting relationship between tiphareth and the supernal triangle. we know that chokmah lies at the lower end of the path of aleph (value 111, one of the magic numbers of the sun. binah lies at the end of the path of the second letter, beth. because tiphareth lies at the end of the third letter, gimel, case points out that this sephira was brought into manifestation before chesed or geburah, the fourth and fifth sephiroth (see tree diagram on page 2. the symbol of tiphareth, the hexagram, is

of dr. shafica karagulla (1967, who diagnosed many of her patients with the aid of psychics who could read auras. another interesting development in energy photography is called the schlieren system, now used by a number of doctors to study heat convection currents of the body. in this heat envelope or halo can be seen not only many shimmering colors, but actual bacteria, which seems to breed in the lower auric field before invading the body. corine heline has said that the correct use of color will be the preventive against epidemics in the coming new age and "will replace the present barbaric custom of vaccination (1987, p. 35. it has been thought by nearly everyone working in this field that the etheric body needs to be cleansed and healed in order for the physical body to reflect opti

occupies the cell that six should go in. when this situation occurs, place the number two cells below the cell occupied by the previous number. in this case, place the number six two cells below the cell that is occupied by the number five. the rest of the magic square can be generated by following the rule as described, except for one other special situation: the diagonal from the upper left to the lower right corner, numbers eleven through fifteen. the next number in the series, in this case sixteen, is placed two cells down from the top of the far-right column. this rule will generate all of agrippa's odd-order magic squares: 3x3, 5x5, 7x7, and 9x9. there are other rules, similar to this one, which will also generate odd ordered magic squares of any size. some of these other rules, whi

this situation we follow the same general scheme as explained above: if the numbers run off the top of the square, we imagine the bottom edge of the square wrapped around to touch the top edge; if the numbers run off the right side of the square, we imagine the left edge of the square wrapped around to touch the right edge. following this scheme, the number two is placed in the second row up from the lower edge of the square, and one cell to the right of the number one. the next move of the knight places the number three two cells above and one cell to the right of the number two. the knight continues to advance two cells up and one cell to the right with every move. with a little experimentation and study of figure c, the reader will be able to construct the entire mars kamea generated by

WHO ARE THE DRACONIANS

w world order movement. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (1 of 68 [8/25/2000 17:19:57] castello reported that the dows [greys, the dracos [reptiloids, and the ciakars [akin to the "mothmen" described in john a. keel's book of the same name- yet in this case possessing white or beige colored scaly "skin] all collaborate together within the lower levels of this underground system which stretches between dulce new mexico and los alamos some 90 miles to the south-east. the chain of command seems to be the ciakars> the reptiloids> the greys> and whatever humans/hybrids/nwo inc, puppets might be under their control. what is more remarkable however is the statement made by one of the reptiloids to thomas castello that the reptilians c

rubble to disguise all evidence of the event having taken place" the report indicated that a hydraulic type landing gear was fully deployed, suggesting that electronic malfunction had caused the object to crash, probably due to the thor 2 laser cannon having been fired at the craft. while the team observed the object at the air force base a loud sound was heard. it was then noted that a hatch on the lower side of the craft had opened slightly and appeared to be stuck. this opening was later forced with the use of hydraulic pressure equipment, at which point two humanoid entities in tight fitting grey suits emerged and were promptly apprehended. the report stated that the entities were of the following description (emphasis ours- branton "height: 4-5.5 ft. complexion: greyish blue- skin te

two alien life forms captured has proven that they cannot act independently from own acquired intelligence without access to communication, orders and instructions from a hierarchy or central command" three different aspects of the south african affair in fact coincide very closely with what other sources have revealed concerning these reptil-saurian "alien" creatures: 1) the "saurian grays" are the lower echelon of a hidden reptilian hierarchy. the other or "superior" race that is considered to be superior is a bipedal reptilian-saurian species as well, although they are a different and taller "branch" of the serpent race; 2)the serpent race- saurians- reptilians operate on a "collective consciousness" level as if the individual alien beings are- to put it in one perspective- individual

hat some people wish to protect. something to hide. many seem to know what it is, and they speak cautiously about reptilian humanoids and the serpent race, which are two subjects which seem to be surfacing again. response to local television and radio programs featuring john lear have been overwhelming. a recent lecture in las vegas drew over 700 people "according to some sources, the 'greys' are the lower level of a bigger scenario that involves this reptilian race" case file #24 from: actual letter from john lear yes, john lear the ace test pilot, holder of every flying medel the f.a.a. has to offer, son of william p. lear- inventor of the 8-track stereo and founder of lear jet corp, etc. addressed to t.l [full name on file] dated october 6, 1990 "dear [t.l. many thanks for your recent

ptilian genes before they can shape-shift in the way that they do. but when the interbreeding happened is far less important than the fact that it did happen. satanism is based on the manipulation of energy and consciousness. these deeply sick rituals create an energy field, a vibrational frequency, which connects the consciousness of the participants to the reptilians and other consciousness of, the lower fourth dimension. this is the dimensional field, also known as the lower astral to many people, which resonates to the frequency of low vibrational emotions like fear, guilt, hate and so on. when a ritual focuses these emotions, as satanism does, a powerful connection is made with the lower fourth dimension, the reptilians; these are some of the 'demons' which these rituals have been des

WICCA EIGHT SABBATS OF WITCHCRAFT

s (from whence 'the voice cried out) was often emphasized by the rustic nature of his shrines. many statues show him as a horned figure (as is also the case with moses. christian iconographers mumble embarrassed explanations about 'horns of light, while modern pagans giggle and happily refer to such statues as 'pan the baptist. and to clench matters, many depictions of john actually show him with the lower torso of a satyr, cloven hooves and all! obviously, this kind of john the baptist is more properly a jack in the green! also obvious is that behind the medieval conception of st. john lies a distant, shadowy pagan deity, perhaps the archetypal wild man of the wood, whose face stares down at us through the foliate masks that adorn so much church architecture. thus medieval pagans may have

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

the fact that the blessed one does not elucidate them to me does not please me nor suit me. i will draw near to the blessed one and inquire of him concerning this matter. if the blessed one will elucidate (them) to me, in that case will i lead the religious life under the blessed one. if the blessed one will not elucidate (them) to me, in that case will i abandon religious training and return to the lower life of a layman. if the blessed one knows that the world is eternal, let the blessed one elucidate to me that the world is not eternal; if the blessed one knows that the world is not eternal, let the blessed one elucidate to me that the world is not eternal. if the blessed one does not know either that the world is eternal or that the world is not eternal, the only upright thing for one

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

rough whose adeptship the study of occultism has been popularized. the first order is a group of four grades of which neophytes are admissible when approved by the g.h. chiefs after showing themselves possessed of sufficient aptitude and knowledge. beyond the above, there are three grades of adeptship forming the second order. these have the power of selecting candidates, initiating students into the lower grades and their chiefs have, in addition, the power of issuing warrants of temples such as that of isis urania. but the highest of all in this ancient scheme are the great rulers of the whole system who severally sustain and govern the third order, which includes three magic titles of honor and supremacy. these represent the supernal triad of the sephiroth and are shrouded and unapproac

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

. there were seven kings of edom, genesis, xxxvi. v. 31; the kabalists consider these as types of primordial worlds which failed to survive their creation. seven is the key to the mosaic creation, as to the symbols of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott every religion. there are seven planes of being, the upper three are subjective and unknowable to mankind, the lower four are objective and may be contemplated by man as metaphysical abstractions. so there are the seven principles of man, and the upper triad are parted from the lower group of four at dissolution. 79. the seven principles constituting man are variously named by the esoteric buddhism, by the vedantic scheme, and by other philosophies, but they correspond in idea. first from above come at

per triad are parted from the lower group of four at dissolution. 79. the seven principles constituting man are variously named by the esoteric buddhism, by the vedantic scheme, and by other philosophies, but they correspond in idea. first from above come atma, a ray from the absolute; buddhi, spiritual soul; and manas, human soul; these are the superior triad, which separates at human death from the lower tetrad of principles. the lower four are kama rupa, the passions; linga sarira, the astral body; prana, life essence; and sthula sarira, the lower body; see the dogmas of esoteric buddhism. the kabalah divides these into four planes of the soul, which are further separated by adepts; these are chiah, neshamah, ruach and nephesh, which correspond to the symbolical worlds of atziluth, bria

meval aether, air, fire, water and earth. and to hearing, touch, sight, taste and smell. note air is not hearing. see rama prasad on the tattvas. the sanskrit names of the seven planets used in hindu astrology, are surya for the sun, chandra for moon, kuja for mars, budhan for mercury, guru for jupiter, sukra for venus, and shani for saturn. then there are rahu, the upper lunar node, and ketu for the lower. jupiter is also named brihaspati. 81. the word septemtriones refers to the north, and is so called from its reference to the 7 stars of ursa major, also called the plough, and seen in the zodiac of denderah as the thigh. the talmudic berachoth, 14. i, says he who passes 7 nights without dreaming deserves to be called wicked. the kabalists describe seven classes of angels and are as foll

d as reigning over four worlds or planes of existence. these are the worlds of atziluth, briah, yetzirah and assiah. malkuth on the plane of assiah alone is the visible tangible universe. these ten sephiroth are the prototypes of everything spiritual and also of every part of creation. they are traced in the angelic host and in our universe. three superior and seven succedent exist in all things. the lower seven are obvious to the uninitiated, but in these manifestations, the supernal triad is veiled to the profane. some occultists phrase it thus three are subjective and incomprehensible to man; seven are objective and comprehensible. thus seven archangels are commonly named and we have known only of seven great planets of our system. 97. numbers--th eir occu lt power an d mys tic vir tu e

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

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

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

the hierarchical alignment of space from top to bottom. hence we first attain the consummate concept of that first nature. a life that eternally circulates within itself, a kind of circle because the lowest always runs into the 40 chapter one highest, and the highest again into the lowest. there is neither a veritable higher nor a veritable lower, since in turn one is the higher and the other is the lower. there is only an unremitting wheel, a rotatory movement that never comes to a standstill and in which there is no differentiation. even the concept of the beginning, as well as the concept of the end, again sublimates itself in this circulation. since it did not begin sometime but began since all eternity in order never (veritably) to end, and ended since all eternity, in order always t

ight and its being clothed in a garment it is revealed. thus the light is concealed, and, in truth, it is revealed, for if it were not concealed, it would not be revealed. 51 in the section on the term levushin, garments, in his shi ur qomah, cordovero reiterates the point: now in this manner is also the issue of the garments [malbushim] in the sefirot, for he placed a barrier between himself and the lower existents, and he hid the force of his governance through them. and this matter is addressed in their saying that disclosure is the cause of concealment [ha-hitggallut sibbat ha-he elem, for what he reveals through the intermediary of these sefirot is the cause of the concealment of his existence and governance that cannot be comprehended at all by the lower beings. 52 insofar as god and

e kabbalists imagination by providing them with a term to convey the concept of time out of time, 145 that is, a time, in cordovero s own language, that has no boundary and no end, the time of limitless delimitation, delimited in the delimited limitlessness of the ten emanations, the world of unity (olam ha-yihud, alma de-yihuda).146 the time of the immeasurable is measured, more specifically, by the lower seven gradations comprising the attributes of day and night, tif eret and malkhut, the last two letters of the tetragrammaton (waw-he, which existed in thought that is, hokhmah, the second sefirah represented by the first letter of the name (yod) prior to their emanation.147 time, in its timeless becoming, is expressed most fundamentally in the alternating pattern of night and day, contr

represented by the first letter of the name (yod) prior to their emanation.147 time, in its timeless becoming, is expressed most fundamentally in the alternating pattern of night and day, contracting darkness and expanding radiance, gendered respectively as the feminine and masculine aspects of the divine androgyny.148 cordovero a rms the temporalizing depiction of the sefirotic pleroma, at least the lower seven emanations, in other passages in his literary oeuvre. i cite here one text wherein the liturgical distinctiveness of the jewish people and their ontological connectedness to the divine is expressed in precisely these terms: the matter of the change of times [shinnuy ha-zemannim] depends on the supernal sefirot and the providence [hanhagah] that ensues from them to us, for concernin

h that one gains knowledge of the latent from the manifest and of the manifest from the latent an ancient hermetic teaching with roots in platonic philosophy that had a profound impact on the esoteric teachings of judaism, christianity, and islam as they evolved in the middle ages. it is worthwhile mentioning one extract from cordovero where he frames the kabbalistic teaching in these terms: from the lower beings we discern the supernal beings, as it says from my flesh i would behold god (job 19:26, and by means of them a man can discern divinity. after a man contemplates the supernal beings from the lower beings, he will return from above to below, and he will discern the greatness of the lower beings for they are dependent on the supernal beings; hence the order of the comprehension of h

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

cain 19 and specifically yatuk dinoih, nox umbra and further exploration of azothoz. one may meditate on the darkness of being and how this current of the algol pentagram may come into being in the body of the clay touched by the blacksmith of the forge, cain. focus on the essence of ahriman and perform often invocations of the darkness, that which you create you vampyric body from..mediation on the lower octave of saturn may be done so as the body of shadow visualized as the self- a violet light of daemonic illumination. the shadow is the essential initiatic form, one half of the adversary. you may perform the invocation of the adversary ritual at noon and midnight, focusing on the desert and the cold winds of the north. the shadow may be shape shifted, grown and developed by dreaming an

odeus -force, sorcery, fire. samael is the one of darkness (knowledge hidden) whom rode eve and injected filth into her. samael is the root force of the beast 666, the solar creative force and the devil of the tarot. lilith (the moon queen of the witches and lilitu/succubi -witchcraft, sorcery, lunar dream magicks. lilith is the mother of harlots whom appears in the form of a beautiful woman with the lower half animal like, hairy and feet of a large bird. lilith is the gateway to the sabbat and to the arts of lesser and greater black magick. lilith is also the lunar blood covered goddess, revealed in thelemic lore as babalon. samael (the sun daemonic and solar phallic force, an extension of set -magick and solar creative sorcery. samael is the dragon daemon of warlocks and wizards, the man

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ethyr. each aethyr proceeds upward to lil, the first and the most spiritual. the four elemental tablets are shown in figures 3 through 6. note that some letters are in capitals, and some in lower case. the letters in capitals stand for the initial letters of the names of the 91 governors of the enochian aethyrs. the names are worked out by a series of sigils drawn from each capital letter through the lower-case letters of the tablets, as shown in figures 7 through 10. these are, in turn, allied to "the four triads are the names of god extracted from the four lines of the holy spirit, which govern all creatures on the earth (both visible and invisible. they are carried on the twelve banners (dee mss) these are, of course, the twelve holy names which are derived from the three holy names of

es, let them forget their names "the work of man and his pomp, let them be defaced. his buildings, let them become caves for the beasts of the field! confound her understanding with darkness "for why? it repenteth me that i have made man "one while let her be known, and another while a stranger. because she is the bed of a harlot, and the dwelling place of him that is fallen "0 ye heavens, arise! the lower heavens beneath you, let them serve you! govern those that govern. cast down such ag fall. bring forth with those that increase, and destroy the rotten "no place, let it remain in one number. add and diminish until the stars be numbered. arise! move! and appear before the covenant of his mouth which he hath sworn unto us in his jus- tice. open the mysteries of your creation, and make us

d 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 colour. the flower center is orange or gold. the lotus wand should be from 24 to 40 inches long

aura. the entire concept of doing these signs is twofold. the first is that one brings down the solar influences by imitation through a process of god-form assimilation when doing the signs, which interrelates with a force called the ruach, the second functioning part of the kabbalistic soul (for a full explanation of this see regardie's middle pillar, llewellyn publications. the idea is to unify the lower portion of the soul, called the nephesch, with that of the ruach, which is in fact a triggering device by which this is activated and propels the initiate into higher levels of consciousness. the second part of this is that when one does the lvx signs, one in fact draws down a powerful force from the astral to have at his disposal, which is analogous to injecting him with a "booster" 185

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

for tiphareth is the symbol of the creation. furthermore, the hexagram consists of the two forms fire and water: the ideal fire and the ideal water; the spirit and the water of creation; the spiritual ether and the ethereal fire; the fire of the holy spirit. thus, in the creation of the man is the extension from tiphareth i.e, the moment adam is created, that is the beginning of the reflection of the lower triad, and finally, of malkuth. eve is the synthesis of creation and represents the mother of life, as the name chavah. the 3=8 diagram thus represents the establishment of life, i.e, created life, and it is the tree of knowledge of good and evil, because it is the balance point between good and evil; for in the material body we are placed to give victory to which we will. hence the sign

ve principle operating in the ruach gives form to all ideas, and is that which weighs, balances and works in things. ruach can also have an evil side. neschamah is equated with the higher aspirations of the soul, which aspires to the ideal there can be no positive evil side to neschamah. there will be only a higher or lower aspiration. if the ruach overpowers the neschamah; if the neschamah seeks the lower good: both will be ruined. the following of a false idea cannot be said to be exactly evil, but is a lower good than it should be. neschamah will answer to the world of briah, so also will chiah, which is allotted to chokmah; but you cannot touch the yechidah part of you with your ruach: you must use the consciousness of the neschamah. this yechidah together with chiah, be the "higher ge

the highest self. for in and behind kether will reside a part of the being, which it is impossible to understand, and which one can only aim at this is the highest soul, and answering to the highest part of yechidah, cannot be touched by neschamah. there must be a mode of transferring the synthesis of the consciousness making up man to this upper sephirah. the fall, which cut away the higher from the lower sephiroth in daath, was also our descent into this life, as it were, from that upper and higher soul. therefore, our objective is to get into contact with that again, which is only to be done through the neschamah, which is divine mother of the soul: our aima. when the candidate enters the vault and kneels down at the second point, during the 5=6 ceremony, he does so at the centre of the

all back, but on the upper half there is depicted a tremendous and a flaming god, the fully initiated man: the adept who has attained his supreme initiation. it will be noticed that in the 4=7 diagram the heads of the dragon have seized the sephiroth but, as before remarked, on the lid of the pastos they are falling back from the figure on the cross: they are dispossessed only by the sacrifice of the lower self. recall to your mind that passage in one of the eddas "i hung on the tree three days and three nights, wounded with spear, myself, a sacrifice offered to my (highest) self: odin unto odin" it will furthermore be noticed that this way of looking at the matter at once makes a reconciliation between the account in the gospel of the christ as a calm, peaceful, and pitiful man, and the r

raise and unite myself and divine genius" if it is a very great thing to unite yourself to the genius, how much more so it must be to unite yourself to the god that is behind it! looking at the pastos, it will be seen that it represents a kind of triple cube, the whole of which is placed between light and darkness. the lid is half light and half darkness: the upper end is the symbol of light, and the lower, the symbol of darkness; while the sides have the colours placed between the light and the darkness. at the head is placed a golden greek cross representing the spirit and the elements, and a rose of 7 times 7 petals, and four rays which go out from it. but at the foot, that which the feet rest on as if they were exalted by it, is the cross exalted on a pedestal of three steps: the oblig

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