Michael Wynn's Occult Reference Library
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can travel from one end of the temple to the other and back again, thus creating kind of a handball court in the temple where the light itself is the ball bouncing from one wall back to the next, or in this case from one banner back to the next and back again. the banner of the east is a fitting symbol for divine light and how divine light operates through the forces of nature. it is a symbol of the macrocosm. macrocosm means the world outside our own sphere of sensation or our own senses. the banner itself has a gold cross upon a white background. superimposed on that gold cross is the hexagram. the upward triangle is red whereas the downward triange is blue. these are symbols of fire and water, which again are opposing forces brought together in unity. the white "t" in the center of the

ALEISTER CROWLEY BOOK OF LIES

e deer is the sunlight in the glade; concealed from the leopard do thou feed at thy pleasure. resemble all that surroundeth thee; yet be thyself -and take thy pleasure among the living. this is that which is written-lurk!-in the book of the law. book of lies get any book for free on: www.abika.com 46 [48] commentary( iota-theta) 19 is the last trump "the sun, which is the representative of god in the macrocosm, as the phallus is in the microcosm. there is a certain universality and adaptability among its secret power. the chapter is taken from rudyard kiplin's "just so stories. the master urges his disciples to a certain holy stealth, a concealment of the real purpose of their lives; in this way making the best of both worlds. this counsels a course of action hardly distinguishable from hy

the wind. said wind and wood "they neither of them know anything" book of lies get any book for free on: www.abika.com 106 [110] commentary( nu) st. hubert appears to have been a saint who saw a stag of a mystical or sacred nature. the stag-beetle must not be identified with the one in chapter 16. it is a merely literary touch. the chapter is a resolution of the universe into tetragrammaton; god the macrocosm and the microcosm beetle. both imagine themselves to exist; both say "you" and "i, and discuss their relative reality. the things which really exist, the things which have no ego, and speak only in the third person, regard these as ignorant, on account of their assumption of knowledge. book of lies get any book for free on: www.abika.com 107 [111] 51 kappa-epsilon-phi-alpha-lambda-et

ays allude merely to the tradition about the camel, that he can go ten days without water. paragraph 4 identifies the reward of initiation with death; it is a cessation of all that we call life, in a way in which what we call death is not. 3, silv er, and the moon, are all correspondences of gimel, the letter of the aspiration, since gimel is the path that leads from the microcosm in tiphareth to the macrocosm in kether. the epithets are far too complex to explain in detail, but mem, the hanged man, has a close affinity for gimel, as will be seen by a study of liber 418. unt is not only the hindustani for camel, but the usual termination of the third person plural of the present tense of latin words of the third and fourth conjugations. the reason for thus addresing the reader is that he h

f christian theology. in the midst is the father, expressed as father-and-mother. i-h (yod and he, eta( eta) being used to express "the mother" instead of epsilon( epsilon, to show that she has been impregnated by the spirit; it is the rough breathing and not the soft. the centre of all is theta( theta, which was originally written as a point in a circle( sun, the sublime hieroglyph of the sun in the macrocosm, and in the microcosm of the lingam in conjunction with the yoni. this word alpha-iota-theta-eta-rho (aethyr) is therefore a perfect hierogly ph of the cosmos in terms of gnostic theology. the reader should consult la messe et ses mysteres, par jean 'marie de v (paris et nancy, 1844, for a complete demonstration of the incorporation of the solar and phallic mysteries in christianity

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ed out to me numerous gaps in my original exposition; thanks to this, i have been able to make it a complete and systematic treatise. that is, when my laziness had been jogged by the criticisms and suggestions of various colleagues to whom i had submitted the early drafts> all these numbers are of course parts of the magician himself considered as the microcosm. the microcosm is an exact image of the macrocosm; the great work is the raising of the whole man in perfect balance to the power of infinity. the reader will remark that all criticism directed against the magical hierarchy is futile. one cannot call it incorrect- the only line to take might be that it was inconvenient. in the same way one cannot say that the roman alphabet is better or worse than the greek, since all required sound

nvenient to represent the whole as if it were subjective. it leads to less confusion. and, as a man is a perfect microcosm<universe may contain an infinite variety of worlds inaccessible to human apprehension. yet, for this very reason, they do not exist for the purposes of the argument. man has, however, some instruments of knowledge; we may, therefore, define the macrocosm as the totality of things possible to his perception. as evolution develops those instruments, the macrocosm and the microcosm extend; but they always maintain their mutual relation. neither can possess any meaning except in terms of the other. our "discoveries" are exactly as much of ourselves as they are of nature. america and electricity did, in a sense, exist before we were aware

, is immensely helped by a grasp of general principles. every magician, therefore, should study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian angel<sacred magic of abramelin the mage; and liber 418, 8th aethyr, liber samekh; see appendix 3> or, in the language of mysticism, union with god< all other magical rituals are particular

see appendix 3> or, in the language of mysticism, union with god< all other magical rituals are particular cases of this general principle, and the only excuse for doing them is that it sometimes occurs that one particular portion of the microcosm is so weak that its imperfection of impurity would vitiate the macrocosm of which it is the image, eidolon, or reflexion. for example, god is above sex; and therefore neither man nor woman as such can be said fully to understand, much less to represent, god. it is therefore incumbent on the male magician to cultivate those female virtues in which he is deficient, and this task he must of course accomplish without in any way impairing his virility. it will

ing the practical difficulties of this method of invocation. it will doubtless have been noted by the acumen of the reader that in the great essentials these three methods are one. in each case the magician identifies himself with the deity invoked. to "invoke" is to "call in, just as to "evoke" is to "call forth. this is the essential difference between the two branches of magick. in invocation, the macrocosm floods the consciousness. in evocation, the magician, having become the macrocosm, creates a microcosm. you "in"voke a god into the circle. you "e"voke a spirit into the triangle. in the first method identity with the god is attained by love and by surrender, by giving up or suppressing all irrelevant (and illusionary) parts of yourself. it is the weeding of a garden. in the second m

etails as to justify a treatise upon its exoteric theory and practice; but one may say that it is, to the formula of osiris, what the turbine is to the reciprocating engine. iii there are many other sacred words which enshrine formulae of great efficacity in particular operations. for example, v.i.t.r.i.o.l. gives a certain regimen of the planets useful in alchemical work. ararita is a formula of the macrocosm potent in certain very lofty operations of the magick of the inmost light (see liber 813) the formula of thelema may be summarized thus: theta "babalon and the beast conjoined- epsilon unto nuith (ccxx, i, 51- lambda the work accomplished in justice- eta the holy graal- mu the water therein- alpha the babe in the egg (harpocrates on the lotus) that of "agape" is as follows: dionysus

ause each of us represents the pentagram or microcosm; and our equilibration must therefore be with the hexagram or macrocosm. in other words, 5 degree= 6square is the formula of the solar operation; but then 6 degree= 5square is the formula of the martial operation, and this reversal of the figures implies a very different work. in the former instance the problem was to dissolve the microcosm in the macrocosm; but this other problem is to separate a particular force from the macrocosm, just as a savage might hew out a flint axe from the deposits in a chalk cliff. similarly, an operation of jupiter will be of the nature of the equilibration of him with venus. its graphic formula will be 7 degree= 4square, and there will be a word in which the character of this operation is described, just

there was equilibrium, countenance beheld not countenance<thereon. it explains existence> so sayeth the holiest of the books of the ancient qabalah (siphra tzeniutha 1. 2) one countenance here spoken of is the macrocosm, the other the microcosm<microcosms whose law is "love under will. but it is also magick for an unit which has attained perfection (in absolute nothingness, 0 degree, to become "divided for love's sake, for the chance of union> as said above, the object of any magick ceremony is to unite the macrocosm and the microcosm. it is as in

ortance of this is so great, and the truth of it so obvious, that no one with the most mediocre capacity 60 for magick can tolerate any unbalanced object for a moment. his instinct instantly revolts<magician is his intuitive apprehension of the fundamental principles of the universe. his instinct is a subconscious assertion of the structural identity of the macrocosm and the microcosm. equilibrium is the condition of manifested existence. for this reason the weapons, altar, circle, and magus are all carefully proportioned one with another. it will not do to have a cup like a thimble and a wand like a weaver's beam< again, the arrangement of the weapons of the altar must be such that they "look" balanced. nor should

going, that is their eternal energy. by shape the ankh (or crux ansata) suggests the formula by which this going is effected in actual practice> this has a very definite result, but one which is very difficult to describe. an analogy is the dynamo. circumambulation properly performed in combination with the sign of horus (or "the enterer) on passing the east is one of the best methods of arousing the macrocosmic force in the circle. it should never be omitted unless there be some special reason against it. a particular tread seems appropriate to it. this tread should be light and stealthy, almost furtive, and yet very purposeful. it is the pace of the tiger who stalks the deer. the number of circumambulations should of course correspond to the nature of the ceremony. another important move

as are bound by the proper oaths to devote their powers to legitimate ends..thou hast no right but to do thy will "it is a lie, this folly against self" the radical error of all uninitiates is that they define "self" as irreconcilably opposed to "not-self" each element of oneself is, on the contrary, sterile and without meaning, until it fulfils itself, by "love under will, in its counterpart in the macrocosm. to separate oneself from others is to destroy oneself; the way to realize and to extend oneself is to lose that self- its sense of separateness- in the other. thus: child plus food: this does not preserve one at the expense of the other; it "destroys" or rather changes both in order to fulfil both in the result of the operation- a grown man. it is in fact impossible to preserve anyt

equinox<christians used what is in all essentials this method. see "fragments of a faith forgotten" by g.r.s.mead, esq. b. a, pp. 80-81. there is a real connexion between what the vulgar call blasphemy and what they call immorality, in the fact that the christian legend is an echo of a phallic rite. there is also a true and positive connexion between the creative force of the macrocosm, and that of the microcosm. for this reason the latter must be made a pure and consecrated as the former. the puzzle for most people is how to do this. the study of nature is the key to that gate> is given a concise account of one of the classical methods of arousing kundalini. this essay should be studied with care and determination. 131- 132 chapter xvi("part ii) of the charge to t

ing. there are hundreds of others; from pyromancy, oneiromancy, auguries from sacrifices, and the spinning-top of some ancient oracles to the omens drawn from the flight of birds and the prophesying of tealeaves. it will be sufficient for our present purpose to discuss only the five systems first enumerated. astrology is theoretically a perfect method, since the symbols employed actually exist in the macrocosm, and thus possess a 157 natural correspondence with microcosmic affairs. but in practice the calculations involved are overwhelmingly complicated. a horoscope is never complete. it needs to be supplemented by innumerable other horoscopes. for example, to obtain a judgment on the simplest question, one requires not only the nativities of the people involved, some of which are probably

ALEISTER CROWLEY MAGICK WITHOUT TEARS

am not aware of the existence of any such remagic without tears get any book for free on: www.abika.com 13 cord. i know a great many legends, mostly borrowed from previous legends of a similar character. 9 it would be better for you to get a copy of the equinox of the gods and study it. the great work is the uniting of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego- or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love, as you will understand when i come to explain

ALEISTER CROWLEY MEDITATION

perceptions. it was the function of the cup to interpret the perceptions by the tendencies; the sword frees the perceptions from the web of emotion. 93 the perceptions are meaningless in themselves; but the emotions are worse, for they delude their victim into supposing them significant and true. every emotion is an obsession; the most horrible of blasphemies is to attribute any emotion to god in the macrocosm, or to the pure soul in the microcosm. how can that which is self-existent, complete, be "moved" it is even written that "torsion about a point is iniquity< but if the point itself could be moved it would cease to be itself, for position is the only attribute of the point. the magi

that pours upon the magician from above. it is of velvet for the softness of that divine kiss, and crimson for that it is the very blood of god which is its life. the band of gold is the eternal circle of perfection. the three pentagrams symbolize the father, the son, and the holy spirit, while the hexagram represents the magician himself. ordinarily, pentagrams represent the microcosm, hexagrams the macrocosm; but here the reverse is the case, because in this crown of perfection, that which is below has become that which is above, and that which is above had become that which is below. if a diamond be worn, it is for the light which is before all manifestations in form; if an opal, it is to commemorate that sublime plan of the all, to fold and unfold in eternal rapture, to manifest as the

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

aleph he represents the male principle, the first cause, and the free breath of life, the sound of the vowel a being made with the open throat and mouth. as zero he represents the female principle, the fertile mother (an old name for the card is mat, from the italian 'matto, fool, but earlier also from maut, the egyptian vulture-mother-goddess. fertile, for the 'egg of blue' is the uterus, and in the macrocosm the body of nuith, and it contains the unborn babe, helpless yet protected and nourished against the crocodiles and tigers shown on the card, just as the womb is sealed during gestation. he sits on a lotus, the yoni, which floats on the 'nile, the amniotic fluid. in his absolute innocence and ignorance he is "the fool; he is the 'saviour, being the son who shall trample on the crocod

. kenneth grant, in his "magical and philosophical commentaries" pp. 105-108 has a lengthy extension here. the providence of the extension is not definitely known to be crowley at this writing, hence cannot be included here. abrahadabra is "the key of the rituals" because it expresses the magical formulae of uniting various complementary ideas; especially the five of the microcosm with the six of the macrocosm. al i,21 "with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit" the old comment 21. refers to the actual picture on the stele. nuit is a conception immeasurably beyond all men have even thought of the divine. thus she is not the mere star-goddess, but a far higher thing, dimly veiled b

d steel castings. death will purge, reincarnation make whole, these errors and abortions. nature herself may be trusted to do this, if only we will leave her alone. but what of those who, physically fitted to live, are tainted with rottenness of soul, cancerous with the sin-complex? for the third time i answer: the christians to the lions! hadith calls himself the star, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nat

ALEISTER CROWLEY THE QABALAH

erate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man s will, of the evil 4 dominated by man s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in vi as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops in importance as my analy

ALEISTER CROWLEY EQ I 5

erate and desire. 4. the terrible number of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of alhim= 3.1415, symbol of man's will, of the evil 4 dominated by man's spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work (pentagram on breast, hexagram on back, of probationer's robe) yet it also symbolises the ruach, 214, q.v, and so is as evil "in vi" as it is good "in termino" 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because ch= chith= 418, q.v. this only develops in importance

ALEISTER CROWLEY EQUINOX EQ I 2 2

eal finally into the sphere of sensation of the candidate the pillars in balanced formulation. for in the natural man the symbols are unbalanced in strength, some being weaker and some stronger, and the effect of the ceremony is to strengthen the weak and purify the strong, thus gradually commencing to equilibrate them, at the same time making a link between them and their corresponding forces in the macrocosm. the "hierophant" then says "honoured hegemon, the final consecration of the candidate having been performed, i command you to remove the rope from his wast, the last remaining symbol of darkness; and to invest him with the distinguishing badge of the grade" 258 the "hegemon" executing the hierophant's order, says "by command of the very honoured hierophant, i invest you with the dis

the microcosmus, selecting not any, but a certain symbol and that balanced with its correlatives, then sendeth he, as before said, a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation or m. m. of the u.40 which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmus shining forth into the infinite abyss of the heavens; thence can he follow the ray of 321 reflection therefrom, and while "concentrating his united "consciousness" at that point of his sphere of sensation, can receive the "direct reflection" of the ray from the macrocosmus. but if instead of concentrating at that actual point of the sphere of sensation, and thus receiving the "dire

nited "consciousness" at that point of his sphere of sensation, can receive the "direct reflection" of the ray from the macrocosmus. but if instead of concentrating at that actual point of the sphere of sensation, and thus receiving the "direct ray" as then reflected into his thought, and uniting himself with the ray of his thought, so as to make one continuous ray from the corresponding point of the macrocosmus unto the centre of his consciousness: if instead of this he shall "retain" the thought-ray only "touching" the sphere of sensation at that point, he shall, it is true, perceive the "reflection" of the macrocosmic ray, answering to that symbol in the sphere of his consciousness; but he shall receive this reflection, tinctured much by his own nature; and therefore to an extent "untru

he sphere of sensation or m. m. of the u. and this is the reason why there are so many and multifarious errors in untrained spirit visions: for the untrained skryer("i.e, seer- even supposing him free from the delusions of obsession,41 doth not know or understand how to unite his consciousness: still less what are the correspondences and harmonies between his sphere of sensation and the universe- the macrocosmus. the art of skrying is further explained in a g. d. manuscript entitled "of travelling in the spirit vision" in which this particular form of gaining contact, so to speak, with the higher will is explained as follows: the symbol, place, direction or plane being known whereon it is desired to act, a thought-ray is sent unto the corresponding part of the sphere of sensations, and the

ALEISTER CROWLEY EQUINOX EQ I 2

even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture "in the beginning desire, tanha, arose in it: which was the primal germ of mind" now in the aryan mythology tanha, desire, was the god of love, kama; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. the next word in the great name of god the vast one: aleph-lamed-heh-yod-memfinal. let us meditate upon its mystery! herein behold 182 five letters: in its centre is the great letter hb:heh, mother supernal. five once more; and its first and last letters are once again aleph-memfinal, 41

ALEISTER CROWLEY EQUINOX EQ I 3 3

not blue: but therefore symbolised by the 'flashing' colours of these three; purple (11; emerald (12) and orange (13. within their triangle of yonis is the lingam touching and filling it. positive, as they are negative; in the queen scale of colour, as they are in the king scale. ten are the emanations of unity, the parts of that lingam, in kether, taro= 78= 6 x 13, the influence of that unity in the macrocosm (hexagram. the centre of the whole figure is tiphereth, where is a golden sun of six rays. note the reflection of the yonis to the triad about malkuth. also note that the triangle of yonis is hidden, even as their links are secret. from malkuth depends the greek cross of the zodiac and their spiritual centre (fig. 2. for colour scales see 777< 11_ rho 1alpha omega_ 2_ 3* 6_ 9/ 4 8 /1

ALEISTER CROWLEY EQUINOX EQ I 3

of "another" else thus assuredly will he be led into error, hallucination, or even mania. hb:vau book iv divination a. the form of divination employed. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary, and the right understanding of the process so as to formulate a connecting-link between the process employed and the macrocosm. 163 f. invocation of the higher: arrangement of the scheme of divination, and initiation of the forces thereof. g. the first entry into the matter: first assertion of limits and correspondences: beginning of the working. h. the actual and careful formulation of the question demanded: and consideration of all its correspondences and their classification. i. announcement aloud that al

ALEISTER CROWLEY EQUINOX EQ I 4

arrived at that nothing in the world is eternal("the evolution of matter" p. 18) in other words, all is full of birth, growth, and decay, that is m y. form to the materialist, name to the idealist, and nothing to him who has risen above both. they also are m y and not atman. all that is not atman is m y, and m y is ignorance, and ignorance is sin. now the philosophical fall of the atman produces the macrocosm and the microcosm, god and not-god- the universe, or the power which asserts a separateness, an individuality, 56 a self-consciousness- i am! this is explained in brihad ranyaka, 1. 4. 1. as follows "in the beginning the atman alone in the form of a man20 was this universe. he gazed around; he saw nothing there but himself. thereupon he cried out at the beginning 'it is i' thence ori

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

f the absolute of god" this proceeds from those minute diversifications which we call molecules and atoms up to their aggregate as they are built into forms; and continues on through the building of those forms into greater forms, until you have a solar system in its entirety. all has proceeded under law, and the same basic laws govern the evolution of the atom as the evolution of a solar system. the macrocosm repeats itself in man, the microcosm, and the microcosm is again reflected in all lesser atoms. these remarks and the previous lecture concern themselves primarily with the material manifestation of a solar system, but i shall seek to lay the emphasis in our future talks principally upon what we might call the psychical evolution, or the gradual demonstration and evolutionary unfoldm

in the vegetable kingdom, corresponds to emotion or feeling, emotion being but rudimentary love. next we have the animal kingdom, in which the animal forms show not only all the above qualities, but to them is added instinct, or that which will some day blossom into mentality. finally, we come to the human being, who shows all these qualities in a far greater degree, for the fourth kingdom is but the macrocosm for the three lower. man demonstrates intelligent activity, he is capable of emotion or love, and has added yet another factor, that of intelligent will. he is the deity of his own little system; he is not only conscious, but he is self-conscious. he builds his own body of manifestation, just as does the logos, only on a tiny scale; he controls his little system by the great law of a

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

rpenetrate each other, and utter bewilderment is ours as the wonderful pattern they form unfolds before us. we know that somewhere in that scheme we, the human hierarchy, have our place. all, therefore, that we can do is to seize upon any data that seems to affect our own welfare, and concerns our own evolution, and from the study of the human being in the three worlds seek to understand somewhat the macrocosm. we know not how the one can become the three, the three become the seven, and so proceed to inconceivable differentiation. to human vision this interweaving of the system forms an unimaginable complexity, the key to which seems not to be forthcoming. seen from the angle of a master we know that all proceeds in ordered sequence. seen from the angle of divine vision the whole will mov

ction of the third aspect of activity is making itself felt. in the animal kingdom this rudimentary activity and feeling are increased, and symptoms (if it might be so inadequately expressed) are to be found of the first aspect, or embryonic will and purpose; we may call it hereditary instinct, but it works out in fact as purpose in nature. it has been wisely stated by h. p. blavatsky that man is the macrocosm for the three lower kingdoms, for in him these three lines of development are synthesised and come to their full fruition. he is verily and indeed intelligence, actively and wonderfully manifested; he is incipient love and wisdom, even though as yet they may be but the goal of his endeavour; and he has that embryonic, dynamic, initiating will which will come to a fuller development a

ciplining of the life, the growth of character, the development of the microcosm along cosmic lines. the man is taught the meaning of himself; he comes to know himself as a complex, complete unit, a replica in miniature of the outer world. in learning the laws of his own being, comes comprehension of the self, and a realisation of the basic laws of the system. secondly: instruction is given as to the macrocosm, the amplification of his intellectual grip of the working of the cosmos. information as to the kingdoms of nature, teaching as to the laws of those kingdoms, and instruction as to the working of those laws in all kingdoms and on all planes is given him. he acquires a deep fund of general knowledge, and when he reaches his own periphery he is met by those who lead him on to encyclopa

the devotee is easier in some ways than that of the intellectual man, for he has learnt the measures of purified desire, and progresses by the requisite stages. the personality has now reached a point where its vibrations are of a very high order, the matter in all three bodies relatively pure, and its apprehension of the work to be done in the microcosm, and the share to be taken in the work of the macrocosm is very advanced. it is apparent, therefore, why it is only at the third initiation that the great hierophant, the lord of the world, himself officiates. it is the first at which he contacts the initiate. earlier it would not be possible. for the first two initiations the hierophant is the christ, the world-teacher, the firstborn among many brethren, one of the earliest of our humani

in the different kingdoms of nature, consciously or unconsciously, fulfils its function of rightly energising that which is to it as is the planet to the sun. thus will the unfolding of the plan logoic proceed with greater accuracy. the kingdom of god is within, and the duty of that inner hidden ruler is twofold, first, to the lives which form the bodies, physical, astral, and mental, and then to the macrocosm, the world of which the microcosm is but an infinitesimal part. rule 5. let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky- 114- initiation, human and solar copyright 1998 lucis trust to fulfil this injunction all applicants need to do two things, first, to study their origin, to realise their own tr

involves, therefore, the organised study, by all applicants, of: 1. the purpose of sound. 2. the esoteric meaning of words, of grammar, and of syntax. 3. the laws of vibration and of electricity, and many other subsidiary studies which concern themselves with the manifestation of divinity and consciousness through the medium of deva substance and the activity of the controlling devas. the laws of the macrocosm will be investigated, and the correspondence between the activities of the microcosm, and the active manifestation of the macrocosm will be recognised. rule 11- 119- initiation, human and solar copyright 1998 lucis trust let the disciple transfer the fire from the lower triangle to the higher, and preserve that which is created through the fire of the midway point. this means, litera

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

the influence of a third, and produces the manifestation which we call a form, starting it upon its evolutionary cycle in time and space. thus is form brought to the point where it is an adequate medium for the demonstration of the nature of that which we call god. fourthly, to give practical information anent those focal points of energy which are found in the etheric bodies of the solar logos, the macrocosm, and of man, the microcosm. as the etheric substratum which is the true substance underlying every tangible form is understood, certain great revolutions will be brought about in the domains of science, of medicine and of chemistry. the study of medicine, for instance, will eventually be taken up from a new angle, and its practice will be built upon a comprehension of the laws of rad

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

een all souls and the oversoul constitutes the basis for the scientific belief in brotherhood. brotherhood is a fact in nature, not an ideal. 4. the law of correspondences will explain the details of this relationship. this law of correspondences or of analogy is the interpretive law of the system, and explains god to man- 12- a treatise on cosmic fire copyright 1998 lucis trust 5. just as god is the macrocosm for all the kingdoms in nature, so man is the macrocosm for all the sub-human kingdoms. 6. the goal for the evolution of the atom is self-consciousness as exemplified in the human kingdom. the goal for the evolution of man is group consciousness, 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

d green for vivification. yet the time is not yet. many the circling fires; many the revolving rounds, but only when the complementary colours recognise their source, and the whole adjusteth itself to the seven will be seen completion. then will be seen each colour in adjustment right, and the cessation of revolution. section one fire by friction the fire of matter introductory remarks i. fire in the macrocosm ii. fire in the microcosm. iii. fire in manifestation. we purpose in these few introductory remarks to lay down the foundation for a 'treatise on cosmic fire' and to consider the subject of fire both macrocosmically and microcosmically, thus dealing with it from the standpoint of the solar system, and of a human being. this will- 23- a treatise on cosmic fire copyright 1998 lucis tru

k, touched somewhat upon this matter, but we desire to recapitulate and in so doing to enlarge, thus laying down a broad foundation upon which the subject matter can be built up, and providing a general outline which will serve to show the limits of our discussion. let us, therefore, look at the subject macrocosmically and then trace the correspondence in the microcosm, or human being. i. fire in the macrocosm in its essential nature fire is threefold, but when in manifestation it can be seen as a fivefold demonstration, and be defined as follows: 1. fire by friction, or internal vitalising fire. these fires animate and vitalise the objective solar system. they are the sumtotal of logoic kundalini, when in full systemic activity. 2. solar fire, or cosmic mental fire. this is that portion o

of mind is governed by the law of attraction as is its greater correspondence. later we can enlarge on this. it is this spark of mind in man, manifesting as spiral cyclic activity, which leads to expansion and to his eventual- 27- a treatise on cosmic fire copyright 1998 lucis trust return to the centre of his system, the monad the origin and goal for the reincarnating jiva or human being. as in the macrocosm this fire also manifests in a twofold manner. it shows as that intelligent will which links the monad or spirit with its lowest point of contact, the personality, functioning through a physical vehicle. it likewise demonstrates, as yet imperfectly, as the vitalising factor in the thought forms fabricated by the thinker. as yet but few thought forms, comparatively, can be said to be c

lame divine. this embodies the highest vibration of which the monad is capable, is governed by the law of synthesis, and is the cause of the forward progressive movement of the evolving jiva. we now come, in due course, to the point of merging or to the end of manifestation, and to the consummation (viewing it monadically) of the great cycle or manvantara. what shall we therefore find? just as in the macrocosm the blending of the three essential fires of the cosmos marked the point of logoic attainment, so, in the blending of the essential fires of the microcosm, do we arrive at the apotheosis of human attainment for this cycle. when the latent fire of the personality or lower self blends with the fire of mind, that of the higher self, and finally merges with the divine flame, then the man

eir union with the fires of mind. in the earlier period the effects in manifestation of the divine flame were so remote and deeply hidden as to be scarcely recognisable, though dimly there. its correspondence can be seen in the animal kingdom, in which instinct holds the intuition in latency, and the spirit dimly overshadows. yet all is part of a divine whole. the subject of the radiatory heat of the macrocosmic and microcosmic systems will be dealt with in detail in a later subdivision. here we will only deal with the latent interior fire of the a. sun. b. planet. c. man. d. atom. we must remember that in both the astral and the mental sheaths there exist the counterparts of the centres as found in the physical body. these centres concern matter and its evolution. one fundamental statemen

ysical body as the logos on the cosmic astral plane stands to his system. as we continue the study we will work out the correspondence in the cosmos, the system, and in the three worlds, for we need to remember that the analogy must be perfect. 1. man, the microcosm, the manifesting monad, or one. 2. the heavenly man, the planetary logos, or the manifesting group. 3. the grand man of the heavens, the macrocosm, the solar logos, the manifestation of all groups and of all evolutions within his body, the solar system. all these bodies the body of a man, a planetary logos, and a solar logos are the product of desire originating on the planes of abstract mind, whether cosmic, systemic, or mind in the three worlds, whether cosmic desire-mind or human desire-mind, and all their bodies are "sons o

of matter. fourth. these pranic emanations when focalised and received, react upon the dense matter which is built upon the etheric scaffolding and framework. fifth. this etheric web, during incarnation, forms a barrier between the physical and astral planes, which can only be transcended when consciousness is sufficiently developed to permit of escape. this can be seen in both the microcosm and the macrocosm. when a man has, through meditation and concentration, expanded his consciousness to a certain point he is enabled to include the subtler planes, and to escape beyond the limits of the dividing web (stop) physical sub-planes solar system planes 1. first ether. atomic plane..adi. divine. sea of fire. first cosmic ether. 2. second ether. sub-atomic..anupadaka. monadic plane. akasha. se

ow be indicated is a general idea of the fundamental ailments to which the etheric may be subject, and the trend which applied medicine may later take when occult laws are better understood. one fact must here be brought out a fact but little comprehended or even apprehended. this is the significant fact that the ills of the etheric vehicle, in the case of the microcosm, will be found likewise in the macrocosm. herein lies the knowledge that ofttimes explains the apparent miseries of nature. some of the great- 58- a treatise on cosmic fire copyright 1998 lucis trust world evils have their source in etheric ills, extending the idea of the etheric to planetary conditions and even to solar. as we touch upon the causes of etheric distress in man, their planetary and solar correspondences and r

ire aspect in man, or with his divine spirit. they are definitely connected with the monad, with the will aspect, with immortality, with existence, with the will to live, and with the inherent powers of spirit. they are not connected with objectivity and manifestation, but with force, or the powers of the divine- 94- a treatise on cosmic fire copyright 1998 lucis trust life. the correspondence in the macrocosm can be found in the force which manipulates the cosmic nebulae and which by its whirling rotary motion eventually builds them into planets or spheroidal bodies. these planets are each of them an expression of the "will to live" of some cosmic entity, and the force that swirled, that rotated, that built, that solidified, and that continues to hold in form coherent, is the force of som

, expanded and wrought into a central receiving and transmitting station (using inadequate words to convey an occult idea) by the direct action of the centres, and of the centres above all. just as it was spiritual force, or the will aspect, that built the solar system, so it is the same force in the man that builds the causal body. by the bringing together of spirit and matter (father-mother) in the macrocosm, and their union through the action of the will, the objective solar system, or the son, was produced that son of desire, whose characteristic is love, and whose nature is buddhi or spiritual wisdom. by the bringing together (in microcosm) of spirit and matter, and their coherence by means of force (or the spiritual will) that objective system, the causal body, is being produced; it

t which are productive of objectivity. the centres in the human being are reflections in the three worlds of those higher force centres- 103- a treatise on cosmic fire copyright 1998 lucis trust before taking up the subject of kundalini and the centres, it would be well to extend the information given above, from its prime significance for man, as that which concerns himself, to the solar system, the macrocosm, and to the cosmos. what can be predicated of the microcosm is naturally true of the macrocosm and of the cosmos. it will not be possible to give the systemic triangles, for the information would have to be so blinded that, except for those who have occult knowledge and the intuition developed, it would be practically useless intellectually, but certain things may be pointed out in t

e solar system (his body of manifestation and experience) has served its purpose. the son is liberated. extend the idea of this threefold development of consciousness to the logos in a still larger cycle (to that of the three solar systems of which this is the middle one) and we have repeated on cosmic levels in connection with the logos, the process of the development of man in the three worlds. the macrocosm the first solar system..embodied..the "i am" principle. the second solar system..is embodying..the "i am that" principle. the third solar system..will embody..the "i am that i am" principle. the microcosm the first manifestation, the personality, embodies the "i am" principle. the second manifestation, the ego, is embodying the "i am that" principle. the third manifestation, the mona

fferent schemes can pass from scheme to scheme, and thus the units of life on the different rays or streams of force become temporarily intermingled. in all these triangles (cosmic, systemic, planetary, and human) two points of the triangle represent each a different polarity, and one point represents the point of equilibrium, of synthesis or merging. this should be borne in mind in studying both the macrocosmic and the microcosmic centres, for it accounts for diversity in manifestation, in forms and in quality. a correspondence might here also be pointed out which may serve to convey light to those who have eyes to see: the venus scheme, being in the fifth round, had the fifth principle of manas co-ordinated and developed, the minor four manasic aspects had been synthesised, and the buddh

see the fruition of the combined evolutionary process of the two solar systems. g. it is the plane from whence all planetary avatars emanate. h. the heavenly men take the first initiation on this plane. i. on this plane the true inner significance of the "sun" is apprehended. more i cannot say, but careful study of that which is here given may open up much that is of significance in the study of the macrocosm and the microcosm. c. the devas and the planes. preliminary remarks. we have considered in broad and general terms the various types of force which animate deva substance, and its origin. now we can study more specifically the deva entities in their various groups, having laid down the fundamentals in connection with them. in this particular section students must remember that we are

l of substance must be considered from: the standpoint of round development. the standpoint of any particular planetary logos as they form his body of manifestation, a scheme. the standpoint of the human kingdom. when this is not done, a wrong and narrow idea is the result. in future time, as may be seen from a study of the secret doctrine,16(188) the logos in his septenary nature will be seen as the macrocosm for man, whilst the microcosm, man himself, will be seen also as the macrocosm for the three lower kingdoms. this is simply one way of studying the evolution of the conscious entity god, man, or lesser life by means of deva substance; it involves the study of the positive and negative interaction. as says the old commentary again "when father approaches mother, that which will be tak

ALICE A BAILEY05 THE LIGHT OF THE SOUL

e chitta, or mind-stuff, is the fifth principle, and like all else in nature, manifests as a duality. this duality is: 1. lower concrete mind, demonstrating as the activity of the mental body. 2. abstract mind, demonstrating as the lowest aspect of the ego. in the microcosm, man, this duality becomes a triple modification upon the mental plane, and in these three we have in miniature a picture of the macrocosmic manifestation. these three are: 1. the mental permanent atom, the lowest aspect of the spiritual triad or of the soul- 13- the light of the soul copyright 1998 lucis trust 2. the egoic body, the causal body, or the karana sarira, 3. the mental body, the highest aspect of the lower personal self. the mental body itself has five modifications or activities, and thus is a reflection

the highest aspect of the lower personal self. the mental body itself has five modifications or activities, and thus is a reflection, or correspondence of the fifth principle, as it manifests upon the fifth plane, the mental. the modifications are the lower shadow of manas (or mind in the microcosmic manifestation, and this mind is a reflection of mahat (the universal mind, or mind manifesting in the macrocosm. this is a great mystery but will reveal itself to the man who overcomes the five modifications of the lower mind, who through non-attachment to the lower, identifies himself with the higher, and who thus solves the mystery of the "makara" and treads the way of the kumaras. herein lies a hint to the more advanced students of this science as to the esoteric problem of the makara, hint

n. mobility or activity 3. tamas. energy of matter .p ersonality .h oly ghost. inertia. these three correspond to the quality of each of the three aspects which express the one life. in such a brief commentary as this perforce must be it is not possible to enlarge to any extent upon this subject, but some idea can be gained as to what is meant by the consummation of non-attachment when applied to the macrocosm or the microcosm. the three gunas have all been used, full experience through the use of form has been acquired, consciousness, perception or awareness through attachment to an object or to a form has been developed, all resources have been utilised, and the spiritual man (logoic or human) has no further use or need for them. he is therefore freed from the gunas, released from form t

er will be spilt and the bowl be shattered" because the water is intended to slake the thirst of the masses, they must hasten their progress for the need is great. thus the "first shall be last and the last shall be first" and the hare and the tortoise meet at the goal. 23. by intense devotion to ishvara, knowledge of ishvara is gained. ishvara is the son in manifestation through the sun. this is the macrocosmic aspect. ishvara is the son of god, the cosmic christ, resplendent in the heart of each of us. the word "heart" is- 30- the light of the soul copyright 1998 lucis trust here used in its occult connotation. the following correspondences may be found illuminating and should be studied with care. aspect quality centre macrocosm spirit. father. monad. will. head. central spiritual sun

nging for experience, the craving for physical plane existence, and the desire for the form aspect in its many variations has for him no appeal. he has experienced, he knows, he has suffered, and he has been forced into incarnation through his longing for the not-self. now all that is ended and he is the freed soul. 25. in ishvara, the gurudeva, the germ of all knowledge expands into infinity. in the macrocosmic sense god is the master of all and he is the sum total of omniscience, being (as is easily seen) the sum total of all states of consciousness. he is the soul of all things, and the soul of the atom of matter as well as the souls of men are a part of his infinite realisation. the soul of the human being is potentially the same, and as soon as the consciousness ceases to identify its

who abide by the tradition, substituted that which is newly seen, donated the acquired possession to those who hold out empty hands, and passed on to inner halls of learning" students would do well in studying these few sutras relating to ishvara to bear in mind that they have reference to the son of god, the second person of the trinity as he manifests through the medium of the solar system, to the macrocosmic soul. the secondary meaning has reference also to the divine son of god, the second aspect monadic, as he manifests through the medium of a human being. this is the microcosmic soul. the following synonyms of the ishvara aspect may be found of value. the macrocosm. ishvara, the second aspect .w hose nature is love. the son of god .t he revealer of the father. the cosmic christ. god

prana .v ital energy. etheric body .p hysical plane. 2. kama. desire, feeling. astral body. astral plane. 3. lower manas .c oncrete mind. mental body .m ental plane. 4. higher manas. abstract mind .e goic body .m ental plane. 5. buddhi .i ntuition .b uddhic body .b uddhic plane. 6. atma. spiritual will. atmic body .a tmic plane. and that which corresponds to the "boundless immutable principle" in the macrocosm, the monad (on its own plane) constitutes the seventh principle. there are other ways of enumerating the principles, for subba rao is correct in one respect when he says there are only five principles. the two highest, atma and the life monadic, are not principles at all- 46- the light of the soul copyright 1998 lucis trust through the conscious utilisation of the will on each plane

avel to embrace the consciousness of the minutest of all god's manifestations as it is to embrace the greatest, a solar system. nevertheless, in all these ranges of consciousness, the method of mastery is the same perfectly concentrated meditation, leading to perfected power over the mind. the mind is so constituted that it serves the purpose of both a telescope, bringing the seer into touch with the macrocosm, and a microscope bringing him into touch also with the minutest atom. 41. to him whose vrittis (modifications of the substance of the mind) are entirely controlled there eventuates a state of identity with, and similarity to, that which is realised. the knower, knowledge and the field of knowledge become one, just as the crystal takes to itself the colours of that which is reflected

se the atom of fire is produced from the three fire elements, excluding the fire element of odour and of taste, and among which the fire element of colour predominates. likewise the atom of wind is produced from the two fire elements beginning with odour and of which two the fire element of touch predominates. likewise the atom of air from the fire element sound alone" if this idea is extended to the macrocosm, we will find that we can meditate upon the external form of god in nature both with and without judicial action of the mind. then, experience in meditation having been gained, and by an act of the will, the student can meditate on the subtle subjective nature of god as manifested under the great law of attraction, to which the christian refers when he says "god is love" the nature o

e devil) can know, past all controversy and argument, that god is, and that he himself is god. then he knows the truth, and that truth makes him free. the field of knowledge, the instruments of knowledge and knowledge itself are transcended and the yogi comes to the great recognition that there is nothing except god; that his life is one and is to be found pulsating in the microscopic atom and in the macrocosmic atom also. with that life he identifies himself. he finds it at the heart of his own being and can there merge himself- 63- the light of the soul copyright 1998 lucis trust with the life of god as it is found in the ultimate primordial atom, or expand his realization until he knows himself as the life of the solar system. 50. it is hostile to, or supersedes all other impressions. p

by the breath of the father which started the original motion or vibration. first, therefore, the breath (pneuma or spirit) impinging upon primordial substance and setting up a pulsation, a vibration, a rhythm. then the word or sound, causing the pulsating vibrating substance to take form or shape, and thus bringing about the incarnation of the second person of the cosmic trinity, the son of god, the macrocosm. this process eventuated in the seven planes of manifestation, the spheres wherein seven states of consciousness are possible. all of these are characterized by certain qualities and differentiated from each other by specific vibrating capacities and called by certain terms. the following tabulation may prove useful if the student will bear in mind that the first triplicity of planes

he nose. v ii. t he physical counterparts to all of these. another method of working these out is as follows: vii. p hysical plane. smell .e ther. vi. a stral .t aste. astrsl light. v. mental. sight. fire. iv. b uddhic .t ouch. air. iii. atmic. hearing. aether. ii. monadic. mind. akasha. i. logoic. synthesis. it will be apparent, however, that one gives the microcosmic standpoint, the other gives the macrocosmic, and as the aspirant is one who seeks to function as "free in the macrocosm" and to transcend his microcosmic limitations, it is the first category with which we will concern ourselves- 186- the light of the soul copyright 1998 lucis trust in considering this sutra and its clarification by an understanding of the nature of the planes, their symbols and substance, it becomes apparen

nature of these distinctions. just as all the substances of our manifested solar system are differentiations of the akasha, the first differentiation of the primordial stuff, so all these distinctions of sound are differentiations of the one sound; all are divine in time and space. but all have to be heard correctly and all lead eventually to and form in their totality the aum, the word of glory, the macrocosmic word. with the student of raja yoga, however, there are three main voices or sounds with which he is temporarily concerned: 1. the speech of the earth, so as to rightly use it- 187- the light of the soul copyright 1998 lucis trust 2. the voice of the silence, so as to hear it. this is the voice of his own inner god, the christ, 3. the aum, the word of the father, expressed through

ighest of the three abstract levels of the mental plane. 44. one-pointed meditation upon the five forms which every element takes, produces mastery over every element. these five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose- 189- the light of the soul copyright 1998 lucis trust it should be remembered that this will have a dual reference, to the macrocosm and to the microcosm. it can refer to the five planes of monadic evolution, or to the five forms which every element takes on each and every plane, bearing in mind that this is the case as regards the mind apprehension and the modifications of the thinking principle, for mind is the fifth principle, and man is the five pointed star and therefore can (as man) achieve only a fivefold i

ibratory impulse back to its source along one or other of the five possible lines of approach, and this he does intelligently and not simply blindly. 2. their peculiar attributes. he studies then the quality of the senses, laying the emphasis not so much upon the particular sense concerned (this is covered above) as upon the peculiar attribute of the sense and of that to which it gives the key in the macrocosm. 3. egoism, refers to the "i" making faculty which so predominantly distinguishes the human being and thus brings in the sixth sense, the mind, as the interpreter and synthesizer of the other five. it is the capacity of the human being to say "i see "i smell" a thing the animal cannot do. 4. pervasiveness. all the senses are capable of infinite extension and every sense when consciou

e senses to the five elements is understood, and the law of vibration is studied and mastered, the adept can then turn to useful purposes all the powers of his nature. he not only can enter into communication with all parts of our planetary system but can also use discriminatingly and wisely all those parts of his own nature which are allied to, or correspondences of the nature of god as shown in the macrocosm. 48. as a result of this perfection, there comes rapidity of action like that of mind, perception independent of the organs, and mastery over root substance. we have been considering the many results of the meditation process when carried forward to perfection and we are now reaching a climax. the seer has achieved the consummation of the alignment process. his triple personal self h

s found the subjective reality which is essentially a unified whole or unity, producing the diversified many. the homogeneous is the cause of the heterogeneous, unity produces diversity, the one is responsible for the many. this the student can appreciate more intelligently if he follows the golden rule which reveals the mystery of creation and studies himself. the microcosm reveals the nature of the macrocosm. he will find that he, the real or spiritual man, the thinker, or the one life in his tiny system, is responsible for the creation of his mental, emotional and physical bodies, his three lower aspects, the "shadow" of the trinity, just as his spirit, soul and body are the reflections of the three divine aspects, father, son and holy spirit. he will find that he is responsible for the

every state of consciousness or awareness. man, humanity as a whole, or an individual unit is part of that total. the many minds, from the mind of the atom (recognized by science) to the mind of god himself, through all grades of thinkers and stages of awareness, are responsible for every form found in our system. as we work from the infinitely small to the infinitely great, from the microcosm to the macrocosm, a gradually expanding state of consciousness and a steadily increasing condition of awareness becomes apparent. in this scale of development three outstanding types of forms are found, as the result of mind; 1. the form of the atom, the true microcosm- 222- the light of the soul copyright 1998 lucis trust 2. the form of man, the macrocosm for all the subhuman kingdom. 3. the form of

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ch is the "knowing faculty" of the intelligent and practical mystic who relegating the emotional and feeling nature to its own place uses the mind as a focussing point and looks out through that lens upon the world of the soul. man's three aspects one of the main means whereby man arrives at an understanding of that great sum total we call- 12- a treatise on white magic copyright 1998 lucis trust the macrocosm god, functioning through a solar system is by an understanding of himself, and the delphic injunction "man, know thyself" was an inspired utterance, intended to give man the clue to the mystery of deity. through the law of analogy, or correspondences, the cosmic processes, and the nature of the cosmic principles are indicated in the functions, structure, and characteristics of a huma

designates as the breath of life is withdrawn. on its withdrawal, the form disintegrates. the cohesive vitalising force is gone and this produces a falling apart into its essential elements of that which has hitherto been regarded as the body. this life principle, this basic essential of being, and this mysterious elusive factor is the correspondence in man of that which we call spirit or life in the macrocosm. just as the life in- 19- a treatise on white magic copyright 1998 lucis trust man holds together, animates, vitalises and drives into activity the form and so makes of him a living being, so the life of god as the christian calls it, performs the same purpose in the universe and produces that coherent, living, vital ensemble which we call a solar system. this life principle in man m

own upward; the greater light illuminates the three, and the work of the four proceedeth. the hindrances to occult study. the overcoming of the hindrances. hindrances to occult study this rule is one of the most difficult in the book and yet one of the most comprehensive. it will take us some time rightly to handle it. we have in it an interesting illustration of the microcosmic correspondence to the macrocosm. it can be elucidated in two ways in relation to the light it mentions. reference is made to the "greater light" which illuminates the three and, secondly, to the throwing upward of the "lower light. the "greater light" is that of the soul, who is light itself illuminating the manifestation of the three-fold personality. herein lies the correspondence to the macrocosm as it is symbol

the light of the soul may emanate from the monad, but it is only as the light within the little system (directed by the soul) is awakened and aroused that there will come the eventual shining forth of a son of- 44- a treatise on white magic copyright 1998 lucis trust god. in these instructions, however, we are dealing primarily with the microcosm and the light within it; we shall not enlarge upon the macrocosmic analogies. in considering this second rule, we must note that a conscious relation has been established between the soul and its shadow, the man on the physical plane. both have been meditating. students would do well to note this and to remember that one of the objectives of the daily meditation is to enable the brain and mind to vibrate in unison with the soul as it seeks "in med

its own plane, and that centre of force which is a human being. the energy travels along the "thread" we call the sutratma and sets up a vibratory response between the brain and the soul. an interesting angle of information might here be given, as it is my intent in these instructions ever to link up the analogies between the different aspects of divinity, as they express themselves in man or in the macrocosm, the heavenly man. the ancient yoga of atlantean days (which has come down to us in the necessarily fragmentary teaching of the yoga of the centres) conveys to us the information that the reflection of the sutratma in the human organism is called the spinal cord, and expresses itself in three nerve channels. these three are called ida, pingala, and the central channel, the sushumna

eded by the "breaking of the waters (in medical parlance, and before the thought-form brings about the desired results on the physical plane there comes too a similar reaction; the waters of desire become so potent as to cause precipitation, and the consequent appearance of the desired form of expression. let us take the facts and analogies as they stand and study them from the standpoint both of the macrocosm and the microcosm. we note that the form absorbs and uses the substance wherein it is immersed. our solar system is one of many, and not the greatest. it constitutes a fragment of a greater whole. this greater whole, formed of seven parts (or seven solar systems, is itself immersed in the waters of space, is born of desire and, therefore, a child of necessity. it draws its life from

gnates as the breath of life, is withdrawn. on its withdrawal, the form disintegrates. the cohesive vitalising force is gone, and this produces that falling apart into its essential elements of that which has hitherto been regarded as the body. this life principle, this basic essential of being and this mysterious elusive factor is the correspondence in man of that which we call spirit or life in the macrocosm. just as the life in man holds together, animates, vitalises and drives into activity the form and so makes of him a living being, so the life of god as the christian calls it performs the same purpose in the universe and produces that coherent, living, vital ensemble which we call a solar system. this life principle in man manifests in a triple manner: 1. as the directional will, pu

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

ient writings that it is not a principle. why is this so? because it is only an appearance brought about by the merging of the higher three and the fourth, and this appearance is a fiction or a figment of the human mind. i speak not in parable; i utter only facts in nature and one that is slowly coming into mature consideration among the philosophers of both hemispheres. both in the solar system, the macrocosm of the microcosm, and likewise in the microcosm, there are ever the three highest planes which embody the principles and produce the dynamic purpose, and which constitute the four levels of the etheric body of both god and man, viewing them from what we call the energy or physical angle. these four are reflected in the four levels of the etheric division of the physical plane as rega

ormant. this all aspirants have to grasp before they really can apply themselves to the real training for discipleship. b. grasping the relation between these forces of nature which he has appropriated for his own use and which constitute the sum total of his personal, mental, sentient and vital energies, and those same forces as they are found in the natural world and govern the manifestation of the macrocosm. c. learning to work with these energies in an intelligent manner in order to bring about three happenings: an harmonious cooperation with his own solar angel, so that solar force may impose its rhythm upon the lunar forces. an intelligent response to and affiliation with the group of world servers who at any given time have undertaken the work of directing, by the power of their tho

er, it is simply a growth of these double circles, superimposed at differing angles one upon another until we arrive at the thousand-petalled lotus in the head. these centres are, in the last analysis, twofold in function. they demonstrate the form building aspect of divinity and through their activity bring the outer form into manifestation; then towards the end of the evolutionary cycle both in the macrocosm and the microcosm they bring into expression the soul force and life and produce the incarnation of a fully revealed son of god, with all the powers and knowledge which divinity contains- 343- a treatise on white magic copyright 1998 lucis trust rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the f

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

which lie at the root of the creative process, and in its entirety is beyond the grasp of the advanced student. at the same time, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on white magic, is a parallel volume to a treatise on cosmic fire. just as the first dealt with the psychology of deity, the work of the macrocosm, and the laws whereby the solar logos works, so this book constitutes a treatise on the psychology of the son of god and the work of the microcosm. it intimately concerns his place in the larger whole. i have also aided a.a.b. in getting out a translation of the yoga sutras of patanjali, which is a bridging book, intended to show the aspirant the rules whereby the light within him ma

sevenfold, producing seven types of qualified forms which emerge on all planes and in all kingdoms. it must be remembered that all the planes which we, from our little point of view, regard as formless are not really so. our seven planes are but the seven subplanes of the cosmic physical plane. we shall not deal with the planes, except in their relation to man's unfoldment, nor shall we deal with the macrocosm, or with the developing life of the cosmic christ. we shall confine our attention entirely to man and to his psychological reactions to the qualified forms in three directions: to those in the subhuman kingdoms in nature, to those with whom he associates in the human family and to the guiding hierarchy and the world of souls. the seven ray types must be dealt with entirely from the h

vinity, and when applied to the subject of his quality, involves three recognitions: 1. that a human being is, as earlier said, an embodied life, expressing quality and registering that quality in consciousness or as sensitive response to the interplay going forward, during the evolutionary process, between spirit and matter. 2. that man, being a synthesis (and the only complete synthesis, except the macrocosmic deity, registers a self-recognition which is potent enough today to enable him to differentiate reactions to. a. the triplicity (as the bhagavad gita calls it) of the knower, the field of knowledge, and knowledge. b. a growing realisation that the field of knowledge is but an appearance or an illusion, that knowledge itself can be a hindrance unless transmuted into wisdom. c. an ev

en called the "diamond-eye" we have been technical, and much has been given which seems to have no bearing upon the psychological development of man. but to understand the rays and their bearing on life as a whole, it is necessary that man should grasp the fact that he is only a small fraction of that whole. man has his roots in all the three kingdoms; all have contributed to his equipment; he is the macrocosm of the lower microcosm; he is the link which unites the three lower kingdoms to the three higher. let it ever be borne in mind that the sign of man's spiritual unfoldment lies in his ability to include in his consciousness not only the so-called spiritual values and the power to react to soul contact, but also to include the material values, and to react divinely to the potencies whi

ychology i copyright 1998 lucis trust in time produce the world patterns which mould the planetary forms, and thus produce the inner potency of the evolutionary processes. this pattern-forming tendency is being recognised today by modern psychology in connection with the individual human being, and his emotional and thought patterns are being delineated and charted. as with the microcosm, so with the macrocosm. every ray produces three major patterns which are imposed upon the matter aspect, whether it be that of a man, a nation or a planet. these three patterns are: 1. the emotional pattern. this embodies the aspiration of the man, the nation or the planetary life, and is the sum total of the desire tendency. 2. the mental pattern. this emerges later in time and governs the thought proces

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

nd of consciousness which is only capable of comprehension and expression when form life is of no further use to the perfected spiritual life. it is a state of non-individuality, yet with the subconscious knowledge and gains of the individual experience. the centre of consciousness is so far removed from any individual separate identity that that particular factor has faded entirely out, and only the macrocosmic life is sentiently realised. it is a state of nonactivity from our present angle of vision, because all individual reactions to the activity of matter or to that state of being which we call egoic, have dropped away, and life and mind can no longer be swept into motion by any of the factors which have hitherto produced what we have called soul activity and form existence. neverthel

deeply upon its implications, that as a man advances on the path of evolution and nears the status of an initiate, the conditioning of the form, innate and inherent, will continuously approach nearer and nearer to the requirements of the pattern. it might also be stated that the pattern is relatively immutable and unchangeable in its own inherent nature, as it comes forth from the mind of either the macrocosmic deity or the microcosmic thinker, but that the process of the inner conditioning of matter is mutable and in a state of continual flux. when, at the third initiation, union of the pattern and the conditioned form is achieved, the transfiguration of the initiate takes place, leading to that final crisis wherein the two are known as one, and the form nature (including in this phase t

itself through the involutionary and evolutionary urges, humanity constitutes one of the fundamental "original centres of force" which can and will form an outpost of the divine consciousness, an expression of the divine psyche, manifesting eventually those three outstanding psychological characteristics of divinity: light, energy, and magnetism. in the human being, the microcosmic reflection of the macrocosm, these qualities are expressed by the words: illumination or wisdom, intelligent activity, and attractiveness or love. it is well to ponder on this attempt to simplify the divine potencies into words, and thus to indicate how they may express themselves in and through a human vehicle. we can now enlarge somewhat upon the previous statements, so as to give a clearer idea upon two matt

s major trends and characteristics are recognised, and when modern psychology shifts its attention away from the minute study of the psyche of the individual man (and usually an abnormal individual) to a concentrated consideration of the psychological attributes of the greater whole of which we are but a part, we shall arrive at a new comprehension of deity and of the relation of the microcosm to the macrocosm. this has been left too much to the department of philosophy in the past, but must now engross the attention of the psychologist. this desirable event will be brought about when the true meaning of history is grasped, when the wide sweep of human unfoldment down the ages is understood, and when the soul is seen to be functioning through all parts of all forms. at present, man alone i

but must now engross the attention of the psychologist. this desirable event will be brought about when the true meaning of history is grasped, when the wide sweep of human unfoldment down the ages is understood, and when the soul is seen to be functioning through all parts of all forms. at present, man alone is really credited with a soul, and the soul of all things is overlooked. yet man is but the macrocosm of the other kingdoms in nature. the seven rules which we are now studying are, therefore, of supreme importance, for they embody the key ideas which will reveal deity in operation as the soul of all things; they will- 140- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust reveal the nature and method of activity of the cosmic christ, and will

, see why these principles are determining soul activities, and can only come into play when the kingdom of god, or of souls, begins to materialise on earth. this principle of continuance is based upon the clearer vision of deity and upon the consequent continuity of god's plan and purpose which results when the objective is clearly seen by him and developed in plain and formulated outline. it is the macrocosmic correspondence to the continuance and the continuity found in man when after a night of sleep and of unconsciousness he proceeds with his daily avocation and consciously resumes his planned activities. from the hints given above it will be seen how the work of the hierarchy in connection with mankind falls into two parts: the work with individual human beings, in order to awaken th

aspect of divinity and gives him the "freedom of the three worlds" and of the subhuman kingdoms in nature. 3. taking the hypothetical chart given above, students should notice how the rays of the personality relate them, within the sphere or periphery of their own manifestation, to the major rays of the monad, ego or personality. this is a correspondence (within the microcosmic manifestation) to the macrocosmic situation, touched upon in the previous paragraph. in the case cited (which is one of quite usual occurrence) we find that a. the fifth ray of the mental body relates the man to his egoic ray, thereby facilitating soul contact. had it related him to his monadic ray a very different situation would have eventuated. the line of 1.3.5.7. must ever be remembered. b. the sixth ray of th

as yet for him only an hypothesis, fits the facts as he knows them better than any other. he will then, one can safely predict, eventually change his hypothesis into a living fact, if he studies himself with care. one of the first things a disciple has- 184- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust to learn is that he is, indeed, the microcosm of the macrocosm, and that within himself has to be found the open door to the universe. what is here presented is of sufficient difficulty and of adequate interest to merit careful consideration. i wonder if the students have any idea how the ideals i seek to bring to their attention could illumine their lives if they took them into their "brooding consciousness" for the space even of a month. this

sensitive nature of the cosmic christ, or the anima mundi, the soul of the world. this inclusiveness tends to synthesis. it can already be seen functioning at a definite point of fulfillment in man, because man includes in his nature all the gains of past evolutionary cycles (in other kingdoms in nature and in previous human cycles, plus the potentiality of a greater future inclusiveness. man is the macrocosm of the microcosm; the gains and peculiar properties of the other kingdoms in nature are his, having been resolved into capacities of consciousness. he is, however, enveloped in and part of a still greater macrocosm, and of this greater whole he must become increasingly aware. let this word, inclusiveness, govern your thinking as you read this instruction which i am giving you upon th

heric sheath itself. through these five channels flow the fire major pranas energising, galvanising and controlling the entire human organism. there is no part of the physical body which this network of energies does not underlie or "sub-stand. this is the true form or substance. where the lines of force cross and recross, as they repeat in the microcosm the involutionary and evolutionary arcs of the macrocosm, there are formed five areas up the spinal column and two in the head where the energies are more potent than elsewhere, because more concentrated. thus you have the appearance of the major centres. throughout the entire body, these crossings and recrossings occur and so the equipment of energy centres is brought into being: 1. where the lines of force cross 21 times, a major centre

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ndling of the health problem in the future. in the same way, a constant consideration of the permanent atoms and of the spirillae would lead to an intensification of the form life and to the tyranny of force as it flows through them. there are undoubtedly analogies and correspondences that could be worked out in connection with the spirillae in the microcosmic life and the planes and subplanes of the macrocosm with a possible subsequent relation of both to the seven centres, microcosmically understood, and the seven planetary schemes, macrocosmically understood. but the goal for the majority of aspirants is not to limit their consciousness by a concentration upon the minutiae, such as the permanent atoms and the details connected with the individual form nature. the objective of each aspir

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

reater nations in a federation of purposes and of interests until such time as all the nations of the world see the vision clear, forego their selfish aims and agree in the unity of the work to be done for the whole. humanity will then emerge into the light of freedom with a revealed beauty and a spiritual purpose, hitherto unknown. beginning as ever with the study of the microcosm as the clue to the macrocosm, but seeking at the same time to envisage the macrocosm in order to understand the microcosm, man will some day establish an intelligent relation to the whole of which he is a part and with conscious cooperation. thus the higher mind and the lower mind, the abstract and the concrete, the subjective and the objective will be brought into a functioning unity and man will be whole. i ca

iliar hierarchy before true and related perception is his. i would have you study the tabulation which i gave you in initiation, human and solar, and which you will find in the appendix to the first volume of a treatise on the seven rays. i insert it here for the benefit of those who have no copy of the first volume of the treatise, and whose attention should be turned again from the magnitude of the macrocosm to the responsibility of the microcosm. discipleship and the rays ray i force energy action the occultist. ray ii consciousness expansion initiation the true psychic. ray iii adaptation development evolution the magician. ray iv vibration response expression the artist. ray v mentation knowledge science the scientist. ray vi devotion abstraction idealism the devotee. ray vii incantat

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

g" as our ancient master, patanjali, calls it. this power to interpret symbols ever precedes true revelation. the comprehension of a truth for which a line or a series of lines composing a symbolic form may stand is not all that has to be done. a good memory may remind you that a series of lines forming a triangle or a series of triangles signifies the trinity, or any series of triplicates within the macrocosmic or microcosmic manifestation. but that activity and accuracy of the memory will do naught to awaken the dormant brain cells or call into play the intuition. it must be remembered (and here becomes evident the value of a certain amount of technical or academic occultism) that the plane whereon the intuition manifests and where the intuitional state of consciousness is active is that

he individual, and eventually in the life of nations and finally in the world. always we must begin with the unity of life, the microcosm; then, having grasped process and progress in connection with the individual, the idea can then be extended to the group, the organisation, the nation, and to humanity as a whole. thus gradually we shall approach the great idea to which we give the name of god, the macrocosm. we shall in this section deal with techniques, and these might be summarised as follows- 102- glamour: a world problem copyright 1998 lucis trust 1. the technique of the presence. by means of this technique, the soul assumes control of the integrated personality and of its relations, horizontal and vertical. this technique involves the unfolding of the flower of the intuition, dispe

force upon the physical plane, via the etheric plane, leading to inspiration. this is related to the science of the breath- 144- glamour: a world problem copyright 1998 lucis trust what then is maya? this, my brother, is not easy to define because it is related to the form-building activity of the planetary logos himself. however, a consideration of the analogy existing between the microcosm and the macrocosm may help somewhat. the soul creates a threefold expression in the three worlds of human living. this is an occult truism. the outer form, the dual physical body (dense and vital or etheric) is produced, created, motivated, energised and conditioned by certain energies and forces, emanating from those levels whereon the soul has rightly or wrongly engineered a reaction of identificati

on and with the outer appearance is maya. it must be remembered that individual maya is a fractional part of the world of energies and forces which constitute the life expression of the planetary logos, which condition our outer planetary life, and make our planet what it appears to be to the other planets. the difference between man, the microcosm, and the planetary logos, the lord of the world, the macrocosm, lies in the fact that the lord of the world is not identified with the maya which he has created, and which has its purpose in eventually bringing about the release of the "prisoners of the planet" to that maya, he is supremely indifferent and it is this divine indifference which has led to the great theological illusion of an anthropomorphic deity and to the belief (in the east) th

d expression; he is, therefore, related to all other energies. his task is one of supreme difficulty and needs the great length of the evolutionary cycle. with the mass of world energies and systemic forces we cannot here deal, but we will confine ourselves to the consideration of the individual problem, advising the student to endeavour to extend his understanding of the microcosmic situation to the macrocosmic. a. force distribution and manipulation upon the etheric plane. we will now assume that the aspirant is aware of the need for him to establish a new and higher rhythm in his physical plane life, to organise his time in obedience to the injunction of his higher self, and to produce, consciously and scientifically, those effects which in his highest moments are presented to him as de

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

irds of the human family will be sensitive to impacts coming from the mind of god, as that mind fulfils its intentions and carries out its purposes within our planetary ring-pass-not. in its turn, humanity will provide the area of mind within whose ring-pass-not the subhuman kingdoms will find the correspondence of the universal mind which they need for their unfoldment; man, as you well know, is the macrocosm for the microcosm of the lower kingdoms in nature. this is the goal of all human service. what i have said up to this point anent the science of impression, if read also in connection with the teaching on the points of revelation*(10) will convey much enlightenment. however, deep reflection is called for. the science of impression might be regarded, in the last analysis, as the funda

entre, the agent of the plan of evolution. this is the expression of divine love or pure reason, the hierarchy. it is essentially the energy of attraction, the kingdom of souls. 3. the throat centre, the agent of all the three aspects in relation to the three subhuman kingdoms in nature, the expression also of the divine intelligence, humanity. this is the energy of active mind and makes humanity the macrocosm of the microcosm, the three subhuman kingdoms. humanity is to these kingdoms what the hierarchy is to the fourth kingdom in nature, the human kingdom. these are the elements of the occult science and for students such as you contain nothing new. nevertheless, they need to be seen in their triple relationship if the mode of working of the one life is to be grasped more clearly than is

amental energies and search for their expression within yourself, you will greatly simplify your occult thinking. let me here make a few more statements which you have perforce to accept hypothetically, but which can nevertheless be substantiated by you if you arrive at an understanding of the law of analogy or of correspondences, and if you will also accept the truism that the microcosm reflects the macrocosm and, therefore, each human being is related to deity through essential similarity. seven statements depicting the pattern of the present planetary work statement one. dynamic electric energy entered into our planetary sphere from extra-planetary sources and from a point of definite focus upon the cosmic mental plane; this energy was paralleled by a secondary energy from the sun siriu

ditions the outer physical body. this is the etheric body. 2. this energy form underlying the solar system, the planets and all forms within their specific rings-pass-not is itself conditioned and governed by the dominant solar or planetary energy which ceaselessly and without break in time, creates it, changes and qualifies it. the etheric body is subject to ceaseless change. this, being true of the macrocosm, is equally true of man, the microcosm, and through the agency of humanity will eventually and mysteriously prove true of all the subhuman kingdoms in nature. of this, the animal kingdom and the vegetable kingdom are already evidences. 3. the etheric body is composed of interlocking and circulating lines of force emanating from one or other, or from one or many, of the seven planes o

, and to the nervous system via the nadis (both through the medium of the seven centres, became the transmitter of two aspects of energy: one of which was kama-manasic (desire-lower mind) and the other atmic-buddhic (spiritual will spiritual love) in the case of advanced humanity. herein lies full opportunity for all, as the law of evolution proceeds to dominate all manifestation. what is true of the macrocosm is true also of the microcosm. ii. the basis of non-separateness the use of the creative imagination is of value here. it may not give a true picture on all points, but it will convey one great reality. the reality to which i refer is that there is no possible separateness in our manifested planetary life or elsewhere for that matter, even beyond our planetary ring-pass-not. the conc

thm emanating from the higher part of the vehicle. this is not easy for the average man to comprehend, but any serious limitation or physical disease above the diaphragm has a compelling and serious effect on all that is found below the diaphragm. the reverse is not the case to the same extent. this symbolises the potency and essentiality of the etheric body, both microcosmic and macrocosmic, and the macrocosmic expression of the fourfold life conditions all living forms. the function of the four ethers each of the four ethers, as they are sometimes called, is intended as far as man is concerned to be a channel or expression of the four cosmic ethers. at present this is very far from being the case. it can only truly be so when the antahkarana is built and acts, therefore, as a direct chan

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

great creative activity of manifestation at the beginning of the evolutionary cycle, whilst in pisces we have the fusion or blending of soul and form as far as man is concerned, producing the manifestation of the incarnated christ, the perfected individual soul, the completed manifestation of the microcosm. thus the greater and the lesser polar opposites the human being and god, the microcosm and the macrocosm are brought to their destined expression and manifestation. until man is nearing the goal, these words mean but little though a study of the sign pisces in the two ways intended may reveal much that is significant and suggestive. the goal of deity, the emergence of god's plan and the nature of his eternal purpose is for us only a subject of interested speculation. there is a possibil

ch must be purified until the dark has- 195- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust gone. 12. pisces the light of the world. this is the light, revealing the light of life itself. it ends for ever the darkness of matter. a study of the above thoughts will reveal the symbolic story of the irradiation of matter, of the growth of the light body within the macrocosm and the microcosm, and finally make clear the purpose of the logos. it is because speaking in parables the light of cancer is only diffused, vague and inchoate that the influences of the first ray of focussed intention and of purposeful will and of the second ray of love-wisdom (recognised duality and gained experience) are found to be missing. their influences are not present, excep

me along similar lines and of this the prophecy now coming into the racial awareness that there are those "who sleep in the caves of the earth who will arise and bring liberation" has reference. but be not too literal in interpretation for "that which is of the earth can also be found in the sky" hierarchically also the ruler is vulcan, conditioning the planet and determining the fact that man is the macrocosm of the microcosm and that the fourth kingdom fashions or conditions all subhuman kingdoms. it is the subjectivity of this sign which makes the understanding of it so difficult. it will not be until humanity has grasped the nature of the will that the true significance of the taurian influence will be grasped. both the sign, aries, and the sign, taurus, are concerned with the initial

ces itself into the vision of the beholder" a deeply esoteric mode of symbolising that which cannot be expressed or reduced to the tangibility of form. if students will bring this idea to the study and understanding of the astrological triangles and will refuse to lose sight of the related triple energies, they will greatly simplify their studies. the microcosm, when known, holds ever the clue to the macrocosm. the macrocosm eternally reflects itself in man, the microcosm, and hence man has within himself the possibility and the potentiality of total comprehension. therefore, in all the many triplicities which we shall study, we shall find correspondences to the monad, the soul and the personality in man; we shall find one line of the triangle embodying determining and dominating force and

anetary head centre. directing will ii. hierarchy. love. wisdom. planetary heart centre. directed love iii. humanity. intelligence .p lanetary ajna centre .d irected mind four other centres remain to be considered: the planetary throat centre, solar plexus, sacral centre and the centre at the base of the spine. in the planetary logoic life as is the case also with individual man, the microcosm of the macrocosm certain centres are more awakened than others and vibrate in unison with systemic impulse more fully than others. in the case of the planetary logos of our little sphere, the head centre, the ajna centre, the heart and solar plexus centres and the throat centre are the five focal- 267- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust points of e

hem from the constellations which they "rule" in the esoteric sense. this is one of the paradoxes of occultism but it can be understood if the student remembers that the centres in his etheric body rule the planet in so far as they are receptive or non-receptive to the influences emanating from the planet, via the planetary centres. beginning as ever with the study of the microcosm as the clue to the macrocosm, but seeking at the same time to envisage the macrocosm in order to understand the microcosm, man will some day establish an intelligent relation to the whole of which he is a part and this with conscious cooperation. thus the higher mind and the lower mind, the abstract and the concrete, the subjective and the objective will be brought into a functioning unity and man will be whole

nsmitting one, and the activity of the transforming one all of whom are but the one, the monad, the self. all this is done by the use of the will, conditioning, fulfilling and overcoming- 360- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust to return to our theme of the greater whole, leaving behind us for a minute the efforts of the microcosm to comprehend the macrocosm, let us consider the relation of the three constellations in the task of expressing ray one: 1. aries is the constellation through which initiating conditions will stream into our solar system. it embodies the will-to-create that which will express the will-to-good. it is the monadic ray of our planetary logos, whose soul ray is the second and the personality ray the third. you can n

fferent schemes can pass from scheme to scheme, and thus the units of life on the different rays or streams of force become temporarily intermingled. in all these triangles (cosmic, systemic, planetary, and human) two points of the triangle represent each a different polarity, and one point represents the point of equilibrium, or synthesis or merging. this should be borne in mind in studying both the macrocosmic and microcosmic centres, for it accounts for diversity in manifestation, in forms and in quality. a correspondence might here also be pointed out which may serve to convey light to those who have eyes to see: the venus scheme, being in the fifth round, had the fifth principle of manas coordinated and developed, the minor four manasic aspects had been synthesised, and the buddhic as

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

, draws its sustenance out of the vegetable kingdom and it lives by the life of that kingdom. some of the higher animals are carnivorous and, under the law of evolution, prey upon each other, but they are not incited thereto by man's thought, as some fanatics claim. sequentially, then, the human kingdom might well be regarded as drawing its sustenance out of the animal kingdom and, because man is the macrocosm for all the three lower kingdoms, he- 87- the unfinished autobiography copyright 1998 lucis trust might be supposed, normally, to draw his life from all the three, and he does. in the ancient scriptures of the east, it is pointed out that the human kingdom is "the food of the gods" and in that statement the great "chain of sacrifice" is complete. my second point has reference to the

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

of disease, we will take the position that the foundational and ultimate cosmic cause lies beyond our comprehension, and that only as the kingdom of god is revealed on earth shall we enter into some real understanding of the general widespread disease to be found upon our planet in all the four kingdoms in nature. a few basic statements can be made, however, which will be found true eventually in the macrocosmic sense, and can already be demonstrated to be true where the microcosm is intelligently concerned. 1. all disease (and this is a platitude) is caused by lack of harmony a disharmony to be found existing between the form aspect and the life. that which brings together form and life, or rather, that which is the result of this intended union, we call the soul, the self where humanity

soul establish contact and fusion and more people take initiation. the purpose, consequently, for the very existence of the fourth kingdom in nature (as a transmitting agent for the higher spiritual energies to the three lower kingdoms) will begin to appear, and men, in group formation, will consciously begin this work of "saving" in the esoteric sense, needless to say these other grouped lives. the macrocosm with its purpose and incentives will for the first time begin to reflect itself into the human kingdom in a new-and more potent manner, and this in its turn will become the macrocosm of the three lesser states of conscious lives the animal, the vegetable and the mineral kingdoms- 347- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust all this is a d

cances of its normal working. it says the following things quite simply, and i enumerate them because the breaking down of a paragraph into its clear and simple statements is a sound way to arrive at understanding: 1. when the soul controls the form involved, there is health. 2. the soul is the builder of the form, the constructive force in manifestation. 3. this is true of both the microcosm and the macrocosm. 4. the results are wholeness, right relation and correct activity. 5. when the soul is not in control, and the forces of the form nature are therefore the controlling- 360- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust factors, there will be ill health. 6. the builders of the form are the "lunar lords" the physical, astral and mental elementals

lso dependent, in the majority of average cases, upon the life and intentions of the personality in this life and in previous lives; it is not until the will of the personality is towards spiritual betterment and a cleaner, purer life that the soul can be of real assistance. this law carries also the implications of that basic relation which makes the threefold form of the man an integral part of the macrocosmic whole. all forms in all kingdoms are built by the lunar lords under an impulse emanating from the planetary logos, working in cooperation with the spirit of the earth the sumtotal of all the lunar lords and of the three types of energised substance which go to the creation of the physical, astral and mental bodies. the relation of the planetary logos to this spirit of the earth (th

mes appear to the casual and superficial thinker. that is entirely incidental from the angle of the soul; it is a needed activity, but it involves also the sacrificial work of salvaging substance and forwarding the evolution of matter. as the old commentary expresses it "the mother (substance-matter) is saved by the birth of her son (the christ within, the spiritual consciousness" this is true of the macrocosm as well as of the microcosm. here lies the secret of planetary suffering and of death. our planetary logos (viewing the truth from the angle of the macrocosm) is, as you know, one of the "imperfect gods" of the secret doctrine, although perfect past our human comprehension the comprehension of a unit in one of the kingdoms which constitute his body of manifestation. there is still no

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

at these in their turn are subdivided into forty-nine types of qualified energy, the complexity of the problem emerges clearly. if it is true that all these distinctive energies play constantly upon energy-substance (spirit-matter, producing "the myriad forms which make up the form of god (bhagavad gita, xi, and that each child is the microcosmical representation (at some stage of development) of the macrocosm, the magnitude of the problem becomes evident, and the extent of our demanded service will call forth to the utmost the powers which any human being can express at any given moment in time and space. you will note that these words "in time and space" have repeatedly recurred in this instruction. why is this? because it must constantly be remembered that we are living in the world of

tient consciousness into all forms, into all body cells and into all atoms. the human soul, the solar angel, repeats the process in relation to its shadow and reflection, the personality. this is part of the creative work of the soul. but, in its turn, the human being has also to become creative in the mental sense of the term and must repeat the process, for in all points the microcosm resembles the macrocosm. therefore, through the life thread, the soul creates and reproduces a personality through which to function. then- 97- education in the new age copyright 1998 lucis trust through the building of the antahkarana, the soul first of all develops sentiency down upon the physical plane, and later bridges the gap through meditation and service between the three mental aspects. it thus com

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

portant and significant mantram from the highest possible point of your individual intuitive perception. i would ask you to meditate on what appear to you to be the planetary implications, but would also remind you to consider the individual parallels. all that is invoked on behalf of humanity is also susceptible of interpretation in a personal sense, regarding the personality as the microcosm of the macrocosm and as the field for the circulation of light and love, for the expression of the christ life and of the sacrificial will, plus the instrument of service and an area in which evil is sealed, frustrated and rendered futile. at the end of the year, i would ask you to embody your understanding of the invocation and your interpretation of it (both macrocosmically and microcosmically appr

ersonality hints. in the future, the true method will be to develop in the disciple the sense of synthesis and of "place" in the one world, and thus decentralise him. the theme of direction underlies the system of instructing by means of hints. it is apparently a slow technique, but there is a point which esotericists would do well to remember. if information as to the nature of the microcosm and the macrocosm, as to divine purpose and the spiritual plan, as to occult events in time and space, and as to future or immediate possibilities were given out in plain terms (even if the needed language were available) there would be little understanding. i could, for instance, tell you much that would be as useful to you as the following statement might have been to unevolved prehistoric man "ther

ce of men. all these planetary developments are attended by risks, and none more so than that of the absorption of light on a world-wide scale by humanity, with a subsequent reflex action on the three subhuman kingdoms. nothing which affects humanity or which stimulates it to a forward-moving activity is without its inevitable effect upon the three lower kingdoms in nature. forget not! mankind is the macrocosm to this threefold lower microcosm. this as you may well surmise, can be among the secrets of the initiatory process. the "principle of absorption" emerges as one of the subjects to be studied, understood and mastered between initiations, for each initiation carries the subject another step forward. at present, the physical effects of the fission of the atom and its subsequent constru

fire) will afford you some general idea of the various planetary significances. this i have personally no time to do, even if it were desirable, but it will be obvious that what i have indicated along the line of correspondences must be true, for the ancient truism "as above, so below" holds eternally good, and it is the task of the hierarchy to demonstrate this. the relation of the microcosm to the macrocosm can never be broken, and that relationship is deeply involved in these five points of revelation- 257- discipleship in the new age- volume ii copyright 1998 lucis trust it has been occultly stated that "the five points of the five-pointed star are pyramids of ascension and, at the summit of each point hidden within the emanating rays lies a point of revelation, offsetting the radiati

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

in those days, the hierarchy has stood in silence behind world events, occupied with the following work a work which will eventually be carried on exoterically instead of esoterically: 1. the hierarchy stands as a wall between humanity and excessive evil. forget not that as humanity is thus protected that protection extends to all the subhuman kingdoms, of which the fourth kingdom, the human, is the macrocosm. the excessive evil, emanating from cosmic sources, requires the trained skill of the hierarchy and the fiat of shamballa to prevent it flooding over disastrously. 2. the hierarchy works constantly at the task of awakening the consciousness aspect in all forms, so that it is awakened, expanded and intelligently employed. 3. the hierarchy directs world events, as far as mankind will p

the master, when he chooses this path, forms a constituent part of the council chamber of the lord of the world and at the same time works consciously in the three worlds, via the hierarchy (of which he remains also a part, and with the human and subhuman kingdoms in nature. as evolution proceeds, he will work increasingly via humanity because humanity will be shouldering its responsibilities as the macrocosm of the lesser microcosm. this dual activity entails much specialised training, and as the initiatory process becomes exoteric and men everywhere recognise it and participate in it, the training which members of the hierarchy also undergo will not be so secret and mysterious as it is today. but the time has not yet come to publicise it- 348- the externalisation of the hierarchy copyri

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

for aye revolve in time and space. only the greater wheel must onward move and turn. rule v. for applicants: let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky. for disciples and initiates: in unison let the group perceive the triad shining forth, dimming the light of the soul and blotting out the light of form. the macrocosmic whole is all there is. let the group perceive that whole and then no longer use the thought "my soul and thine" rule vi. for applicants: the purificatory fires burn dim and low when the third is sacrificed to the fourth. therefore let the disciple refrain from taking life and let him nourish that which is lowest- 13- a treatise on the seven rays- volume v: the rays and the initiati

odic or cyclic appearance. from the angle of the will or the father, these appearances in time and through space are so small a part of the experience of the living entity whose life is lived on planes other than the physical, emotional or mental, that they are regarded as no life. to understand this, i would remind you again that we must seek to understand the sum total in the light of the part, the macrocosm in the light of the microcosm. that is no easy task and is necessarily most limited. the disciple knows or is learning to know that he is not this or that, but life itself. he is not the physical body or its emotional nature; he is not, in the last analysis (a most occult phrase) the mind or that by which he knows. he is learning that that too must be transcended and superseded by in

o words with care. these two requirements have been demanded of the hierarchy by shamballa in order to safeguard the mysteries and prevent a too premature precipitation of the hierarchical life upon the earth. both these requirements are expressed in this fifth rule. rule v. in unison let the group perceive the triad shining forth, dimming the light of the soul and blotting out the light of form. the macrocosmic whole is all there is. let the group perceive that whole and then no longer use the thought "my soul and thine" the first demand made by shamballa is that the groups being prepared for initiation should consist only of those who are in process of building the antahkarana, the bridge between the triad and the personality; the second demand is that those being prepared should show so

e all hierarchical effort would begin to be dimly apparent and that, slowly, these factors would also assume for them the outlines of a dim and distant goal. the two parts of this rule are consequently expressive of the new demands for disciples not applicants. this becomes apparent when you study the two rules: one for applicants and one for disciples. the applicant is referred to the microcosm. the macrocosm is held before the vision of the disciple. the two demands are expressed in rule v as follows: 1. in unison let the group receive the triad shining forth, dimming the light of the soul and blotting out the light of form. this is the demand for the building of the antahkarana which relates the disciple in his personality to the triad. 2. the macrocosmic whole is all there is. let the

s will are completely synchronised, then you have in a human being the full expression of divinity or what has been called esoterically "shamballa is consummated in him" this again is, of course, only relative but the expression of this relationship may elucidate the problem somewhat, and the aspirant or disciple needs to remember that it is only through the analogies existing in the microcosm to the macrocosm that enlightenment can come. and how, i ask you, will he understand the relation existing between the three great planetary centres (shamballa, the hierarchy and humanity) when as yet he scarcely knows himself as a human being? how can he grasp these fundamental and advanced truths when he is only just beginning to learn the nature of the hierarchical quality of love and when his spi

vidual initiate, whilst the life in which the soul is "by-passed" and its ring-pass-not is destroyed, is of such profound difficulty that it is called the life of crucifixion or of renunciation. we are, however, concerned with the interpretation of the rule as it affects a group which is preparing for the joint initiation of its members. it is by adhering to the ancient dictum that "as it is with the macrocosm so will it be with the microcosm" and by the application, therefore, of the law of analogy, that we shall eventually arrive at understanding. i cannot hope to do more than indicate significances, but it will now be clear to you why i have dealt with the four qualities which a group must develop in unison prior to initiation. we shall find it useful to relate these qualities to the va

the modern initiate, functioning in a physical body; it is difficult for him to grasp even a modicum of its significance. to convey any faintest hint of its meaning is incomparably difficult for me where disciples such as you are concerned. all i can do is to fall back upon the law of analogy, by means of which the microcosm can arrive at a glimmer of understanding of the more obvious aspects of the macrocosm. first, let me make reference to the words "the higher three; let me see if i cannot somewhat clarify the entire complex idea. the words "higher three" refer to the three buddhas of activity who still remain actively cooperating with the lord of the world. they are, as you have been told, close to sanat kumara and came with him when he decided to take incarnation through the medium o

eference to himself, some task he must undertake which will make him more fit for advancement, or some process of apprehension which will enable him to function in a better and more sensitive instrument. this might be called the "introverted stage" of training because it brings the would-be disciple to a better knowledge of himself; he grasps the fact that he himself, the microcosm, is the key to the macrocosm; he is the clue to the future, and he holds within himself the revelation which must precede esoteric action. in contradistinction to this, the words for the disciple and the initiate mark the attainment of a capacity to work from a most deeply esoteric centre in a pronouncedly occult way. by this i mean that the initiate, working as we have seen from a standpoint of knowledge, is at

osmic initiation to which he has been and will eventually be subjected. with them we have no concern, nor would you understand if i were to be in any way explicit. the law of analogy and of correspondences breaks down at a certain point upon the path of understanding, and something new and utterly different enters in. the law of analogy holds good when considering the microcosm within the life of the macrocosm, but if you ventured outside that limited and manifested life (if that were possible, which it is not) you would contact other laws and other approaches to truth, existent on cosmic levels. there is little more that i can tell you anent the planetary initiations or as they might be more correctly called the planetary initiatory processes. these affect our entire planetary life but ar

of the divine will for humanity; the christ is the agent for the distribution of the energy which brings intuitive revelation; the mahachohan is responsible for the inflow of ideas into the consciousness of the disciple, the aspirant and the intelligentsia. i would beg you to remember that the main effort of the spiritual hierarchy is on behalf of humanity, because the fourth kingdom in nature is the macrocosm of the three-fold microcosm of the three lower kingdoms in nature. this whole subject is too vast to be entered into here, but i have given you much along these lines in a treatise on cosmic fire. much more than i can possibly give you is revealed to the initiate at the time of the fifth initiation. the clues, the thoughts, the abstract concepts, the fleeting ideas of which all disci

his sensitivity which will make revelation possible, and it might be said that (from one definite angle) the goal of all experience has been revelation each revelation "carrying the initiate closer to the heart of the sun wherein all things are known and felt, and through which all forms, all beings and all things can be bathed in love" ponder on these words, for the microcosmic correspondence to the macrocosmic fact is full of teaching value. see to it that "each lesson learned each day, each revelation grasped and understood, makes your heart full of love and enables you to love your fellowmen with ardent, fiery warmth" i am quoting some ancient aphorisms for disciples. at the ninth initiation of refusal, the revelation presented to the master concerns the nature of being and of existenc

ALICE BAILEY THE LABOURS OF HERCULES

ng his destiny, and demonstrating the fact that the stars incline, but do not control [7] the form of astrology which will, i believe, in time supersede the ordinary kind, dealing with horoscopes, is that synthetic presentation of cosmic happenings which have their reflection in our planetary life, in the life of humanity as a whole, and in the life of the individual, who is ever the microcosm of the macrocosm. this type of astrology confines its attention primarily to the unfolding of the plan of the ages; this, history reveals in a small way as far as humanity is concerned, and a larger study of the times and seasons may bring to us a wider understanding of god's purposes. there is an immense past behind humanity; aeons and aeons have come and gone; the wheel of existence turns continuou

ur universe seems to revolve. one star represents each constellation. from the standpoint of esotericism, the great mystery of god incarnate in matter, and the crucifixion of the cosmic christ upon the cross of matter, is tied up with the relationship (presumed from most ancient times to exist) between the stars of the pleiades and those of the great bear. these two groups of stars represent god, the macrocosm, whilst in gemini, castor and pollux were regarded as symbols of man, the microcosm. they were also called apollo and hercules: apollo, meaning the ruler, the sun god; and hercules "the one who comes to labor. they represent, therefore, the two aspects of man's nature, the soul and the personality, the spiritual man and the human being through which that spiritual entity is functioni

ARCHANGELIC FORCE ON THE PATHS

the lord of the universe, for it is written: even as the whole is greater than its parts, so is he greater than we. it is 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, it

BLAVATSKY H P ANTHROPOGENESIS

ueen of the region of the dead) will bind them no longer, for the kingdom of evil will have passed away "surtur's flames had not destroyed them, nor yet had the raging waters" of the several deluges "then came the sons of thor. they brought miolnir with them, no longer as a weapon of war, but as the hammer with which to consecrate the new heaven and the new earth* verily many are its meanings! in the macrocosmic work, the "hammer of creation" with its four arms bent at right angles, refers to the continual motion and revolution of the invisible kosmos of forces. in that of the manifested kosmos and our earth, it points to the rotation in the cycles of time of the world's axes and their equatorial belts; the two lines forming the svastica[[diagram] meaning spirit and matter, the four hooks

esis, and in their day there was a far stronger feeling in favour of than against this theory. it is only in 1864 that darwinians began to be wedded to the theory of unity, of which messrs. huxley and lubbock became the first coryphai. as regards that other question, of the priority of man to the animals in the order of evolution, the answer is as promptly given. if man is really the microcosm of the macrocosm, then the teaching has nothing so very impossible in it, and is but logical. for, man becomes that macrocosm for the three lower kingdoms under him. arguing from a physical standpoint, all the lower kingdoms, save the mineral- which is light itself, crystallised and immetallised- from plants to the creatures which preceded the first mammalians, all have been consolidated in their phy

became ovoid bodies- huge eggs. in these the human foetus gestated for several years. in the puranas, marisha, the daughter of kandu, the sage, becomes the wife of the prachetasas and the mother of daksha. now daksha is the father of the first human-like progenitors, having been born in this way. he is mentioned later on. the evolution of man, the microcosm, is analogous to that of the universe, the macrocosm. his evolution stands between that of the latter and that of the animal, for which man, in his turn, is a macrocosm. then the race becomes (4) the androgyne, or hermaphrodite. this process of men-bearing explains, perhaps, why aristophanes* describes the nature of the old race as androgynous, the form of every individual being rounded "having the back and sides as in a circle" whose

another sense. to one of these may the distressed mortal come- which is interpreted solely from the astronomical and cosmic aspect- is one of the most pregnant in occult meaning. the "paths" may mean lines (maryadah, but they are primarily beams of light falling on the paths leading to wisdom (see rig veda iv. 5-13) it means "ways" or paths. they are, in short, the seven rays which fall free from the macrocosmic centre, the seven principles in the metaphysical, the seven races in the physical sense. all depends upon the key used "rig veda" x. 10, 5, 2[[vol. 2, page] 192 the secret doctrine (a) the "fall" occurred, according to the testimony of ancient wisdom and the old records, as soon as daksha (the reincarnated creator of men and things in the early third race) disappeared to make room

s were giants; their ethereal counterparts may possibly be liliputians- beauteous, luminous, diaphanous- but will assuredly be giants in mind (p. 671, art. by visconde de figaniere, f.t.s[[vol. 2, page] 290 the secret doctrine. for this round, vegetable and animal alike* as en-soph is "one, notwithstanding the innumerable forms which are in him (zohar" i. 2la, so is man, on earth the microcosm of the macrocosm "as soon as man appeared, everything was complete. for everything is comprised in man. he unites in himself all forms (ibid, iii. 48a "the mystery of the earthly man is after the mystery of the heavenly man (ii. 76a. the human form- so called, because it is the vehicle (under whatever shape) of the divine man- is, as so intuitionally remarked by the author of "esoteric studies* the n

m the whole of the universe, metaphysical and material, was contained within, and could be expressed and described by the digits of number 10, the pythagorean decade. this decade representing the universe and its evolution out of silence and the unknown depths of the spiritual soul, or anima mundi, presented two sides or aspects to the student. it could be, and was at first so used and applied to the macrocosm, after which it descended to the microcosm, or man. there was, then, the purely intellectual and metaphysical, or the "inner science" and the as purely materialistic or "surface science" both of which could be expounded by and contained in the decade. it could be studied, in short, from the universals of plato, and the inductive method of aristotle. the former started from a divine c

ptian symbology is studied. see further on[[vol. 2, page] 577 poseion's five ministers. ashtadisa or eight faces bounding space" referring thus to the loka-palas, the eight points of the compass (the four cardinal and the four intermediate points "from an objective point of view the microcosm is represented by the human body. makaram may be taken to represent simultaneously both the microcosm and the macrocosm, as external objects of perception (pp. 113, 115. but the true esoteric sense of the word "makara" does not mean "crocodile" in truth, at all, even when it is compared with the animal depicted on the hindu zodiac. for it has the head and the fore-legs of an antelope and the body and tail of a fish. hence the tenth sign of the zodiac has been taken variously to mean a shark, a dolphin

mother, the one and the triad. then comes the number nine or the triple ternary. it is the number which reproduces itself incessantly under all shapes and figures in[[footnote(s* osiris is called in the "book of the dead "osiris, the double crocodile (see chapter "on the names of osiris" cxlii "he is the good and the bad principle; the day, and the night sun, the god, and the mortal man" thus far the macrocosm and the microcosm[[vol. 2, page] 581 the master mason's grip. every multiplication. it is the sign of every circumference, since its value in degrees is equal to 9, i.e, to 3+ 6+ 0. it is a bad number under certain conditions, and very unlucky. if number 6 was the symbol of our globe ready to be animated by a divine spirit, 9 symbolized our earth informed by a bad or evil spirit. ten

e fourth, but of the third round terrestrial life. the diapason of type is run through in brief. occultists are thus at no loss to "account for" the birth of children with an actual caudal appendage, or for the fact that the tail in the human foetus is, at one period, double the length of the nascent legs. the potentiality of every organ useful to animal life is locked up in man- the microcosm of the macrocosm- and abnormal conditions may not unfrequently result in the strange phenomena which darwinists regard as "reversion to ancestral features* reversion, indeed, but scarcely in the sense contemplated by our present-day empiricists- c darwinism and the antiquity of man: the anthropoids and their ancestry. the public has been notified by more than one eminent modern geologist and man of s

BLAVATSKY H P COSMOGENESIS

of wisdom (see part ii "tree and serpent and crocodile worship) the mystery of apparent self-generation and evolution through its own creative power repeating in miniature the process of cosmic evolution in the egg, both being due to heat and moisture under the efflux of the unseen creative spirit, justified fully the selection of this graphic symbol. the "virgin egg" is the microcosmic symbol of the macrocosmic prototype- the "virgin mother- chaos or the primeval deep. the male creator (under whatever name) springs forth from the virgin female, the immaculate root fructified by the ray. who, if versed in astronomy and natural sciences, can fail to see its suggestiveness? cosmos as receptive nature is an egg fructified- yet left immaculate; once regarded as boundless, it could have no othe

the four evangelists, and preface the gospels[[vol. 1, page] 128 the secret doctrine. ormazd at their head: or the "seven spirits of the face: the seven sephiroth separated from the first triad, etc, etc* they build or rather rebuild every "system" after the "night" the second group of the builders is the architect of our planetary chain exclusively; and the third, the progenitor of our humanity- the macrocosmic prototype of the microcosm. the planetary spirits are the informing spirits of the stars in general, and of the planets especially. they rule the destinies of men who are all born under one or other of their constellations; the second and third groups pertaining to other systems have the same functions, and all rule various departments in nature. in the hindu exoteric pantheon they

queries relating to figures, the reply was "try to solve the problem of 777 incarnations. though i am obliged to withhold information. yet if you should work out the problem by yourself, it will be my duty to tell you so" but they never were so worked out, and the results were- never-ceasing perplexity and mistakes. even the teaching about the septenary constitution of the sidereal bodies and of the macrocosm- from which the septenary division of the microcosm, or man- has until now been among the most esoteric. in olden times it used to be divulged only at the initiation and along with the most sacred figures of the cycles. now, as stated in one of the theosophical journals* the revelation of the whole system of cosmogony had not been contemplated, nor even thought for one moment possibl

it the noumenal essences have more reality than their objective counterparts; it resembles therein the mediaeval nominalists, for whom it was the universals that were the realities and the particulars which existed only in name and human fancy (6) the universe is worked and guided from within outwards. as above so it is below, as in heaven so on earth; and man- the microcosm and miniature copy of the macrocosm- is the living witness to this universal law, and to the mode of its action. we see that every external motion, act, gesture, whether voluntary or mechanical, organic or mental, is produced and preceded by internal feeling or emotion, will or volition, and thought or mind. as no outward motion or change, when normal, in man's external body can take place unless provoked by an inward

tic nature, and manifests itself not only as vital activity, a spiritual force, an invisible, incomprehensible, and indescribable power, but also as vital matter of which the substance of living beings consists" in this ideos of primordial matter, or the proto-ilos- which is the matrix of all created things- is contained the substance from which everything is formed. it is the chaos. out of which the macrocosm, and, later on, by evolution and division in mysteria specialia* each separate being, came into existence "all things and all elementary substances were contained in it in potentia but not in actu- which makes the translator, dr. f. hartmann, justly observe that "it seems that paracelsus anticipated the modern discovery of the 'potency of matter' three hundred years ago (p. 42. this

s. according to this great rosicrucian "mysterium is everything out of which something may be developed, which is only germinally contained in it. a seed is the 'mysterium' of a plant, an egg that of a living bird, etc* it is only the mediaeval kabalists who, following the jewish and one or two neo-platonists, applied the term microcosm to man. ancient philosophy called the earth the microcosm of the macrocosm, and man the outcome of the two[[vol. 1, page] 284 the secret doctrine. the great limbus is the seed out of which all beings have come, and the little limbus is each ultimate being that reproduces its form, and that has itself been produced by the 'great' the latter possesses all the qualifications of the great one, in the same sense as a son has an organization similar to that of hi

dy, and ether its soul. according to the phraseology of a fragment of hermias 'chaos, from this union with spirit, obtaining sense, shone with pleasure, and thus was produced the protogonos (the first-born) light* this is the universal trinity, based on the metaphysical conceptions of the ancients, who, reasoning by analogy, made of man, who is a compound of intellect and matter, the microcosm of the macrocosm, or great universe (isis unveiled "nature abhors vacuum" said the peripatetics, who comprehended perhaps, though materialists in their way, why democritus, with his instructor leucippus, taught that the first principles of all things contained in the universe were atoms and a vacuum. the latter means simply latent deity or force; which, before its first manifestation when it became w

CHRONOLOGIA RORISPERGIUS

he one, he brings forth oneness out of himself, and he lets the oneness return to himself in the form of love #2: god is an infinite sphere, the centre of which is everywhere and the circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the material (earthly) and celestial regions of the great world. beings such as nature (nature, divine wisdom (nous, primeval chaos (silva, the planetary beings (usiarchs, the celestial and earthly principles (urania and physis) and others strive to fill the world with light, life, love, and beauty. their efforts

aria, tyrol and hungary to constantinople, and from there to kabbalists and magicians in palestine into arabia accompanied by a christian youth, christoph possible literary model for the development of the character of christian rosencreutz. h. khunrath, the amphitheatre of eternal wisdom (completed by erasmus wolfurt, which reproduced dee s monad and emphasised the symbolism of the microcosm and the macrocosm. containing a correspondence between jesus christ and the philosopher s stone, this work by khunrath was held in high esteem by lutherans, who referred to him in their writings. 1610-1685 joseph de voisin editor of pugio fidei, author of conclusiones cabalisticae 1610-1660 johann harprecht proto-rosicrucian who called himself "filius sendivogii" 1612 flamel figures hierogliphiques (f

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

that order, or who were directly or indirectly influenced by that organization. hexagram: a star of six (6) points formed by two overlapping equilateral triangles. also called the star or shield of david, it is the symbol of modern day jewish faith. in modern magick, it is used to evoke (q.v, invoke (q.v) and banish (q.v) the spirits and powers of the seven ancient planets. a celestial symbol of the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (q.v. this figure is used by members of the order of the astral star when a figure involving planetary operation requiring the applications of elemental (q.v) fire (q.v) or water (q.v) is needed. hexagram, unicursal: a hexagram (q.v) that is drawn with a single, unbroken, reflecting line. this figure was developed by a

: pronounced "mee-kahi-ehl" the archangel and cosmic guardian of the south and of elemental fire. in the tradition of christian mysticism, michael is the "defender, the protector and keeper of the sword of fire and of heaven. commander of the armies and legions of heaven" microcosm: the lesser world, man, which in the middle ages was believed to correspond in every respect with the greater world, the macrocosm (q.v. this correspondence was used to explain many magickal effects. mote: an old english word meaning "must" frequently used at the end of rituals or spells in the expression "so mote it be" moto: a magickal name or expression, usually in latin, greek, or hebrew. magicians choose one for themselves as a representation of what they magickally represent. this has been the practice of

DION FORTUNE MYSTICAL QABALA

ikened to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of deity. in other words, if the universe is the conscious end-product of the mental activity of the logos, the tree is the symbolic representation of the raw material of the divine consciousness and of the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its philosophical basis the system of correspondences represented by symbols. the correspondences between the soul of man and the universe are not arbitrary, but arise out of developmental identities

r of severity, and the middle pillar of mildness or equilibrium (see diagram i. 4. before proceeding any further we must make clear the significance of the right and left sides of the tree. as we look at the tree in the diagram we see binah, geburah, and hod upon the left side, and chokmah, chesed) and netzach upon the right side; this is the way we view the tree when we are using it to represent the macrocosm. but when we are using it to represent the microcosm, that is our own being, we, as it were, back into it, so that the middle pillar equates with the spine, and the pillar that contains binah, geburah, and hod with the right side, and the pillar that contains chokmah, chesed, and netzach with the left side. these three pillars can also be equated with the shushumna, ida, and pingala

editation glyph, quite apart from its use in magic. by meditation such as i have described in my account of my own experiences on the thirty-second path, it is possible to equilibrate the warring elements in one's own nature and bring them into harmonious balance. it is also possible to get into sympathetic rapport with the different aspects of nature which these symbols represent when applied to the macrocosm, even if these forces are not given a definite form in talismanic magic. the information that is obtained from the study of one's own horoscope is not to be accepted pasively as the dispensation of fate from which there is no appeal. we ought to realise that talismanic magic, or the less concentrated method of meditation upon the tree, should be used to compensate all unbalanced forc

n 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 literally have initiated himself, and no one can deny his right to be there. 20. the tree, considered from the initiatory standpoint, is the link between the microcosm, which is man, and the macrocosm, which is god made manifest in nature. a ritual initiation is the act of linking the microcosmic sephirah, the chakra, with the macrocosmic sephirah; it is the introduction of a newcomer to the sphere by those who are already there. they construct a symbolic representation of the sphere on the physical plane in the furniture of the temple; they construct an astral replica of it by co

at go to the make-up of the manifested universe are present in his nature. hence, in his perfection, he is said to be higher than the angels. at the present time, however, the angels are fully evolved beings and man is not. thus he is as much lower than the angels as a three-yearold child is less developed than a three-year-old dog. 2. hitherto we have considered the tree of life as an epitome of the macrocosm, the universe, and the use of its symbols to put us in touch with the different spheres of objective nature. we will now consider it in relation to the subjective sphere of the nature of the individual. 3. the accepted correspondences, as given by crowley (who, unfortunately, never gives his authorities, so we do not know when he is using macgregor mathers' system and when he is rely

n its system. moreover, the rabbis themselves used an extremely detailed set of anatomical metaphors, discussing in detail the significance of every hair on the head of god, and even the more intimate parts of his anatomy. such references cannot be taken literally and applied to the human form [page 78] 4. the sephiroth, individually and in their pattern of relationships, represent in relation to the macrocosm the successive phases of evolution, and in relation to the microcosm the different levels of consciousness and factors of character. that these levels of consciousness have some relation to the psychic centres of the physical body is a reasonable assumption, but we must not be crude and mediaeval in the conclusions we draw. occult anatomy and physiology have been worked out in detail

sic facts of cosmogony by purely intuitive means and the use of the method of correspondences, centuries before the invention and perfection of the instruments of precision which enabled modern man to make the same discoveries from another angle, must be a matter of perpetual amazement to anyone who comes to the traditional philosophy unbiased. 24. as above, so below. the microcosm corresponds to the macrocosm, and we must therefore seek in man the kether above the head which shines with a pure white brilliance in adam kadmon, the heavenly man. the rabbis call it the yechidah, the divine spark; the egyptians call it the sab; the hindus call it the thousand-petalled lotus. but under all these names we have the same idea-the nucleus of.pure spirit which emanates but does not indwell its many

ng upon the plane of superconsciousness unless the laws of polarity are understood and observed. to many mystics, seekitig refuge from matter in spirit, this may be a hard saying, but experience will prove it a true one; therefore it must be said, though there may be few thanks for saying it. 25. the tremendous down-rush of the chokmah-force invoked through the divine fourlettered name comes from the macrocosmic yod to the microcosmic yod, and is then sublimated. unless the subconscious mind is free from dissociations and repressions, and all the parts of the many sided nature of man are co-ordinated and synchronised, reactions and pathological symptoms are the result of that down-rush. this does not mean that the invoker of zeus is necessarily a worshipper of priapus, but it does mean tha

m their place is a folly for which the victorian age paid dearly in a rich harvest of psychopathology. 27. whenever we are working dynamically upon any plane we are operating the righthand pillar of the tree and derive our primary energy from the yod-force of chokmah. in this connection we must refer to the fact that the microcosmic correspondence 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. th

hould do so, shifts the level of consciousness on to a plane on which they find themselves of the requisite polarity, and works thereon. the priest of osiris sometimes employs the elemental spirits to supplement his polarity, and the priestess of isis invokes angelic influences. 34. because manifestation takes place through the pairs of opposites, the principle of polarity is implicit not only in the macrocosm but also in the microcosm. by understanding it, and knowing how to avail ourselves of the potentialities it affords, we can raise our natural powers far above their normal; we can use our environment as a thrust-block; we can look for the potent chokmah-force in books, in our racial tradition, in our religion, in our friends and associates; from all these we can receive the stimulus

g and assimilating of food and its building up into tissue, and katabolism, or the breaking down of tissue in active work and the output of energy. the by-products of katabolism are the fatiguepoisons which have to be eliminated from the blood by rest. the life-process is an everlasting uphuilding and downbreaking, and geburah and gedulah (another name for chesed) represent these two processes in the macrocosm. 8. chesed, being the first sephirah of microprosopos, or the manifested universe, represents the formulation of the archetypal idea, the concretion of the abstract. when mystical qabala page 111 the abstract principle that qms the root of some new activity is formulating in our minds, we are operating in the sphere of chesed. let an example serve to make this clear. supposing an exp

centring in [page 192] mystical qabala page 131 kether, and its magical aspect, as seen in popular continental catholicism, centring in yesod. its evangelical aspect aims at a concentration on tiphareth as child and sacrificed god, and ignores the aspect of the king in the centre of his kingdom, surrounded by the five holy sephiroth of manifestation. 17. hitherto we have considered the tree from the macrocosmic point of view, seeing the different archetypes of manifesting force come into action and build the universe, and have but remotely approached them from the microcosmic point of view in their psychological aspect as factors in consciousness. but with tiphareth our mode of approach changes, for from henceforward the archetypal forces are locked up in forms, and can only be approached

dividualised being builds up, must be regarded as the nucleus of consciousness rather than consciousness itself daath, the invisible sephirah, is also on the central pillar, though, strictly speaking, it always belongs to another plane to that on which the tree is being considered. for instance, as we are considering the tree microcosmically at the moment, daath would be the point of contact with the macrocosm. it is not until we come to tiphareth that we get clear-cut, individualised consciousness. 29. tiphareth is the functional apex of the second triad on the tree, whose two basal angles consist of geburah and gedulah (chesed. this second triad, emanating from the [page 196] first triad of the three supernals, forms the evolving individuality, or spiritual soul. it is this which endures

sing the primary principles emanating from the subtler sephiroth. it is, as it were, a treasure-house of images on a higher arc; but whereas the astral plane is peopled by images reflected from forms, the images of the sphere of tiphareth are those formulating, and as it were crystallising out, from the spiritual emanations of the higher potencies. 62. tiphareth mediates between the microcosm and the macrocosm "as above, so below" is the keynote of the sphere of shemesh, wherein the sun that is behind the sun focusses into manifestation. 63. in the anatomy of the divine man is the interpretation of all organisation and evolution; in fact, the material universe. is literally the organs and members of this divine man; and it is through an understanding of the soul of adam kadmon, which consi

microcosm, the breast is the correspondence assigned to tiphareth. in the breast are the lungs and the heart, and immediately below these organs, and intimately connected with them and controlling them, is the greatest network of nerves in the body, known as the solar plexus, aptly so named by the ancient anatomists. the lungs maintain a singularly intimate relationship between the microcosm and the macrocosm by determining the ceaseless tidal motion of the atmosphere, in and out, in and out, that never ceases day or night, until the golden bowl is broken and the silver cord is loosed and we cease to breathe. the heart determines the circulation of the blood, and the blood, as paracelsus truly said, is a "singular fluid" modern medicine knows well what sunlight means to the blood. it has

ssiofl after the swan of the empyrean has laid the egg of rnaul festation in the darkness of the cosmic night. mystical qabala page 149 14. the gods are emanations of the group-minds of races; they are not emanations of eheieh, the one and eternal. nevertheless, they are immensely powerful, because by means of their influence over the imaginations of their worshippers they link the microcosm with the macrocosm; for by meditation on the ideal beauty of apollo the soul of man is opened to beauty in general. 15. as man has analysed life and discerned factor by factor its prime motives, he has apotheosised them. because man in all parts of the globe has found that the same needs and motives actuate him, he has evolved comparable pantheons. because temperaments differ, he has evolved as differe

otions form the etheric double, and the etheric double inoulds the physical vehicle, which is the "earth" of the circuit. this is a fact that is generally realised, and its implications are easily seen as soon as attention is drawn to them. 25. but a point we do not so readily realise is that there is a 'flow and return between each "body" or level of consciousness and its corresponding aspect in the macrocosm. just as there is an intake and output on the level of malkuth whereby food and water are received into the body as nutriment and rejected as excreta, which is the food of the vegetable kingdom under the polite name of manure-so is there an intake and output between the etheric double and the astral light, and [page 230] between the astral body and the mind side of nature, and 50 on

f fire is associated with netzach. the lamp is the magical weapon used in operations of the element of fire. hence the association with netzach. the element of fire is associated with the fiery energy at the heart of nature, and connects up with the mars aspect of the venus sephirah. 37. we see, then, from a study of the foregoing symbolism, that the mars, or victory, symbolism is associated with the macrocosm, and the venus, or love, symbolism with the microcosmic or subjective aspect. this gives us the key to a very important psychological truth, well understood by the ancients, but which had to await the work of freud for its interpretation in modern language. this may best be expressed by saying that elemental energy, or the fundamental dynamism of an individual, is very closely connec

DION FORTUNE PSYCHIC SELF DEFENSE

retains subconsciously the psychic development thus conferred, and finds itself incarnated in a neurotic personality in this life? he will come under the dark dominion of the moon, and lilith will be his mistress. through the ill-fitting doors of the neurotic temperament the forces of the abyss find ingress. the dissociated complexes of the microcosm are reinforced by the dissociated complexes of the macrocosm, for that is precisely what the qlippoth are. occultists and their ignorant admirers, the superstitious, have always held that insanity had to do with demonic possession. modern medicine disputes this, and declares the various manifestations of the diseased mind to be due entirely to subjective psychological processes. at present these two schools of thought are like two armed camps

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

fe. the tree of life is a picture of both the objective world and the landscape of the human psyche. the major realms of the cosmos are described in ten realms called sephirots. the sephirots are connected by a system of paths, 22 in number. the different parts of the cosmos reflect the pattern of the whole and the whole of existence is tied together in a complex system of correspondences between the macrocosm and microcosm. the modern tarot has been reworked so as to correlate with qabalistic symbology. bota is organized as an ancient mystery school. as they grow spiritually members attempt to live out the truth of the oneness of god, the brotherhood of man, and the kinship of all life. their social outlook is stated in seven values: 1. universal peace; 2. universal political freedom; 3

ork has been widely acknowledged by his contemporaries, and in 1992 he received the marc edmund jones award for his contributions to astrological studies by the national astrological society of the united states. he has lectured widely to astrological organizations across europe and north america. sources: campion, nicolas. the age of aquarius: a modern myth. in joan mcevers, ed. the astrology of the macrocosm. st. paul, minn: llewellyn publications, 1990. the book of world horoscopes. wellingborough, uk: aquarian press, 1988. camp meetings camp meetings (also known as assemblies) have occupied an important place in the advancement of spiritualism since 1873, when the first camp meeting was initiated at lake pleasant, massachusetts. these camp meetings were very like the revivalistic camp

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

(november 1948. hallucinations of the sane. journal of insurance medicine 5, no. 3 (1950. psychiatry and intuition. journal of insurance medicine 4, no. 3 (1949. science studies intuition. tomorrow (may 1950. when is healing psychic? tomorrow (spring 1955. where is bridey murphy? tomorrow (spring 1956. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. the macrocosm the whole universe.from the greek words macros (long) and kosmos (the world).symbolized by a six-pointed star, formed of two triangles. this is the sacred symbol of solomon s seal. it represents the infinite and the absolute.that is, the most simple and complete abridgment of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm an

ted star, formed of two triangles. this is the sacred symbol of solomon s seal. it represents the infinite and the absolute.that is, the most simple and complete abridgment of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm and the microcosm (world in miniature (see also magical diagrams) encyclopedia of occultism& parapsychology. 5th ed. the macrocosm 953 macro-pk term used to denote the effects of psychokinesis (paranormal movements) that, like table turning, are large enough to be observed by the naked eye. in contrast, micro-pk refers to psychokinetic effects so minute that they require statistical analysis or special methods to detect. the macroprosopus representing one of the four magical elements in the kabala and probably r

iversal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was drawn within it and, according to the position of the magician at its point or base, so the spirits were conjured (summoned up) from heaven or hell. the double triangle, or the sign of solomon, is symbolic of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the f

maintains transcript and tape collections as well as a file and indexing system, compiles statistics, and maintains a research program and database. address: 152 west sherman, caro, mi 48723 (see also bigfoot information center; monsters; sasquatch investigations of mid-america) the microcosm from the greek micros, small; and kosmos, a world. the little world of the human being, as distinct from the macrocosm, or great world, of the universe. the relationship between microcosm and macrocosm has preoccupied philosophers for many centuries, with the macrocosm believed to be symbolized in the microcosm. according to some occultists, the microcosm was itself symbolized by the pentagram, or pentacle,.a fivepointed star believed to represent humanity and the summation of the occult forces. para

cosm believed to be symbolized in the microcosm. according to some occultists, the microcosm was itself symbolized by the pentagram, or pentacle,.a fivepointed star believed to represent humanity and the summation of the occult forces. paracelsus held that this sign had a marvelous magical power over spirits and that all magic figures and kabalistic signs could be reduced to two.the microcosm and the macrocosm (see also magical diagrams) micro-pk term used to denote psychokinetic (paranormal movement) effects that are weak or minute, thus requiring statistical analysis or special methods of detection. in contrast, macro-pk effects are paranormal movements sufficiently large or impressive to be observed by the naked eye. the microprosopus one of the four magical elements in the kabala, prob

fish has been a popular symbol. the contemporary revival of astrology has seen the twentieth century as the beginning of the aquarian age and has projected a hope that it will bring broad characteristic changes. sources: bach, eleanor. astrology from a to z: an illustrated source book. new york: philosophical library, 1990. campion, nicolas. the age of aquarius: a modern myth. in the astrology of the macrocosm. edited by joan evbers. st. paul, minn: llewellyn publications, 1990. filbey, john, and peter filbey. the astrologer s companion. wellingsborough, northampton, uk: aquarian press, 1986. precipitation of matter one of the phenomena of spiritualism known as the passing of solids through solids. the theory suggests before one solid body passes through another it is resolved into its com

stered all the lessons it must learn (2) cause and effect.the belief in the law of karma (i.e, as you sow, so you will reap (3) opportunity.every experience in life is an opportunity for an individual to become more godlike and everyone is placed in exactly the right conditions needed to learn lessons and give service (4) correspondence.the belief that as above, so below. the microcosm is part of the macrocosm. we are cells of the cosmos, just as our bodies, in turn, are made up of cells, with the same laws applying at all levels (5) equilibrium and balance.the law connected to karma, described as the law of compensation. it claims that no action can continue indefinitely, but will travel just as far before a reaction pulls things back to normal. human joy and sorrow follow this law (i.e

FAUST

ook full of mystery, from nostradamus very hand, is it not ample company? the stars course then you ll understand and nature, teaching, will expand the power of your soul, as when one spirit to another speaks. tis vain to think that arid brooding will explain the sacred symbols to your ken. ye spirits, ye are hovering near; oh, answer me if ye can hear! he opens the book and perceives the sign of the macrocosm. what rapture, ah! at once is flowing through all my senses at the sight of this! i feel a youthful life, its holy bliss, through nerve and vein run on, new-glowing. was it a god who wrote these signs that still my inner tumult and that fill my wretched heart with ecstasy? unveiling with mysterious potency the powers of nature round about me here? am i a god? all grows so clear to me

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ing trees are also known as fallen trees. in the fallen trees, the sefirah knowledge/first has become invisible and fallen into position as the anally centered sefirah kingdom dangling at the bottom of the tree. there is no equivalent for the sefirah kingdom in the sefer yetzirah, since it only has perfect trees in which the throat sefirah is visible and there is no sefirah at the anal center. at the macrocosmic level, the fall of adam is seen as an apparent differentiation in the states of matter in the tree of asiyah. for example, matter can exist in a collapsed condition at the core of black holes as the sefirah knowledge/first. or, it can exist in an expanded manner as mostly hydrogen atoms in sefirah kingdom. it is critical to keep in mind that sefirah kingdom and sefirah knowledge/fi

in taking the dust of their guru s feet. christian priests and nuns make prostration in the form of the cross, with arms stretched out to the sides. prostration beautifully portrays the drama of individuated consciousness alternatively manifesting and becoming extinct. in the alternating manifestation and extinction of individual% e2 2 e" 2' 8: h 2" 5 consciousness, we can see perfectly reflected the macrocosmic manifestation and dissolution of the one-small-face-universe. prostration is practiced in all the world s mystical traditions as an act of reverence, remembrance, and humility. perform your acts of prostration with a focused intention, dwelling upon the act of extinction in the mysterious unknown at the roots of all things as you place your forehead to the ground, and the act of ma

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

a god; he has familiarity with the race of demons, knowing that he is of the same origin; he despises that part of his nature which is only human for he has put his hope in the divinity of the other part' the fathers of the church had placed man in a dignified position, as the highest of terrestrial beings, as spectator of the universe, as the microcosm containing within himself the reflection of the macrocosm. all these orthodox notions arc in the oration on the dignity of man,2 but the dignity of man as magus, as operator, having within him the divine creative power, and the magical power of marrying earth to heaven rests on the gnostic heresy that man was once, and can become again through his intellect, the reflection of the divine mens, a divine being. the final revaluation of the mag

great stress, and this is recognisably a legacy from the ficinian magic. the de harmonia mundi (1525) of francesco giorgio, or giorgi, a franciscan friar of venice, develops to the full a theme which is implicit in all types of the hermetic-cabalist tradition, namely the theme of universal harmony, of the harmonious relationships between man, the microcosm, and the greater world of the universe, the macrocosm. this theme was, of course, by no means new; on the contrary, it had been basic throughout the middle ages. rut to the native pythagorean mediaeval tradition, hermetism and cabalism added immense richness and complexity, swelling out the universal harmonies into a new symphony. giorgi, who had learned cabala and was in touch with ficinian florentine circles, was the first to make thi

whence he may not only know the nature of the stars and their action on things below but may rise to the highest heights and understand all truth. man's mens being made of life and light, in the image of god, when man knows himself he becomes like god (again quoted in ficino's latin).1 it is thus on this hermetic basis of man as the magus man2 that fludd proceeds to his account of the two worlds, the macrocosm and the microcosm, in his utriusque cosmi. historia. the account of the creation, with which he begins his first volume and which is illustrated by de bry's remarkable plates, 1 fludd, utriusque cosmi. historia, i, pp. 11-12; cf. ficino, pimander, cap. i (ficino, pp. 1837-8. 2 the "magnum miraculum est homo" passage is, of course, constantly quoted by fludd; see for example, utriusqu

the true unifying principle of mersenne's work is moses, an orthodox moses, who, turning his face against magic, ushers in the new science. mersenne does not often mention hermes trismegistus; and when he quotes from the hermetica it is always in greek, never in ficino's latin translation.2 but he fully realised how basic was hermes for fludd and for the whole tradition from whence fludd derived. the macrocosm-microcosm theory of fludd's "two worlds" cannot be proved, says mersenne, because the "egyptians" teach that man contains the world and because "mercurius (also meant by "the egyptians) calls man a great miracle and like to god.3 i have not found in the quaestiones in genesim any evidence that mersenne knew when he wrote it of casaubon's discoveries about 1 on fludd and the rosicruci

ores, with many quotations in ficino's latin, see his utrituque cosmi. historia, ii, pp. 129-31. 442 hermes trismegistus and the fludd controversies he, kepler, is using "mathematical demonstrations" in his own work on harmony, whereas for fludd "chemists (i.e. alchemists, hermetists, paracelsists" are the true mathematicians' he points out that fludd's numerical and geometrical arguments rest on the macrocosm-microcosm analogy, whereas he (kepler) is studying the heavens in themselves and quite apart from such analogies.2 hence the illustrations to fludd's books are "hieroglyphs"3 or "pictures, whereas kepler's illustrations are mathematical diagrams and he is arguing as a mathematician: tuis picturis mea comparavi diagrammata; fassus librum meum non aeque atque tuum ornatum esse, nee fut

s works on harmony, he will show any reader that "rem mathematicam ego tradam mathematice, tu hermetice".8 the root of the matter is that "mathesis" or mathematics "more hermetico" as used by fludd on harmony means those numerological relationships, ultimately based on astrology, running through the three worlds, the empyrean, the celestial world, and the elemental world, and which bound together the macrocosm and the microcosm. mathematics in kepler's sense is quantitative measurement, and in his book he is applying it empirically and only in the celestial world, and there only to the movement of the planets. jam ut propius accedamus ad fundamenta, quibus robertus de fluctibus superstruit suam musicam mundanam; primum ille totum mundum, omnesque tres ejus partes, empyream, coelestem, elem

FULLER J F C SECRET WISDOM OF THE QABALAH

er and the upper, is essentially a part of man's nature. when this equilibrium is lost, society, however progressive it may seem materially, is plunged back into chaos from which cosmos and order can only emerge by an illumination, a balancing of forces, which will give life and light to a new world order. man is the microcosm, because he cannot truly and meaningly say gi am h without postulating the macrocosm. the one is as much of his nature as the other, because his existence depends on the balance between both as certainly as an electrical current depends on what we call positive and negative waves of electricity or of light. glet there be light h occultly represents the world, not only as a material form, but as a spiritual idea. secret wisdom of the qabalah page 22 chapter ii the cos

in the zohar we read: the firmament is imprinted, at the four corners of a square, with four figures, of a lion, an eagle, an ox, and a man; and the face of a man is traced in all of them, so that the face of lion is of man, the face of eagle is of man, and the face of ox is of man, all being comprehended in him. 22 hence the four great qabalistic worlds together form a unit, a single great man, the macrocosm or adam illaah, the archetypal man- the form of the universe through which is manifested the divine essence of the ain soph. their names are (i) atziluth or the atziluthic world, the archetypal world or world of emanations- the ten sephiroth of which represent the operative qualities of the divine will. this world is also called the great seal, for it stamps out in its own form the t

tain the shekinah as symbolized by the letter shin. if this letter is placed in the centre of the four letters of tetragrammaton, we obtain yhshvh; that is ishvah, yeheshua, jehoshuar, joshua, and jesus, any one of which may be taken as the veritable name of the yetziratic deity, the god or genius of the world of formation. the chief of the angelic hosts is yhwvh(=326= 11= 5+ 6= the microcosm and the macrocosm, and only when the shekinah (w) flames forth does tetragrammaton descend in the merkabah, the chariot of magic, and become the great magician of the earthly world. to translate this involved symbolism in a simple way: god becomes manifest to our consciousness through the vibrations of light, life, love, etc- his spirit. this manifestation is nevertheless not god but the reflection of

in itself the seed of the tree of life. the value of heh being 5, this letter represents the secret wisdom of the qabalah page 46 microcosmic power which can bring the sephirotic scheme into consciousness. again, in order to realize the perfection of the unity of od heh it is necessary to establish a unity between vau and heh. here the vau, which is of the value 6, represents the consciousness of the macrocosm and heh the microcosmic power, not in god but in man. in the zohar we find a complex account of these permutations, which is worth quoting. it reads as follows: before israel went into captivity, and while the shekinah was still with them, god commanded israel: gthou shalt not uncover thy mother's nakedness h (lev. xviii, 7, and this captivity is the uncovering of the nakedness of th

he first law of creation, the one absolute law of nature, being that of distinction and harmonious balancing of opposing forces in universal equilibrium. 17 the source of messianic power. as the creation of the world was out of chaos, so must its destruction, which carries with it its spiritual resurrection, be through chaos; such is the simple logic of the qabalah. as god is the consciousness of the macrocosm, so is man the consciousness of the microcosm; such is the simple mystery of the qabalah. in the human world man is a god knowing good and evil, yet he is also the son of the god of the natural world- the creator of good and evil. as consciousness has been precipitated from the source of all things, so is it man's lot to expand his atom of consciousness until it fills eternity and me

gorgan h of creative thought, must be something superior to, or certainly other than, the continuum or four-dimensional universe in which we live; for this continuum exists only in his thought, just as we are in ourselves superior to our own thoughts, for we are the creators of them and live in the shadow-world created by them. this spirit must be something which may be called reality, or truth (the macrocosm or macroprosopos) concerning which the human reason can only form symbolical pictures, reflections in a mirror. we will attempt to explain this in a simpler way: supposing we could not raise our heads and look at the sun, we could nevertheless examine it indirectly by gazing into a looking-glass placed at our feet. in it we should see a reflection of the sun, the only solar reality p

reflection. thus, freed from things earthly, the soul of man expands from what qabalistically is a negative existence towards a positive existence. metaphorically speaking, first the soul becomes boundless, because the restrictions are removed; then, as the sides of the elemental pyramid dissolve into illusion, does it become the boundless light, and symbolized as the microcosmic shin it beholds the macrocosmic shin, whereupon god (the four-dimensional world) is seen face to face, and the hexagram, the symbol of the great work, is formulated. there are many ways of turning this magical key, and not infrequently it is broken in the turning and with it the mind of man snaps into madness. in the west the key is often turned by piling symbol upon symbol until three-dimensional thought, so to

GILBERT THE MAGICAL MASON

ct knowledge of two subjects is obtained- jesus christ and nature, note these two- as of equal importance. god is then thanked for the raising of some men who are able to bring arts to perfection; and then finally that man might understand his own nobleness and worth, and why he is called microcosmos- that is, i take it, man's unlimited range of improvement and that he is a mirrored reflection of the macrocosm, the divine universe of manifest255 ation. men are chided for adhering to short-sighted doctrines, as of aristotle and galen, when the greatertruthlies before them; of those teachersitis added that had they but been offered the knowledge of the rosicrucian initiation they would have accepted it with much joy. it is then explained that christian rosenkreuz on his returnchristian rosen

reface by adam booz appeared in 1782: it refers to master pianco as a master of rosicrucians in 1781. from the life of robert fludd by the revdj.b. craven, i have taken the following notes.thenext great work was the theologico-political tractate, in three parts, on life, death and resurrection, printed in 1617:itis a work showing profound contemplation. then followed his greatest taskthe historyofthe macrocosm and the microcosm, metaphysical, physical and technical:this appeared in four parts, the first part of the first volume treats of god and the macrocosm; of man as an image of god; of god before creation, of the heavens, of creation, of the music of the spheres, of archangels, angels, and of evil demons, of the soul of the world and of the soul of man: and ends with chapters on the mi

d external, nature is unseen, concealed, and existing68themagicalmasonas the shade or the type of all that is seen and known. nature has a spiritual essence; behind the astral form and the material image lies the concealed spirit, the vis ab initio, the energy from on high, from the exalted, from the divine essence. man, too, is triune, for man is a copy of the microcosm, which is a reflection of the macrocosm, the greater man 255 man's universe 'that which is below is like that which is above, says the smaragdine tablet, and this hermetic dogma is absolute truth. man has a material form. man has an astral form around which the matter has collected. both are ever changing, both are progressing. behind and above these, man exists as the dweller in these garbs, the higher spiritual ego, itse

, knight and knave, which are suitable emblems of the four human principles. both types are exactly related in works upon the occult sciences to the symbolism of the kabalistic jehovah, the sacred name of god, composed of the four letters, yod, heh, vau, heh, the symbolism of which is sometimes later on replaced by the christian tetrad ofinriin allied ideas of the microcosm-man as a reflection of the macrocosmic god. this notable type of four was closely related to the symbols of the four triplicities into which the twelve signs of the zodiac were divided, to the four winds of heaven, to the four points of the compass, to the square, and to thefourdirections-upand down, right and left: to the four character255 istic human temperaments, sanguine, nervous, lymphatic and bilious, to the four

s, i have learned, by the mental faculties, by meditation, concentration and by force of will; this system also was conducted by seven methods (1) intellectual studies (2) cultivation of the imaginative faculty (3)themeans of attaining to intuition (4) the preparation of the physical stone of the philosophers (5) realization of the microcosm as aa recent spiritual development 295representation of the macrocosm (6)themerging of the ego into the realm of macrocosmic beings (7) the state of beatific peace accepting and glorying in the cosmic will.itis alleged that there are persons having a certain birthright and peculiar constitution who have succeeded by theserneansinattaining supra-normal extensions of sight and hearing, but the posses255 sion of these powers is not claimed by those initia

GILBERT THE SORCERER AND HIS APPRENTICE

draw is that there is a species of circulation round the surface of our globe, arising, probably, i might say almost certainly, from it rotation on its axis, and from the inclination of that axis to the plane of its orbit; and two centres, two poles, a positive pole and a negative pole. and these poles govern the tatwic currents, or the life currents, as they pass over the globe. well now, as in the macrocosm so in the microcosm, as above sothetatwas193below, as inthegreat so inthesmall; and we find precisely the same thing in the hatching of an egg.ifyou carefully examine eggs from day to day, from the first day of incubation up to the timeofhatching, you will see the gradual formation of first one centre and then another within the yolk of the egg- a little knot apparently of the yolk m

GNOSTIC HANDBOOK

s delight, rejoicing always before him. proverbs 1:20-33, 8:22,27-30. this great being, both royal and feminine, who being neither god nor the eternal son of god, neither angel nor saint, receives the veneration of the one who accomplishes the old testament, as well of the one who is the begetter of the new testament; who is she, then, but the truest humanity, the purest and most whole of beings, the macrocosmic whole, the living soul of nature and of the universe eternally united and uniting in the process of time with the divine and uniting all that is. the pillar and foundation of the truth, pavel florensky. the importance of sophia can be best understood when we understand the primal myth behind her nature. throughout many cultures there has been the legend of the goddess who is stolen

GOLDEN DAWN RITUALS C C1

irit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven lettered notarikon or name: atyrara. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm (see full page diagram of complete hexagram) ararita atyrara atyrara is a notarikon that forms the divine name of seven letters with the hebrew initials of the sentence: dja wtrwmt wtwdwjyy car wtwdja car dja "one beginning of his unity, one beginning of his individuality, his permutation is one" observe the diagram on the following page and you will notice, that like the pentagram

of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the divine names of rtk, hmkj and hnyb. t

the circle of working following the course of the sun. special note on elemental directions take notice that the positions of the elements are different in the zodiac, which equates to the macroprosopus, than that of the four winds. the zodiac is utilized for the hexagram rituals and the winds are used for pentagram ritual. repeated here is the tablet of shewbread. notice within it is hidden both the macrocosmic direction within the zodiacal and the direction of the four winds, the microcosm. 22. h w z j f y l n s u x q hwhy w h hy hh w y yhwh hywh ywhh hyhw yhhw hhyw whyh hwyh wyhh nesher aryeh shor adam michael auriel gab riel gad ephraim manasseh issachar j udah naphtal i asher dan benjamin zebulon reuben simeon raphael in the macrocosm in the east is a, which is. in the south j, which

GOLDEN DAWN RITUALS D

r is taught in the zelator manual, and the center is orange or gold, or a brass bolt may be used to hold it together. again, we will not emphasize the building of the wand itself as there are several different methods that people have employed and all of them are very good. when the adept wishes to banish in the microcosm as in the l.b.r.p. he should hold the black end, when you wish to banish in the macrocosm as in the b.r.h, hold the wand by the white end afterwards point the black end and draw the banishing forms thereof. in addition to the other symbology of the wand, the white end is more akin to the macrocosm, the black end is more akin to the microcosm. let us emphasize that the white portion of the lotus wand is generally for invoking, and the black portion is used for banishing, b

GOLDEN DAWN RITUALS U1

k therewith. the lower will is the human hwhy an angry and jealous god, the shaker of the elements, the manifestor in the life of the body. but illuminated by the higher will, he becometh hwchy, no longer angry and jealous, but the self-sacrificer and the anointing and reconciling one. this is in regards to the action of the more physical man. unto this ruach is also represented the reflection of the macrocosmic universe in the sphere of sensation. they surround the ruach and the natural man feeleth them vaguely but comprehendeth them not. the faculty of the earth are shown forth in the organs which digest and putrefy, casting forth the impurities, even as the earth is placed above the qlippoth. thou wilt say, then, that the ruach cannot be the reasoning mind, since it reflecteth its reaso

tion. the nephesch shineth through the material body and formeth the magical mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy of the sphere of the universe. the space between the physical body and the boundaries of the sphere of sensation, is occupied by the ether of the astral world. that is to say, the container or recipient of the astral rays of the macrocosm. the nephesch is divided into seven palaces, combining the sephirotic influence in their most material forms. that is, the world of passions dominated by the ruach, or by the world which is beyond. or otherwise said its sephiroth are passionate, expressing a passionate dominion. thus, its three supernal sephiroth, rtk, hmkj and hnyb are united in a sense of feeling and comprehending

the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. 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

ain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted unto me" note that this clause answereth unto trapt, seeing that it is the lower will that must apply itself unto this work because it is the king of the physical man. all of the shining ones (whom we call angels) are microcosms of the macrocosms of yetzirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosms of briah, and the gods of the sephiroth are consequently the microcosms of the macrocosm of atziluth. therefore apply this perfecting to the spiritual nature as the preparation of the pathway for the shining light, the divine light. the evil persona of man is

ocosm of assiah. all archangelic forms are microcosms of the macrocosms of briah, and the gods of the sephiroth are consequently the microcosms of the macrocosm of atziluth. therefore apply this perfecting to the spiritual nature as the preparation of the pathway for the shining light, the divine light. the evil persona of man is in the sphere of the qlippoth, and the devils are the microcosm and the macrocosm of the qlippoth. this evil persona has its parts and divisions, and it is the part which touches the twklm of the nephesch which is its rtk. tremble, therefore, at the evil forces which be in thy own evil persona. and, as above the rtk of a man are his angelic and other forms, so below the twklm of the evil persona are awful forms, dangerous even to express or think of. du2 u3 u4 u5

GOLDEN DAWN RITUALS U3

hou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into th

re of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into the infinite abyss of the heavens. thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the macrocosmos. thus, receiving the direct ray as then reflected into his thought, he can unite himself with the ray of his thought so as to make one continuous ray from the corresponding point of the macrocosmos unto the center of his consciousness. if, instead of concentrating at that actual point of the sphere of sensation he shall retain the thought-ray only touching the sphere of sensation a

ed into his thought, he can unite himself with the ray of his thought so as to make one continuous ray from the corresponding point of the macrocosmos unto the center of his consciousness. if, instead of concentrating at that actual point of the sphere of sensation he shall retain the thought-ray only touching the sphere of sensation at that point, he shall, it is true, perceive the reflection of the macrocosmic ray answering to that symbol in the sphere of his consciousness. but he shall receive this reflection tinctured much by his own nature, and therefore to an extent untrue, because his united consciousnesses have not been able to focus along the thought ray at the circumference at the sphere of sensation. and this is the reason why there are so many and multifarious errors in untrain

n able to focus along the thought ray at the circumference at the sphere of sensation. and this is the reason why there are so many and multifarious errors in untrained spirit visions. for the untrained seer, even supposing him free from the delusions of obsession, doth not know or understand how to unite his consciousnesses and the harmonies between his own sphere of sensation, and the universe, the macrocosmos. therefore, is it so necessary that the adeptus minor should correctly understand the principia and the axiomata of our secret knowledge, which are contained in our rituals and lectures. 4 commentary by g.h. frater p.c.a. the keywords in the first part of the task undertaken by the adeptus minor are the words "royal habitation" this "royal habitation" as it is called, is absolutely

GOLDEN DAWN RITUALS Z1

ways be worn by the hierophant. the banner of the east is also partially explained in the portal "the field of the banner of the east is white, the color of light and purity. as in the previous case, the calvary cross of six squares is the number six of trapt, the yellow cross of gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the go

GOLDEN DAWN RITUALS Z2

ct with the higher soul of another. thus, he will assuredly be led into error, hallucination, or even madness) 16 w divination a. the form of divination. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary and the right understanding of the process so as to formulate a connecting link between the process employed and the macrocosm. f. the invocation of the higher; and arrangement of the scheme of divination and initiation of the forces thereof. g. the first entry into the matter. first assertion of limits and correspondences; beginning of the working. h. the actual and careful formulation of the question demanded, and consideration of all its correspondences and their classifications. i. announcement aloud tha

GOLDEN DAWN RITUALS Z3

the sphere of sensation of the candidate. this does not imply that they were not naturally there before, but in the natural man, the symbols are unbalanced in strength, some being weaker and some stronger. the effect of the ceremony is to strengthen the weak, to purify the strong, and so begin to equilibriate them. at the same time this creates a link between them and the corresponding forces of the macrocosm. this being done, the hierophant commands the removal of the rope which has hitherto been purposely retained, symbolically to restrain the actions of the natural man, whose temptation is towards the evil persona. the four pillars being thus firmly established, the candidate is invested with the badge of the white triangle of the three supernals formulating in darkness. now, also, the

n duly admitted as an initiated neophyte. the hiereus is charged with a warning address as again confirming the will of the candidate and addressing a final menace to the evil persona. the hierophant then states clearly what the candidate must begin to study. he affirms that the symbols must be equilibriated in the sphere of sensation before a link can be formulated between them and the forces of the macrocosm. the necessity of examination is insisted upon so that this may be completely done. the kerux then pours out the two fluids to make the semblance of blood. this is to fix in the candidate s sphere the symbols of the forces of transmutation in nature and also to make an astral link between these and the candidate s physical life as a guard of the secrecy of the mysteries. this particu

GOLDEN DAWN RITUALS ZAM1

p 26 close with the qabalisic cross. 8. the rose cross note: it might help you learn the rose cross ritual by first walking through the steps without any vibration or drawing the crosses. addendum the rose cross ritual is based on the power of the tetragrammaton infused with the fires of life, the ruach elohim, through the letter c. when placed in the center it unites the masculine with feminine, the macrocosm with the microcosm, as in hwchy. when placed after the letters (chwhy) it unites the three principles of fire, water, and air with the final principal of earth. its sealing properties come from a fiery wall of c infused within the elements of the microprosop..ritual i r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 3 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step

GOLDEN DAWN RITUALS ZAM8

e. when a hexagram is used as the diagram, it represents concentrated force. both are applicable, the hexagon would be for spreading energies and the hexagram would be for specific or concentration of energies, as well as sealing. you should remember that at times in magical workings, both of them may be employed, but the hexagon always initiates the whirl. we call the hexagram the signet star of the macrocosm. it is the sign of the macrocosm, the greater or outer world. the six angles easily represent the six-day period of creation as depicted in genesis, while its synthesis can be akin to the seventh day, a period of rest. this is summed up by its hexagonal center. 10 let us divert a moment to the subject of the unicursal hexagram. for years, it was thought by followers of aleister crowl

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

of the existence of what we can, for convenience, the holy guardian angel, ami the more we realize the implications of the theory of the existence of such a being, the clearer it becomes that our supreme task is to put ourselves into intimate communication with him" aleister crowley, magick without tears the ultimate goal or objective from practicing enochian magick is to unite the microcosm with the macrocosm; the subjective self with the objective universe. a more immediate goal for you, the enochian magician, is to gain conscious control over your own lile. these goals can be achieved by progressively entering and experiencing the thirty aethyrs. they can also be achieved by an invocation of your holy guardian angel. the only valid objective in performing any of the lesser rituals is to

igure 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 of a series of expressions, so your physical body is but the lowest of a graduated series. this view accords well with both eastern and western occultism. you have a body or vehicle to correspond with each cosmic plane. immediately aboye or behind the physical body is the etheric body. next, is the astral body followed by the mental and sp

lil is dualistic. however, aboye lil, man is monadic. this monadic nature, often called "monadic essence" in occult terminology, is symbolized by a circle with a point in the center as shown in the figure on the following page. the cirde's center is a geometric point of consciousness often called a "consciousness center" the surrounding circumference in the microcosm is called the "aura" while in the macrocosm it is called the "magical universe" a well-known axiom of occultism is that the aura of man is a magical mirror of the universe. in enochian magick, your aura is your personal replica of the magical universe. 18 man is like a circle whose center is nowhere (microscopic) and whose circumference is everywhere (infinite. enochian magick represents this center by the god hadit. the circu

elements. the first group of symbols are magical and cover all five elements. the second group of symbols are kerubic astrological sigils. the third alternate symbol group are the eastern tattwas adopted by the golden dawn. 20 21 the magical universe 'the magician works in a temple; the universe, which is (be it remembered) coterminous withhimself" aleister crowley, book 4 the magical universe is the macrocosm of the magician. as a magician, you will have your own experiences in your own aspects, but no two magicians will see the subtle planes of the watchtowers and aethyrs in exactly the same way. these general agreements are called signposts. like key sites on a map, the signposts will guide you through the majar regions of the cosmic planes. however, no two tourists will have exactly th

ese mames are from the tablet of union. step 10 calls upan the mames of the four great igngs of the watchtowers. while executing this ritual, you must be able to "see" the flaming pentagrams in the air alter tracing them with your wand. at the end of step 10 you should be able to feel the four kings and yourself together as a living pentagram. 101 hexagrams of the elements the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth. usuaily, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of dif ference from the pentagram. the golde

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

in chap. xxii; meanwhile, if these enu merations are found incomplete, it may be that there were plenty more of such correspondences passing current. if thorr flung a toe into the sky as a constellation, there may also have been tongues that represented stars. the main difference between the scandinavian view and all the others is, as i said before, that the one uses the microcosm as material for the macrocosm, and the other inversely makes the universe contribute to the formation of man. there the whole of nature is but the first man gone to pieces, here man is put together out of the elements of nature. the first way of think ing seems more congenial to the childhood of the world, it is all yeulx, des nues furent les pcnsees, du vent furent les allaines, des pierres furent les oz, du sai

n. moon. 703 like the giant, the god (wuotan, the sky) has but one eye, which is awheel and a shield. in beow. 113.5 bedcen godes is the sun, the great celestial sign. 1 with this eye the divinity surveys the world, and nothing can escape its peering all-piercing glance 3, all the stars look down upon men.3 but the on. poets, not content with treating sun, moon and stara as eyes of heaven, invert the macrocosm, and call the human eye the sun, mooiv or star of the skull, forehead, brows and eyelashes -y they even call the eye th shield of the forehead: a confirmation of the similar name for the sun. another title they bestow on the sun is gimsteinn himins.(getnma coeli) j so in as. heofones gim/ beow. 4142. and wuldres .gim, andr. 1289 (see suppl. and not only is the sun represented as the

n old church-hymn lucifer is provided with a chariot: currus jam poscit phosphorus (reita giu fergot tagastern, hymn. 2, 3. 724 sky and staes. each other, of equal size and brightness, perhaps the twins? this is another instance of the connexion we found between stars and eyes; and the toe translated to heaven is quite of a piece with the tongues and the correspondence of the parts of the body to the macrocosm, p. 568 (see suppl. the milky-way and its relation to irmin i have dealt with, pp. 356-8. amongst all the constellations in our sky, three stand pro minent to the popular eye: ursa major, orion and the pleiades. and all of them are still known by native names; to which i shall add those in use among the slavs, lithuanians and finns, who give them the same place of honour as we do. th

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

the evolution (rose) we attain thereby. the hermetic rose cross the intricate symbol above is called the alchemical and hermetic rose cross, and is a very old mystical symbol. it is composed of two rosy crosses united into one: the small rosy cross at the center. representative of man, the microcosm.is in turn the center point of a larger rose residing at the heart of the large cross.symbolic of the macrocosm. upon the four ends of the large cross are inscribed the three alchemical symbols: mercury, sulphur, and salt. at the top of the cross, mercury is placed in the center, sulphur on the left, and salt on the right. upon the other ends of the cross the symbols have been inscribed in such an order as to conform to the esoteric tradition. also upon each arm, adjacent to the alchemical sym

d 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 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 lon

HELENA BLAVATSKY THE KEY TO THEOSOPHY

sky.txt poor untutored savage, has a good proof that such states differ. q. you do not accept, then, the well-known explanations of biology and physiology to account for the dream state? a. we do not. we reject even the hypotheses of your psychologists, preferring the teachings of eastern wisdom. believing in seven planes of kosmic being and states of consciousness, with regard to the universe or the macrocosm, we stop at the fourth plane, finding it impossible to go with any degree of certainty beyond. but with respect to the microcosm, or man, 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 i

nd hold to the dead letter, to translate it beyond nature or supernatural, as it is rather beyond the natural, visible, or concrete. metaphysics, in ontology and philosophy is the term to designate that science which treats of the real and permanent being as contrasted with the unreal, illusionary, or phenomenal being. microcosm the "little" universe meaning man, made in the image of his creator, the macrocosm, or "great" universe, and containing all that the latter contains. these terms are used in occultism and theosophy. mishnah (heb) lit "a repetition" from the word sh n h "to repeat" something said orally. a summary of written explanations from the oral traditions of the jews and a digest of the scriptures on which the later talmud was based. moksha (sans) the same as nirvana; a postm

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

family and this felon for america. he has not been over scrupulous and has been making use of occultism for mere secular gain. i could tell you much of it if i were to see you personally. i know about thomas' he is a public medium, and like all the rest, pays the penalty of being subject to the will of elementaries& losing control of himself. he has attained to some kind of spiritual insight into the macrocosm, but others have done it so much better, that it is very little worth. his paper advertises him& he makes what's to him a living by it. please excuse a short letter this time. in haste, yours fraternally, wm. alex. ayton i thomas henry dalton (aet. 27) described as a grocer, was sentenced to seven months imprisonment at leeds borough sessions in january 1883 on a charge of conspiring

INITIATION INTO HERMETICS

ting act of the universe. the eternal, the infinite, the boundless, and the uncreated have been expressed symbolically by the word aum and the dark purple to black color. initiation i theory the great secret of the tetragrammaton or the quabbalistical yod-he-vau-he device: that which is above is also that which is below (hermes trismegistus) 1. about the elements everything that has been created, the macrocosm as well as the microcosm, consequently the big and the small world have been achieved by the effect of the elements. for this reason, right from the beginning of the initiation, i shall attend to these powers and underline their deep and manifold significance in particular. in the occult literature very little has been said about the powers of the elements up to now so that i made it

rstand them. subject to this law of cause and effect is also the law of evolution or development. thus development is an aspect of the karma law. man 9. about the body man is the true image of god; he has been created in the likeness of the universe. everything great to be found in the universe is reflected, i a small degree, in man. for this reason, man is signified as a microcosm in contrast to the macrocosm of the universe. strictly speaking, the entire nature manifests itself in man and it will be the task of this chapter to inform about these problems. i do not intend to describe the physical occurrences in the body because everybody can find information about it in any respective work. what i shall teach is to regard man from the hermetic standpoint, and i shall enlighten interested

horoughly informed. truth depends on the insight of each individual. and as we cannot all have the same insight or perception, it is impossible to generalize the problem of truth. therefore from is standpoint and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. only he who knows and masters the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. certain aspects of the absolute truth will be surely acknowledged by everyone. nobody, indeed, will doubt that there is life, volition, memory and intellect, and will refrain from arguing about these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerned would do nothing else but regard it ag

ted the principles, i advise everybody that this part should not only be read, but must become the mental possession of the concerned person by means of intense reflection and meditation. he who is going to be a magician will recognize that life is dependent on the work of the elements in the various planes and spheres. it is to be seen in great and in small things, in the microcosm as well as in the macrocosm, temporarily and eternally, everywhere there are powers in action. starting from this point of cognition, you will find that there is no death at all, in the true sense of the word, but everything goes on living, transmuting and becoming perfect according to primitive laws. therefore a magician is not afraid of death, for he believes the physical death to be only a transition to a su

o the opposite quality. iii. magic physical training: a) conscious pore breathing b) conscious position of the body (carriage) c) body control in everyday life, at will. before falling asleep, the most beautiful and purest ideas are to be taken along into the sleep. end of step ii step iii knowledge, daring, volition, silence: these are the four pillars of solomon s temple, i.e, the microcosm and the macrocosm upon which the sacred science of magic is built. according to the four elements, they are the fundamental qualities which must be inherent in each magician if he aspires to the highest perfection in science. everyone can acquire magic knowledge by diligence and assiduity, and mastery of the laws will lead him, step by step, to the supreme wisdom. volition is the aspect of willpower t

ody also enables him to move about freely not only on our planet, but he can transfer himself with his mental body into other spheres as well, which depends on his maturity. thus he will learn to know the whole universe, and in case of need, also to be active in some other spheres up to a certain degree. it ought to be the pride of every magician to get acquainted with the whole universe, that is the macrocosm, this being the proper purpose of the mental or spiritual wandering. a good deal could be said theoretically about this faculty and everything else connected with it, but as this work is to be a textbook for practitioners, let us not waste any time with the description of experiences and occurrences, such as every magician will collect himself for the benefit of his own conviction. f

where expansion ceases, the magnetic fluid begins to work and this is where it is most powerless. the distance from the focus or center to the periphery of the electric fluid is exactly the same as the one from the beginning of the magnetic fluid to the periphery where the magnetic attractive power is strongest. this law is valid in small things as well as in big ones, in the microcosm as well as the macrocosm. when loading with a volt, attention has to be paid to this law. if you wish to load a talisman, etc, for your own purposes with a volt, you have to proceed as follows: in the right half of your body, accumulate the electric fluid dynamically with all your strength via your hand and finally through the forefinger. project the accumulated electric fluid to a powerful electric spark an

cation with the personal god. 2. communication with deities &c. iii. magic physical training: 1. several methods for acquiring magic faculties. end of step x epilogue as i have already mentioned in the introduction to this volume, this handbook is not destined to be the steppingstone in the search after wealth and honor, but it has to serve the purpose of studying man the microcosm in relation to the macrocosmic universe together with their laws. so the reader s opinion about magic will undergo a noticeable change and i hope he will nevermore degrade this ancient wisdom to sorcery and similar pieces of devilry. it is understandable that each reader will judge this book from his individual point of view. he who stands upon the purely materialistic position, an unbeliever in religious matter

ISIS UNVEILED

al phenomena the perfect union of the immortal spirit with the terrestrial dwtd had oc- curred. the trinity was complete. a ifod was incarnate. but how rare such incarnations! that expression 'ye are goda' which, to our biblical students, is a mere abstraction, has for the kabaliats a vital significance. each immor- tal spirit that sheds its radiance upon a human being is a god the microcosmos of the macrocosmos, part and parcel of the unknown god, the first cause, of which it is a direct emanation. it is possessed of all the attributes of its parent source. among these attributes are omniscience and onmipotence. endowed with these, but yet unable fully to manifest them while in the body, during which time they are obscured, veiled, limited by the capabilities of physical nature, the thus

what man should be, and yet is not. the first races of men were spiritual, and their proto- plastic bodies were not composed of the gross and material substances of which we see human bodies composed nowadays. the first men were created with all the faculties of the deity, and powers far transcending those of the angelic host; for they were the direct emanations of adam kadmon, the primitive man, the macrocosm; while the present humani- ty is several degrees removed even from the earthly adam, who was tite microcosm, or 'the little world' ze'ir anphi, the mystical figure of the man, consists of 243 numbers, and we see in the circles which follow each other that it is the angels which emanated from the 'primi- 714. zolur. ni, p. 4s a; anuterdam ed. digitizecoy google the pall op adau 277 ti

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

n of four roads, all market-crosses, the round towers of ireland, and, in all the changeful aspects of their genealogy, all spires and towers, in their grand hieroglyphic proclamation, all over the world. all these are phalli, and express a sublime meaning (a) aries (b) taurus (c) gemini (d) cancer (e) leo (f) virgo, are the six first signs; and they collectively (in their annual succession) form the macrocosmos of the cabalists. then succeeds the turning-point, balances, or nave (navel, of the astronomical wheel, represented by the sign libra (g, which, be it remembered, was added by the imaginative (and therefore, practically inventive) greeks. the foregoing, up to libra, represent the ascending signs, or six of the spokes, so to speak, of the annual zodiacal wheel, circling to the zenit

le sign. the latter half (or left wing of this grand zodiacal army, or host of heaven, drawn up in battle array, and headed as, by a figure, we shall choose to say by the archangel michael, or the sun, at the centre, or in the champion, or conquering, point) is called by the cabalists and therefore by the rosicrucians the abstract microcosmos, in which microcosm, or little world, in opposition to the macrocosm, or great world, is to be found man, as produced in it from the operations from above, and to be saved in the great sacrifice (crucifixion-act, the phenomena of the being (man, taking place in the mythic return of the world. all this is incomprehensible, except in the strange mysticism of the gnostics and the cabalists; 62 the rosicrucians. fig. 14 and the whole theory requires a key

s, as it were, of independent, completer advance, allowing their original spark of light to expand and thrill with higher and more vivid force, and to urge forward with more abounding, informed purpose all wrought by planetary influence, directed by the unseen spirits (or workers) of the great alchemy. 191 original architect, building his microcosmos of a world from the plans and powers evoked in the macrocosm, or heaven of first forms, which, in their multitude and magnificence, are as changeable shadows cast off from the central immortal first light, whose rays dart from the centre to the extremest point of the universal circumference. it is with terrestrial fire that the alchemist breaks or sunders the material darkness or atomic thickness, all visible nature yielding to his furnaces, w

K AMBER THE BASICS OF MAGICK

l 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 that exists. it corresponds with the *microcosm, or tiny universe, ie. man- who is thought of as a miniature replica of the macrocosm (whole universe. this basic magical relationship is demonstrated in the bible (genesis 1.27, where god is the macrocosm; and in the writing of trismegistus("as above so below. since man is in the image of god (universe) it follows that god is in the image of man (in other words, man and the god/universe match each other. the magician, as a microcosm is thus connected with the macroco

vidly and as intensely as you can and hold it in your thoughts for a few moments. concentrate on it intensely (it may help to hold your breath. feel the energy of desire welling up inside you. then suddenly feel the image or desire released from your mind. feel the energy filtering through the image and intensifying it, as if the image is a 'stencil. imagine the energy exploding out from you into the macrocosm in all directions at once, and feel the universe 'tilt' as it reacts to the force (at the same time it may help to release your breath suddenly. feel the energy draining from you. finally *believe* that your purpose *has* been accomplished; that it has happened, perhaps saying something such as "so mote it be, or "it is done. the basic parts of a ritual often rituals are more formal

KETAB E SIYAH

and man, and with his presence is the dawn of the satanic age proclaimed. the statement of belial hail, man, who shall bring to the end of the universe the glory of thy satanic will! i am belial, who bring to thee the third great key of hell, by whose power ye shall confound 461 all the laws of heaven and earth. before thee shall chaos fall, and thou shalt wield for thyself the great mysteries of the macrocosmos. i speak to thee of that which is called the black magic, for it is true spawn of that great black flame which first brought thy will to life long ages ago. to council with satan i also was called, and the lord of light said to me, into thy charge, daemon of essence, i give the essence of my own being, the black fire whose power alone can effect creation by force of will. against t

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

in mathers s home, which was appointed like an egyptian temple. by 1892, mathers had moved to paris and was conducting the ogd from there.under mathers s leadership, the order developed a ritual and worldview from which other groups would create variations. ogd s system was called western magic. the basic idea was the hermetic principle of the correspondence of the microcosm (the human being) and the macrocosm (the universe. any principle that exists in the universe also exists in man. standard practices include invocation and evocation. invocation is the calling down into the self of a cosmic force with a purely psychological result. evocation is the calling up of that same force from the depths of the self, and it may result in objective physical phenomena. a second belief is in the powe

rth from the tombs as if they were scattered grasshoppers, running with outstretched necks to the caller. the unbelievers shall say, this is a hard day (arberry 1969, 247. and judged: then he whose deeds weigh heavy in the balance shall inherit a pleasing life, but he whose deeds weight light in the balance shall plunge in the womb of the pit (arberry 1969, 348. paradise (al-jannah) is located at the macrocosmic center of light and is composed of eight levels (or, according to some authorities, as many as the number of souls. this is viewed as a garden where all kinds of delights are prepared for the saved. on the far outer part of the macrocosm lies hell (an-nar, arranged in seven layers, where the soul s punishment consists of being far from god, which is considered to be the worst chast

gained complete control. in 1890 he married mina (later changed to moira) bergson, the daughter of famous philosopher henri bergson. in 1891 or 1892 he moved to paris and established a temple of the ogd, adding it to the temples in london, edinburgh, weston-super-mare, and bradford. the organizing idea of the ogd was the hermetic principle of correspondence between the microcosm (human being) and the macrocosm (the universe. through the proper magical procedures, a person can access or make manifest any powers or characteristics present in the macrocosm. in 1903 mathers overrode the objections of the london officers and initiated aleister crowley into the higher levels of the ogd, an act that caused a split among the british adherents. more importantly, although crowley soon left the ogd

LIBER 141

his coming. let his planets whirl upon his wheel; let him send forth his comets as angels unto his brethren; and let him give light to all his realm. let no eye behold him unblasted; let him strike upon the necks of the ungodly. xx of the thesaurus of the o.t.o. remember these chief treasures to be preserved: 1. this secret of the ix. 2. the secret of the viii concerning universal brotherhood: in the macrocosm the sun lord of all life; in the microcosm the phallus lord of all life; indubitable, undeniable, a basis for the faith of all men. 3. the secret of the vii: our particular method of instruction, selection, governance, and initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and supers

LIBER ALEPH

e end. from each of these eight works is derived a separate mode of practical use, each after his kind; and it should be well for thine instruction if thou study upon hese my words, and found upon them a system. o my son, forget not therein the arcanum of their balance and proportion; for herein lieth the mystery of their holiness. o liber aleph vel cxi 108 dd de stella macrocosmi (of the star of the macrocosm) hus far then concerning the pentagram, how it is of the cross, and its virtue of the highest; but the hexagram is for the most part a detail of the formula of the rose and cross. already have i shewed unto thee how the most holy trinity is the yang; but the spirit, and the water (or fluid) and the blood, that bear witness in the inferior, are of the yin. thus the operation of the he

LIBER LVII

erate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man.s will, of the evil 4 dominated by man.s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer.s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in via as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops in importance as my anal

LIBER MMCMXI NOTE ON GENESIS

but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture .in the beginning desire, t.nh, arose in it: which was the primal germ of mind. now in the aryan mythology t.nh, desire, was the god of love, k.m; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. liber mmcmxi 16 the next word in the great name of god the vast one \yhla. let us meditate upon its mystery! herein behold five letters: in its centre is the great letter h, mother supernal. five once more; and its first and last letters are once again \a, 41, the mother, and 5, the mater

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

d. the black magickian often called witch or warlock are the individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. the two paths are essentially united consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and godd

MACNULTY W KIRK KABBALAH AND FREEMASONRY

re is always a correspondence between activity in the greater and lesser worlds. this is a necessary consequence of the principle of "oneness" we have seen that in the hermetica "as above, so below" sums up this idea; and it was treated in figure 10. the tree of life with masonic symbols. great detail in england in the early 17th century by robert fludd in his history of the two worlds.48 now, in the macrocosm the ionic, corinthian, and doric columns represent the "rule of three" what about the microcosm? the ladder extends from the scripture open on the pedestal to the glory which represents the deity; and in the masonic symbolism it is said to be jacob's ladder. we will consider the ladder together with another symbol, the point-within-a-circle-bounded-by-two-parallel-lines which is show

e tree of life, and they represent the human individual, made. in the image of god" according to the same principles on which the universe is based. the ladder, which i think is a representation of individual consciousness, has "three principal rounds" or levels, represented by faith, hope and charity, which correspond to the three lower levels of the four-level universe we observed earlier. both the macrocosmic "landscape" and the microcosmic "man" share the fourth level of divinity, represented by the blazing star, or glory. east-west direction there is one more idea we should touch on before we leave the first degree board. a mason is sometimes called "a traveling man" and one of the masonic catechisms gives us a little insight into this epithet. q- did you ever travel? a- my forefather

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s to the pyramid emphasizes anew the fact that it was in reality the supreme temple of the invisible and supreme deity. the great pyramid was not a lighthouse, an observatory, or a tomb, but the first temple of the mysteries, the first structure erected as a repository for those secret truths which are the certain foundation of all arts and sciences. it was the perfect emblem of the microcosm and the macrocosm and, according to the secret teachings, the tomb of osiris, the black god of the nile. osiris represents a certain manifestation of solar energy, and therefore his house or tomb is emblematic of the universe within which he is entombed and upon the cross of which he is crucified. through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they

in winter all life in the northern hemisphere is at its lowest ebb. capricorn is a composite creature, with the head and upper body of a goat and the tail of a fish. in this constellation the sun is least powerful click to enlarge the microcosm. from schotus' margarita philosophica. the pagans believed that the zodiac formed the body of the grand man of the universe. this body, which they called the macrocosm (the great world, was divided into twelve major parts, one of which was under the control of the celestial powers reposing in each of the zodiacal constellations. believing that the entire universal system was epitomized in man's body, which they called the microcosm (the little world, they evolved that now familiar figure of "the cut-up man in the almanac" by allotting a sign of the

ines of whose nature they found manifested all the mysteries of the external spheres. as the natural outgrowth of this practice there was fabricated a secret theological system in which god was considered as the grand man and, conversely, man as the little god. continuing this analogy, the universe was regarded as a man and, conversely, man as a miniature universe. the greater universe was termed the macrocosm--the great world or body--and the divine life or spiritual entity controlling its functions was called the macroprosophus. man's body, or the individual human universe, was termed the microcosm, and the divine life or spiritual entity controlling its functions was called the microprosophus. the pagan mysteries were primarily concerned with instructing neophytes in the true relationsh

reat world or body--and the divine life or spiritual entity controlling its functions was called the macroprosophus. man's body, or the individual human universe, was termed the microcosm, and the divine life or spiritual entity controlling its functions was called the microprosophus. the pagan mysteries were primarily concerned with instructing neophytes in the true relationship existing between the macrocosm and the microcosm- in other words, between god and man. accordingly, the key to these analogies between the organs and functions of the microcosmic man and those of the macrocosmic man constituted the most prized possession of the early initiates. in isis unveiled, h. p. blavatsky summarizes the pagan concept of man as follows "man is a little world--a microcosm inside the great univ

y, the key to these analogies between the organs and functions of the microcosmic man and those of the macrocosmic man constituted the most prized possession of the early initiates. in isis unveiled, h. p. blavatsky summarizes the pagan concept of man as follows "man is a little world--a microcosm inside the great universe. like a fetus, he is suspended, by all his three spirits, in the matrix of the macrocosmos; and while his terrestrial body is in constant sympathy with its parent earth, his astral soul lives in unison with the sidereal anima mundi. he is in it, as it is in him, for the world-pervading element fills all space, and is space itself, only shoreless and infinite. as to his third spirit, the divine, what is it but an infinitesimal ray, one of the countless radiations proceedi

inches. the apron shown above contains a wealth of symbolism: the beehive, emblematic of the masonic lodge itself, the trowel, the mallet, and the trestleboad; the rough and trued ashlars; the pyramids and hills of lebanon; the pillars, the temple, and checkerboard floor; and the blazing star and tools of the craft. the center of the apron is occupied by the compass and square, representative of the macrocosm an the microcosm, and the alternately black and white serpent of astral light. below is an acacia branch with seven sprigs, signifying the life centers of the superior and the inferior man. the skull and cross bones are a continual reminder that the spiritual nature attains liberation only after the philosophical death of man's sensuous personality. p. 78 passwords and signs by which

es the trees themselves were believed to possess the attributes of divine power and intelligence, and therefore supplications were often addressed to them. the beauty, dignity, massiveness, and strength of oaks, elms, and cedars led to their adoption as symbols of power, integrity, permanence, virility, and divine protection. several ancient peoples--notably the hindus and scandinavians--regarded the macrocosm, or grand universe, as a divine tree growing from a single seed sown in space. the greeks, persians, chaldeans, and japanese have legends describing the axle tree or reed upon which the earth revolves. kapila declares the universe to be the eternal tree, brahma, which springs from an imperceptible and intangible seed--the material monad. the medi val qabbalists represented creation a

on's translation, adam's footprint may still be seen on the top of a ceylonese mountain. in the islamic legends, adam was later reunited with his wife and after his death his body was brought to jerusalem subsequent to the flood for burial by melchizedek (see the koran) the word adm signifies a species or race and only for lack of proper understanding has adam been considered as an individual. as the macrocosm, adam is the gigantic androgyne, even the demiurgus; as the microcosm, he is the chief production of the demiurgus and within the nature of the microcosm the demiurgus established all the qualities and powers which he himself possessed. the demiurgus, however, did not possess immortality and, therefore, could not bestow it upon adam. according to legend, the demiurgus strove to keep

r extended hands- each of which holds a wand--and her left leg, which crosses behind the right, cause the figure to assume the form of the alchemical symbol of sulphur. the central figure is surrounded by a wreath in the form of a vesica piscis which levi likens to the qabbalistic crown kether. the cherubim of ezekiel's vision occupy the corners of the card. this tarot is called the microcosm and the macrocosm because in it are summed up every agency contributing to the structure of creation. the figure in the form of the emblem of sulphur represents the divine fire and the heart of the great mystery. the wreath is nature, which surrounds the fiery center. the cherubim represent the elements, worlds, forces, and planes issuing out of the divine fiery center of life. the wreath signifies th

ite globe above divided by a dotted line is designated the second day; the globe to the left with the mountains, the third day; the globe to the right with the planetary rings, the fourth day; and the globe below bisected by a dotted line, the fifth day. the square in the central ring containing the human form is marked the sixth day. this chart is a diagrammatic exposition of the three layers of the macrocosmic and microcosmic auric eggs, showing the forces active within them. table iv, figure. 53. figure 53 has been designated the symbolic tomb of christian rosencreutz. the upper circle is the first world--the divine sphere of god. the triangle in the center is the throne of god. the small circles at the points of the star symbolize the seven great spirits before the throne, mentioned in

ive humanity of the western nations. conspicuous among the symbols of freemasonry are the seven liberal arts and sciences. by grammar man is taught to express in noble and adequate language his innermost thoughts and ideals; by rhetoric he is enabled to conceal his ideals under the protecting cover of ambiguous language and figures of speech; by logic he is trained click to enlarge the mystery of the macrocosm. redrawn from cesariano's edition of vitruvius. summarizing the relationship between the human body and the theory of architectonics, vitruvius writes "since nature has designed the human body so that its members are duly proportioned to the frame as a whole, it appears that the ancients had good reason for their rule, that in perfect building the different members must be in exact s

MASTERING WITCHCRAFT

water over a naked virgin; and, finally, sacrificing a coal-black cockerel. most all of these are what frazer would have categorized as "sympathetic" magical gestures, processes designed to effect their aim by reason of the magical axiom that if you perform an action symbolically, that which it represents may in fact occur, due to the oneness of the universe, the interaction of the microcosm with the macrocosm. this, of course, is the basic working thesis of witchcraft. what frazer leaves out, however, and it is the thing which differentiates a child's game of make-believe from a genuine witch's magical operation, is that vital occult factor of the deep mind's part in the work. unless that underlying stratum of physical coexistence here designated as the deep mind is penetrated, the "magic

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

influence overpeoples and nations. the strongest strains of their progeny were largely responsible forthe high cultures of egypt and also, to some extent, of early greece (i.e, etruscan andmycenaean. in every case, where this particular influence arose an adoration of and areturn to nature was noticeable. for the lemurians and their progeny, there was and isno separation between the microcosm and the macrocosm. matter is energy is con-sciousness. that is why there can be a rapport between psychic and physical energy.the earth and myself are of one mind (chief joseph of the nez perce)whether i live or die, i am osiris, i enter in and reappear through you, i decay in you; igrow in you; i fall down in you; i fall upon my side. the gods are living in me, for i live andgrow in the corn that sus

manner) to destroy or repel the offending presence. thus,the pathogens infecting her become eradicated in a way that is sane, healthy, and per-manent.when the sleepers awaken and make a return to the earth, a great circle of time closes.men and women return to the human, as opposed to the alien, within themselves,becoming their own priests and priestesses. the separation between the microcosmand the macrocosm passes away forever, like a shadow in the architecture of a night-mare, and the true renaissance of humankind begins.i salute the light within your eyes where the whole universe dwells. for when you are at thecenter within yourself and i within mine, we shall be as one (crazy horse, shaman andchief of the lakota sioux)i am a wave of the sea, i am a murmur of the billows, i am a stag

MORALS AND DOGMA

hy, assuming the mystery of the "one in many" as the fundamental article of faith, maintained not only the divine unity, but the identity of matter and spirit. the unity which it advocates is that of mind. mind is the universal element, the one god, the great soul, mahaatma. he is the material as well as efficient cause, and the world is a texture of which he is both the web and the weaver. he is the macrocosmos, the universal organism called pooroosha, of which fire, air, and sun are only the chief members. his head is light, his eyes the sun and moon, his breath the wind, his voice the opened vedas. all proceeds from brahm, like the web from the spider and the grass from the earth. yet it is only the impossibility of expressing in language the origination of matter from spirit, which giv

MOTTA MARCELO THE COMMENTARIES OF AL

, he represents the male principle, the first cause, and the free breath of life, the sound of the vowel a being made with the open throat and mouth. as zero, he represents the female principle, the fertile mother (an old name for the card is mat, from the italian 'matto, fool, but earlier also from maut, the egyptian vulture-mother-goddess) fertile because the 'egg of blue' is the uterus, and in the macrocosm the body of nuit, and it contains the unborn babe, helpless, yet protected and nourished against the crocodiles and tigers shown on the card, just as the womb is sealed during gestation. he sits on a lotus, the yoni, which floats on the 'nile, the amniotic fluid. in his absolute innocence and ignorance he is "the fool; he is the 'saviour, being the son who shall trample on the crocod

ious, much below his usual standard. he is merely trying to defend a verse that he abhors. now, as he changes the subject, his manner improves. he never understood the meaning of this verse at all) hadit calls himself the star (not in the least; servants of the star& the snake are the adepts, serving babalon and the beast. one does not serve had it "for it is i that go, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nat

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

men the heralds of his son yet to come upon the earth. therefore, it is necessary to search through all they said and did, and in doing so, we will find christ "the old testament" saint augustine said "is nothing other than the new testament covered with a veil and the new testament is merely the old one unveiled" the divine plan transposed into the tangible figure of christ helps us to move from the macrocosmic symbolism of the temple to its microcosmic symbolism. even more, in giving resonance to the millenary symbolism of this point, christianity gave it new life. the romanesque church, inspired by solomon's temple and the image of the cosmos, is constructed on human measures such as they most notably were given in saint hildegard von bingen's liber divinorum operum simplicis hominis. o

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

rol of the soul. every desire, thought or emotion, is merely a function of the soul and is completely caused and controlled by it, and upon the soul s departure the faculties also immediately depart with it. the soul of creation from the above, it is understood that there must be a soul which animates and enlivens the physical body. now, just as this is so in man, who is a microcosm, likewise, in the macrocosm, it appears that there is a force which enlivens and animates the entire universe. for the physical universe is no more alive than the body of man, and yet we see from observable phenomena, such as the revolutions of the stars and planets, the multitudes of living organisms on our planet, and even the atomic and subatomic particles, that everything is moving. there is nothing in the

y come from, for just as man s body cannot move itself, so too, no body in the universe can move itself? from this it appears that there must be a force which propels and enlivens the universe. were this life force to be removed, the universe would be like a body without a soul. just as we can clearly see that everything that takes place in the physical body of man comes from the soul, so too, in the macrocosm, it must be this life force; the soul of the world, if you will, which animates everything in the universe. everything that takes place must be a direct result of this enlivening force which causes it. an example is the influence of the sun on our planet. everything on our planet gets its sustenance and life force from the sun. if the rays of the sun were too intense or not intense e

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

t follows the spiritual gperiod h of tohu, the emanation of the seven gkings h that preceded the present order, that of tikun. in this respect they [i.e, the earlier authorities] erred [as well: they said that if this is the second sabbatical-period, then there must certainly be [in the end] a total of seven such periods. just as the agricultural jubilee-cycle consists of seven sabbatical-cycles, the macrocosmic jubilee-cycle should logically consist of seven sabbatical-cycles of seven thousand years each. in other words, after the seventh millenium of our time period, there will be (according to these opinions) another five sabbatical-periods (of seven thousand years each. the arizal will now explain why this is not the case. understand, however, that hadar, the eighth king, is entirely [

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

assages confirmatory of this important set of ideas. one of them relates to the hierophants' wand which "represents him as touching thereby the divine light of kether and attracting through the middle pillar to malkuth" another concerns the so-called banner of the east which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the fire of the spirit through the waters of creationunder the harmony of the golden cross of the reconciler. the whole represents the ascent of the initiate into perfect knowledge of the light (italics mine) in the adeptus minor ritual is to be found the analysis of the so-called keyword 1.n.ri. it is found in several places thereafter; its very

ore the time of the reformation he had made a pilgrimage to the holy land in company with another brother of this convent, and that while at damascus they had been initiated by some learned arabs into the mysteries of the secret science. after remaining three years at damascus, they went to fez, in africa, and there they obtained still more knowledge of ma ca.n d of the relations existine between the macrocosm and microcosm. after havini also travelled in spain, he relrned to germany, where he founded a kind of convent called sancfus spiritus, and remained there writing his secret science and continuing his studies. he then accepted as his assistints, at first, three, and after <14> wards, four more monks from the same convent in which he had been educated, and thus founded the first socie

link therewith. the lower will is the human jehovah-an angry and jealous god, the shaker of the elements, the manifestor in the life of thebody. but illuminatedby the higher will, he becometh yeheshuah, no longer angry and jealous, but the self-sacrificer and the atoning and reconciling one. this as regards the action of the more physical man. unto this ruach also are presented the reflections of the macrocosmic universe in the sphere of sensation. they surround the ruach which, in the natural man, feeleth them but vaguely and comprehendeth them not. the faculties of the earth are shown forth in the organs which digest and putrify, casting forth the impurities, even as the earth is placed above the qlipoth. thou wilt say, then, that the ruach cannot be the reasoning mind, seeing that it re

ugh the material body and formeth the magical mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy of the sphere of the universe. the space between the physical body and the <209> boundary of the sphere of sensation is occupied by the ether of the astral world; that is to say, the container or recipient of the astral fifth knowledge lecture 103 rays of the macrocosm. the nephesch is divided into its seven palaces, combining the sephirotic influences in their most material forms. that is, the world of passions dominated by the ruach, or by the world which is beyond. that is, its sephiroth are passionate, expressing a passionate dominion. thus, its three supernal sephiroth, kether, chokmah and binah, are united in a sense of feeling and comprehend

be vibrated through the earth. the following is the true attribution of the seven apertures of the head: right ear .saturn left ear. jupiter right eye. sol left eye .luna mouth .mercury (who is the messenger of the gods) right nostral. mars left nostral. venus these latter represent here the sonoriferous sense. the right and left eye, the luminous sense, as the sun and moon are the luminaries of-the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body, are under mars and venus. the mouth is under mercury, the messenger and the speaker. this spiritual consciousness is a focus of the action of neschamah.the lower will-power should control the descent of this spiritual consciousness the golden dawn: volume i book one into the ruach, and

n to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted unto me" note that this clause answereth unto tiphareth, seeing that it is the lower will that must apply itself unto this work, because it is the king of the physical man. all the shining ones (whom we call angels) are microcosms of the macrocosm yetzirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosm of briah, and the gods of the sevhiroth are conseauentlv the microcosms of the macrocosm of atziluth. hiref fore apply this ierfeiting of the spiritual nature as the preparation of the pathway for the shining light, the light divine. the evil persona of a man is in

osm of assiah. all archangelic forms are microcosms of the macrocosm of briah, and the gods of the sevhiroth are conseauentlv the microcosms of the macrocosm of atziluth. hiref fore apply this ierfeiting of the spiritual nature as the preparation of the pathway for the shining light, the light divine. the evil persona of a man is in the sphere of the qlippoth, and the devils are the microcosms of the macrocosm of the qlippoth. this evil per <216> sona hath its parts and divisions, and of it the part which toucheth the malkuth of the nephesch is its kether. tremble therefore at the evil forces which be in thy own evil persona. and as above the kether of a man are his angelic and other forms, so below the malkuth of the evil persona are awful forms, dangerous even to express or think of <217

ou 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 all-potent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into th

y of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the the golden dawn: volume i book one macrocosmos. thus receiving the direct ray as then reflected into his thought, he can unite himself with the ray of his thought so as to make one continuous ray from the corresponding point of the macrocosmos unto the centre of his consciousness. if, instead of concentrating at that actual point of the sphere of sensation he shall retain the thought-ray only touching the sphere of sensation at that point, he shall, it is true, perceive the reflection of the macrocosmic ray answering to that symbol in the sphere of his consciousness. but he shall receive this reflection tinctured much by

n able to focus along the thought-ray at the circumference of the sphere of sensation. and this is the reason why there are so many and multifarious errors in untrained spirit visions. for the untrained seer, even supposing him free from the delusions of obsession, doth not know or understand how to unite his consciousnesses and the harmonies between his own sphere of sensation, and the universe, the macrocosmos. therefore is it so necessary that the adeptus minor should correctly understand the principia and axiomata of our secret knowledge, which are contained in our rituals and lectures. of traveling in the spirit vision 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

ledge lecture but this is not easy to be done by any but the practised operator. thus far, regarding skrying and travelling in the spirit vision (these instructions are considerably amplified with practical examples in a later volume dealing with astral vision and clairvoyance. i. r <222> concerning the microcosms of macrocosm as thou well knowest there be many and numberless other inhabitants of the macrocosmos besides man, angels, and devils. the animals are microcosms in a sense, yet not so complete as man. in them are many and great mysteries. they also have their magical mirror or sphere of sensation. but its polarisation is usually horizontal rather than perpendicular, and this is owing to the sephiroth not being shown therein. this sphere, then, is not bounded by the sephirothic col

are they stronger. shining stones are especially under the light; and they are, as it were, centres for the action thereof in the darkness of matter, as it is said "my light is concealed in all that shineth (this passage is believed to be from the zend-avesta) they are therefore under the rule of the three active elements with an earthy base. shining through all things as a whole, are the rays of the macrocosmos. besides these classes of life there be multitudinous existences representing forces of the macrocosm, each with its own microcosm. such are elemental spirits, planetary spirits, olympic spirits, fays, arch-fays, genii, and many other potencies which cannot be classed under these forms. 110 the golden dawn: volume i book one thus the macrocosmic universe is one vast infinite sphere

rth, water of earth, air of earth, earth of earth, as is indicated by the symbol. they correspond to the four grades of the first order <169> which in one sense, quitteth not malkuth, being the grades of the four lowest sephiroth of malkuth in assiah* upon them, is surcharged a white hexagram in a circle. the 6 and the 4 make 10, the number of malkuth on the tree. the hexagram is also the sign of the macrocosm- of tiphareth, and of the six upper sephiroth, wherefore here it is white- spirit ruling over matter. six is a perfect number, for its whole equals the sum of its parts. six are the middle points of the planes bounding a cube, which derives from the square, and from the cross, if the centre point moves thus (indicates third direction. in these numbers and figures are hid many revelat

tablet of union, and binds together the four tablets into one under the presidence of the spirit. thus far by work of the intellect, and by aid of our rites, have you come. now must you labour to establish the pentagram in yourself <191> that it be the pentagram of good, upright and balanced, not the evil and reversed pentagram of the goat of mendes; to make yourself truly a microcosm reflecting the macrocosm whose symbolic hexagram of tiphareth presides above you. this degree is in one sense attributed to yesod, base of the path of probation, sagittarius. in yesod is the sphere of luna, who in her fullness reflects th sun of tiphareth. the number given to the moon in the 8= d is nine, but in a more esoteric sense the number of luna is five, the number of the pentagram and the microcosm

rose that is conjoined therewith in the symbolism of the rose and cross of our order. the field of the banner of the east is white, the colour of light and purity. as in the previous case, the calvary cross of six squares is the number six of tiphareth, the yellow cross of solar gold, and the cubical stone bearing in its centre the sacred tau of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of fire and the blue triangle of water- the ruach elohim and the waters of creation. the six angles of the hexagram described upon the tree of life will give the planets referred to it as follows: daath, saturn; chesed, jupiter; geburah, mars; netzach, venus; hod, mercury; yesod, luna- while in the centre is the sun of tiphareth. upon my breast is a symbo

to overshadow the aspirant when he is bound to the cross of obligation. hua is, in the zohar, one of the mystical titles of kether, the crown of the tree. analysis of the name expands the idea considerably. the name is composed of three letters, heh, vau, aleph. heh is 5 in number, the pentagram which is the three chiefs 2 77 also the symbol of the microcosm. vau is 6, the hexagram, the symbol of the macrocosm, the greater world. aleph is unity. thus the whole name symbolises the union of the microcosm with macrocosm, and is a com <300> plete synthesis of the nature'of the adeptus minor grade itself, the accomplishment of the great work. so that the very expression of c. r c- i, the light of the cross" with the implication of its number, identifies him mystically with the great angel hua

vibrate adonai in making taurus. give a= sign. finish in east as in lesser pentagram ritual with the four archangels and qabalistic cross. the ritual of the hexagram the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth, and of the letters of the seven-lettered name, ararita. the hexagram is sometimes called the signet or symbol of the macrocosm, just as the pentagram is called the signet star or symbol of the microcosm. ararita is a divine name of seven letters formed of the hebrew initials of the sentence "one is his beginning. one is his individuality. his permutation is one" as in the case of the pentagram, each re-entering angle of the hexagram issueth a ray representing a radiation from the divine. therefore it is call

aced the fire of the sun. therefore the superior saturn and the inferior luna are sympathetic, so are jupiter and mercury, mars and venus. in the supreme ritual of the hexagram the signs of the 8= grade are to be given, but not those of the grades of the first order, notwithstanding these latter are made use of in the supreme ritual of the pentagram. and because the hexagram is the signet star of the macrocosm or greater world, therefore is it to be employed in all invocations of the forces of the sephiroth: though the signet star of the pentagram represents their operation in the luna world, in the elements and in man. if thou wilt deal with the forces of the supernal triad of the sephiroth, thou shalt make use of the hexagrams of saturn; for chesed those of jupiter, for geburah those of

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

letter in the alphabet of the sacred language, aleph, represents a man extending one hand towards heaven and the other to earth. it is an expression of the active principle in everything; it is creation in heaven corresponding to the omnipotence of the word below. this letter is a pantacle in itself that is, a character expressing the universal science. it is supplementary to the sacred signs of the macrocosm and microcosm; it explains the masonic double-triangle and five-pointed blazing star; for the word is one and revelation is one. by endowing man with reason, god gave him speech; and revelation, manifold in its forms but one in its principle, consists entirely in the universal word, the interpreter of absolute reason. this is the significance of that term so much misconstrued, cathol

nowledging the inspirations of faith. it is then that science becomes wise and submits to the infallibility of universal reason, instructed by love or universal charity. then it can assume the name of gnosis, because it knows at least that as yet it cannot boast of knowing perfectly. the monad can manifest only by the duad; unity itself and the notion of unity at once constitute two. the unity of the macrocosm reveals itself by the two opposite points of two triangles. human unity fulfils itself to right and left. primitive man is androgynous. all organs of the human body are disposed in pairs, excepting the nose, the tongue, the umbilicus and the kabalistic jod. divinity, one in its essence, has two essential conditions as the fundamental grounds of its being necessity and liberty. the la

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

no sense arbitrary, and may change the entire character of an operation, as we shall explain in the ritual. paracelsus, that innovator in magic, who surpassed all other initiates in his unaided practical success, affirms that every magical figure and every kabalistic sign of the pantacles which compel spirits, may be reduced to two, which are the synthesis of all the others; these are the sign of the macrocosm or the seal of solomon, the form of which we have given already, and that of the microcosm, more potent even than the first that is to say, the pentagram, of which he provides a most minute description in his occult philosophy. if it be asked how a sign can exercise so much power over spirits, we inquire in return why the whole christian world bows down before that sign of the cross?

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

ss, pronouncing at the same time, one after another, the consonants of the sacred 36 the ritual of transcendental magic tetragram, and then, in an undertone, the blessed letters aleph and the mysterious tau, united in the kabalistic name of azoth. the pentagram should be placed upon the altar of perfumes and under the tripod of evocations. the operator should wear the sign also as well as that of the macrocosm, which is composed of two crossed and superposed triangles. when a spirit of light is evoked, the head of the star. that is, one of its points. should be directed towards the tripod of evocations and the two inferior points towards the altar of perfumes. in the case of a spirit of darkness, the opposite course is pursued, but then the operator must be careful to set the end of the ro

lsus, are its only serious parts. in any matter of realization and ritual, paracelsus is an imposing magical authority. no one has accomplished works greater than his, and for that very reason he conceals the virtue of ceremonies and merely teaches in his occult philosophy the existence of that magnetic agent which is omnipotence of will; he sums also the whole science of characters in two signs, the macrocosmic and microcosmic stars. it was sufficient for the adepts, and it was important not to initiate the vulgar. paracelsus therefore did not teach the ritual, but he practised, and his practice was a sequence of miracles. we have spoken of the magical importance of the triad and tetrad. their combination constitutes the great religious and kabalistic number which represents the universal

scretion and confidence. 50 the ritual of transcendental magic the sword is less occult and is made in the following manner: it must be of pure steel, with a cruciform copper hilt having three pommels, as represented in the enchiridion of leo iii, or with the guard of a double crescent, as in our own figure. on the middle knot of the guard, which should be covered with a golden plate, the sign of the macrocosm must be inscribed on one side and that of the microcosm on the other. the hebrew monogram of michael, as found in agrippa, must be engraved on the pommel; on one side of the blade must be these characters: xjaj va xnxv pvsv'h, and on the other the monogram of the labarum of constantine, followed by the words: vince in hoc, deo duce, comite jerro. for the authenticity and exactitude o

RUBY TABLET OF SET

oroughly. truth depends on the insight of each individual. and as we cannot, all of us, have the same insight or perception, it is impossible to generalize the problem of truth. therefore from his standpoint and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. only he who knows and masters. the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. certain aspects of the absolute truth will be surely acknowledged by everyone. nobody, indeed, will doubt that there is life, volition, memory, and intellect, and will refrain from arguing about these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerned would do nothing else but regard it a

of the individual. this will not mean, of course, that we ought to neglect knowledge; on the contrary, knowledge and wisdom must go hand in hand. the adept will therefore endeavor to get on in knowledge as well as in wisdom, for none of the two must lag behind in development. if knowledge and wisdom keep the same pace in development, the adept is enabled to grasp all the laws of the microcosm and the macrocosm, not only from the point of wisdom, but also from the intellectual side; that is to say in a bipolar way, namely to perceive and utilize them for his own development. the first main key is the secret of the tetragrammaton called yod-he-vau-he or the fourpole magnet. being a universal key, it can be used to solve all problems, all laws, all kinds of truth, in short, everything, provid

ell and man, and with his presence is the dawn of the satanic age proclaimed. the statement of belial hail, man, who shall bring to the end of the universe the glory of thy satanic will! i am belial, who bring to thee the third great key of hell, by whose power ye shall confound all the laws of heaven and earth. before thee shall chaos fall, and thou shalt wield for thyself the great mysteries of the macrocosmos. i speak to thee of that which is called the black magic, for it is true spawn of that great black flame which first brought thy will to life long ages ago. to council with satan i also was called, and the lord of light said to me, into thy charge, daimon of essence, i give the essence of my own being, the black fire whose power alone can effect creation by force of will. against t

) man shall resolve the issue between heaven and hell or the two lands, c) man must create his own order..yet am ordered in and of my self) and man must master his own power. what power? i am belial, who bring to thee the third great key of hell, by whose power ye shall confound all the laws of heaven and earth. before thee shall chaos fall, and thou shalt wield for thyself the great mysteries of the macrocosmos. i speak to thee of that which is called the black magic, for it is true spawn of that great black flame which first brought thy will to life long ages ago.(5) only man can hope to perfect being, for man is the only being of both the great law and conscious intelligence- the two lands. but man needs help to accomplish the great work. set cannot stop the direction of the natural ord

l aspirants to xem must pass. this is the hall of judgment, and within it stands ma'at, neter of truth and justice. this particular ma'at is the aspirant's individual ma'at or individual truth, and her function is to determine the balance or imbalance of the self who is being led through initiation. if this ma'at's feather is balanced by the heart of the aspirant, then the aspirant will recognize the macrocosmic ma'at, for his own ma'at will reflect her. and then the initiate may continue toward xem; his own truth is understood. in ma'at's right hand is the scales of justice, for justice is the activity of truth. in her left hand she holds the anx, which is offered to the initiate who passes through. it is the essence of his being. beyond this hall is another gate which opens to a new cham

own that harwer is vanquished and sent to the neter region. in my elect i shall now endure, and i have given of my total essence to this. there is no need to speak, for my essence is the essence of the elect. my elect shall be given a name by which he shall be known by others of my elect, but he alone shall know who he is. those who call me xem do me dishonor, for my name is xem- set. i am set in the macrocosm and xem-set in the microcosm. my order shall not be divided, for as the parts of the utchat do not equal one when they are separate, so my order cannot be one without the magick of the all. my elect, know and understand that my word is simple and complex. it is great and sacred, clarifying, unsurpassed and unequalled. it is now and for all time. it is truly real and not false. theref

s to an initiate in per-bastet who got the same feeling from them that i had. when our conversation ended, i began to count- nineteen parts- and re-opened my working to ask set if these were the nineteen parts of the word of set promised by the book of coming forth by night (ref. a. in less than an hour i had written down the book of knowing the way. it begins with a reminder that what happens in the macrocosm must also happen in the microcosm: as above, so below. on the north solstice of the year x of my aeon, i, set, revealed my self to ra-en-set and charged him with the great work of rebuilding my temple and order in the glory that it had in khem of old. to enable him to fulfill this work i revealed many truths which he transcribed in the book of coming forth by night, and to seal my bo

a new meaning. magus barrett has written that when setians have "gone beyond xem they will have beheld leviathan (ref. h. in the church of satan, leviathan was called the serpent of the watery abyss (ref. p, and in the myths of the hebrews and christians it is a serpent who bestows knowledge of good and evil- understanding, perfect wisdom- upon adam and eve. leviathan, stripped of these myths, is the macrocosmic set, which only the red magus described in the diabolicon could look upon without being destroyed. compare what aleister crowley wrote about the grade (degree) of ipsissimus in magick in theory and practice (ref. m, p. 234) with the book of knowing the way: the ipsissimus is wholly free from all limitations soever, existing in the nature of all things without discriminations of qua

word, they attain perfect wisdom. in recognizing ronald barrett as magus v, i stated that xem was an answer to the question posed by xeper "become what" i doubt i was alone in this, or there would have been no question in the minds and wills of any setian as to how magus barrett understands xem. we must become the neter/form xem-set, and this begins within us when we receive the black flame from the macrocosmic set. until this happens, we are as empty and as much within the realm of osiris as khem. those who know their names are the majesty of set being created. we have attained the one gift that set can bestow on us, his essence as the black flame. xem-set is something that is created within us, not something we draw from outside our being. by extension, we stand in ma'at because we have

hed and sent to the neter region. in my elect i shall now endure, and i have given of my total essence to this. there is no need to speak, for my essence is the essence of the elect. by xem harwer has been defined as the neter of emptiness. by xem-set, set has given his total essence and as xem-set, set shall endure. there is no need to speak to set; we would be speaking to our selves as xem-set. the macrocosmic set may not speak to us again, for the microcosmic xem-set speaks within. my elect shall be given a name by which he shall be known by others of my elect, but he alone shall know who he is. those who call me xem do me dishonor, for my name is xem- set. i am set in the macrocosm and xem-set in the microcosm. in many societies having a name implies having existence, and to be without

and has rejected them, the end of his path is complete and the gates open to the last panel of the stele. we again find set seated on its throne, khem, and xem-set, but their roles and positions have changed. xem-set turns toward set and shuns khem. he beholds set as the leviathan of the hebrew myth. xem-set accepts from set the black tcham, crook and flail and becomes the red magus. having seen the macrocosmic set he travels in perfect wisdom. as a final indication that khem/harwer is vanquished, his hands are no longer seen. they are wrapped in the mummy's cloths. two lines on the stele of xeper say that mastery of the will of set is the will of set, and that those who do so will live in the company of the elect. by accepting the will of set to look into its eyes, and by accepting the s

mid? partly, but also because she is one of the majesties of set. you gentlemen should know that i have a great deal of pride in you, also] going back to the executive directorship, try imagining the temple of set without it. enough said. the abstraction behind the manifestation. the true house of set" we are the temple of set. we are the temples of set. there is an intricate relationship between the macrocosmic temple and the microcosmic temples, and it is a relationship which constantly changes due to the microcosmic's effect on the macrocosmic and the macrocosmic's effect on the microcosmic. a word that is very important in all this is xeper. there are other organizations of a religious nature, but none are currently able to evolve in quite the way the temple of set is doing. most of th

l note maat's pylon is situated in such a way that there is no way over, under, or around it. it can either be passed through or turned back from. period. the maat within the trapezoid is the truth of the self seeking xem, and it determines whether evolution or mutation will take place, though the choice is up to the initiate, the maat showing what is to the self. if the microcosmic maat reflects the macrocosmic maat, the initiate gains a new perspective. he understands his truth to be pure, innocent, and high, and has seen his self against the background of the conditions he knows to be vital to life. if the feather balances the scales, he has met those conditions. if he has met the conditions, the anx is offered to him; otherwise the symbol of life stays put, and the initiate may return

is bands and clothing symbols, and the sealed scroll. please place your copies of key #4 and the stele of xem side by side and read on to the end of the key while paying close attention to the stele. after that, a reading of the statement of leviathan in the diabolicon will further clarify that which is xem.the self ahead of the self. key #5 key #5 changes the view, moving from the microcosmic to the macrocosmic in order to broaden the quest. it was and is necessary to examine the role of the individual initiate before going to the task(s) of the temples themselves. key #5 emphasizes concert, that which cannot be brought about without each participant learning constantly of himself. our impressions of reality are constantly changing due to our own constant changes. as magus barrett says in

eel that i am meeting the challenge, whether it be expressed as learning the new meanings (key #1) or unlearning the conventional meanings. when viewed as a magical complex, the aeon of set seems easier to see than xem. not unlike what constitutes a galaxy or universe. and so it is becoming its own universe, with each individual (microcosmic) elect forming their own universes while we function as the macrocosmic temple of set; although i confess that it is still a bit abstract (pun intended) to see the aeon as a complex. that is only because my conventional intellect demands a conventional meaning be put on to the word "complex" i try to exercise higher understanding and not compare magical complex to, say, medical complex. am i opening the gates of self by trying to divorce myself from le

's will, one eventually ends up in double crystallization. a situation in which one understands and possesses knowledge, yet cannot work on his will. this may stop the xeper process. for the sake of comparison, crowley's formula "love under will" comes to mind. from magic without tears: the great work is the uniting of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love" as you will understand when i come to explain

ing signs, omens, and wonders at every turn, a glimpse at the card raised an eyebrow for me: the taurus figure is also the astrological sign under which i was born and the main figure is portrayed as having nine nails [suggestive of the council of nine which i have the honor to be chairman. dclxvi also has this to say about the hierophant "the main reference. is. the uniting of the microcosm with the macrocosm" this is one of the main duties of a magus. while there are other touches with a great deal of personal meaning, the reference to deep indigo being a color of saturn as a lord of time [a timelord] also hit rather strongly. since aleister crowley long predated the continuing tales of my favorite timelord, it is out of the question to think he had anything sci-fi in mind with that part

SEPHER YETZIRAH WESTCOTT

word is ain, nothingness. ain precedes ain suph, boundlessness; and ain suph aur, boundless light. 34. body; the word is gup, usually applied to the animal material body, but here means "one whole" chapter 3 this chapter is especially concerned with the essence of the triad, as represented by the three mothers, aleph, mem, and shin. their development in three directions is pointed out, namely in the macrocosm or universe; in the year or in time; and in the microcosm or man. 35. the importance of equilibrium is constantly reiterated in the kabalah. the "siphra dtzeniouta" or "book of mystery" opens with a reference to this equilibrium as a fundamental necessity of stable existence. 36. heavens. the hebrew word heshamaim hshmim, has in it the element of aesh, fire, and mim, water; and also

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

he precise sense in which it could be said that the word became flesh can only be grasped on the basis of ancient thought in the whole sweep of its development. plato gives us the cosmic side when he describes how god stretched out the anima mundi in the form of a cross. this universal soul is the logos, and if the logos is to become flesh it must be through the repetition in fleshly existence of the macrocosmic events, being nailed to the cross and rising to new life. the profoundest idea in christianity had long before been sketched out, in spiritual terms, by the ancient cosmogonies. the cosmogony was experienced anew by the mystai in the rites of initiation. but the one who was the word made flesh had to go through it in historical actuality, so that it should have meaning for all huma

SYMBOLISM OF THE BANNERS

w d e f y j l k h a l b c f k 5 11 alchemical triangles and the hexagrams b a 5 symbolism of the banner of the east the field of the banner of the east is white, the color of light and purity. the calvary cross of six squares is the number six of trapt, the yellow cross of solar gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n "the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the

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

he hebrew alphabet are touted as religious idols of great magical powers. even their shapes are studied and accorded supernatural powers. angels, archangels, grimoires, devas, and elementals are worshipped and feared. there are "gods" and more "gods" but only a mysterious, hazy supreme deity behind everything. this supreme deity is a pantheistic god who fills up the whole universe. in fact, he is the macrocosm, the universe. of course, as in all illuminist magic, there's the double-minded theology of "as above, so below" the insidious lie that black is white and vice versa; that good and evil are one, that the shadow and the substance are unitary. sex magic holds an important place in cabalism, and sex ritual is a popular vocation of students of cabala. margie martin, in her informed, unpu

THE BLACK LODGE

er the same person we were..although what we become derives from the root of what we were. the symbol of true initiation is a woman giving suck to a child. this woman is the purified soul, the virgin who copulates with all. and the child she giveth suck to is the fruit of that union. it is the new stage in the soul s existence. it is the new aeon in the microcosm, as heru-ra-ha is the new aeon in the macrocosm" let these words of the master (frater 216 .8=3 a .a) be a sign and a beacon to all those who are of us. dearest sisters and brothers, understand that to be a complete man or a complete woman in this aeon means that you must combine your innate maleness with your innate femaleness, augmenting both such that they are in balance. when, dear brothers and sisters, these disparate element

THE MIDDLE PILLAR

smic consciousness, the mystical experience, communion with god-all xxvi introduction to the seconeddi tion spell the same message-release. none may know it for another. each man must hmself attain for himselfawareness of h s own oneness with infinite life-the consciousness that a state of separateness exists only within h s own mind. not until man does recognize that he is himself a microcosm of the macrocosm,2 a reflection of the universe, a world within himself, ruled and governed by his own divinity, can he escape from the wheel. it is the achievement of this one realization which all schools of mysticism, magic, and various forms of occult teachng refer to as the great work.3 the great work is not accomplished overnight, or even in one lifetime. but the sooner the aspirant undertakes

about mejames the pentagram, and in the column shines the six-rayed star" this latter version, adapted by crowley, is the one that we prefer. it can be found in regardie's the tree of lsfe with the word stands substituted for the word shines. the column here alludes to the middle pillar, and is a reference to the magician who stands in the pillar of balance. it also alludes to the unification of the macrocosm and the microcosm by a hexagonal column of light between a hexagram above and a hexagram below (in this version the total number of points on the four pentagrams and the two hexagrams is 32; the number of the paths of wisdom, the holy name ahyahweh (the combination of eheieh and yhvh, the macrocosm and the microcosm. one of the unpublished papers from the a0 (an offshoot of the golde

us which, by definition, is in contact eternally with whatever infinite deity there may be. that is to say, through the yechidah we have immediate access to all the dynamic inspiration and spiritual power of the collective unconscious. by the magical hypothesis, the higher genius corresponds within man to the possible relationship of god to the universe. that is to say, man being the microcosm of the macrocosm, a reflection of the cosmos, is a universe within himself, a universe ruled and governed by his own divinity. so whatever magical work is undertaken must always be in accordance with the dictates and under the surveillance of that higher genius. and since, at first, there is no immediate method of realizing whether any particular magical effort has the approval, to state it simply an

ems of ripened wheat. say "on my left hand, uriel (ur-ee-el. say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross as in the beginning. magical work involves change and creation. and the subject of the magician's work is the selj the magician is the focus of his or her own alchemical processes. by adapting one's personal vision to reflect the macrocosm, we can change ourselves to better reflect those divine ideas. we may alter our body, appearance, the chemical composition of our blood, and the configuration of our nervous system. we may tame the feral beasts that dwell within our organic structure. by changing ourselves to resonate with the divine, we may transmute every portion of ourselves and become as purified vessels for the

e, the archangels are invoked to consecrate the circle with the forces of the divine light. before me, raphael, behind me, gabriel, on my right hand, imichael, on my left hand, uriel. then comes the statement "for about me flame the pentagrams, and in the column shines the six-rayed star (refer to chapter three, endnote 20) the six-rayed star is the hexagram or "star of david" whch is the star of the macrocosm or "greater universe" it is formed from the two triangles of fire and water, and it symbolizes perfection and total balance. while the pentagram is the symbol of man, the hexagram is the symbol of perfected or purified man, balanced withn the greater universe. trus is followed once again by the qabalistic cross, whch further strengthens and seals the cross of light within the magicia

THE SECRET RITUALS OF THE OTO

o fabrications of knavish priests, no vain dreams of mystics, can hide from the sane this one fact: not only is the earth but a chilled spark of the sun, a dropt petal of the rose of heaven, but the source of all light and life upon the planet is that same sun. not only is he creator, but sustainer, and it is he also that destroyeth in due season, and redeemeth when the time is come. therefore in the macrocosm is one sole god, the sun. now in the microcosm, which is man, the viceregent of the sun, sole giver of life, is the phallus. he is also sole giver of light in a certain secret sense not fully declared in the vii. this much may we hint: the phallus is the physiological basis of the oversoul (see also liber 333, the book of lies, caps. a, h, ia, ie, if, ih, lb) and also of his own natu

consciousness, illuminated by that, a certain apprehension of the truth which is not in any way to be shared by those who have not attained to this treasure. these, if they are wise, will make no attempt to disclose this inner truth to the profane, but will be content that they rest in the shadow of that external truth which we have here declared unto you, that god is one, and that his name is in the macrocosm the sun, and in the microcosm the phallus. for all attempts to initiate even the worthy before they initiate themselves are folly and fatality. the secrets of the wise, although known of them, are not to be exprest in the language of common men. look you, sir knights, this doctrine itself that we reveal to you in this supreme grand council to which ye have attained so hardly, how wil

ierophants of old, that in this cult of the sun in heaven and of the phallus on earth all men can unite, for that these mysteries are reasonable and true, and no man can deny them. this is that which is written peace on earth, goodwill toward men! and this is the true and final secret of freemasonry; this sun, is it not the great architect of the universe, the father of the system, the eidolon of the macrocosm? and this phallus, is it not the great architect of this other universe of man, the father of the race, the eidolon of the microcosm? is not this that truth which is established in the mouth of two witnesses? wherefore be ye vigilant, preserving that kingdom of god which is within you from defilement, chaste unto your lord that is light, life, love and liberty indeed. also, remember

TYSON DONALD NEW MILLENNIUM MAGIC

of this book is twofold: to assist in the awakening of a transcen- dent view of the universe and thereby liberate the reader from the prison of the materialistic zeitgeist of modern society; and to rationalize as much as possible the traditional elements of magic and so remove the early barriers to learning that were erected by the revulsion of logic. the book is structured as a progression from the macrocosm to the micro- cosm. the first half traces the great symbols of the art from the simplest to the more complex. the second half examines the composite techniques of magic in which those symbolic elements are used. the structure is organic, designed to unfold understanding like a flower. in 1533 the great renaissance magician henry cornelius agrippa published an encyclopedic work on the

the perceived self of the magus for convenience-for example, into the triangle that is constructed to contain an evoked spirit. the magus should know that all the points he or she can possibly consider are really only one point, that of the true self, which is the center of the universe. the magus can experience nothing beyond the microcosm of his or her personal world, but the microcosm contains the macrocosm of the all. t he point corresponds to the perspective adopted by the observing intelli- gence and is thus a symbol for the self. true self is at the absolute center of the universe. the center of the universe is not a fued point in time and space but is wherever the eye of god pauses to make its observations. any point can be the center of the universe, for all points are one, engend

wrongly assumed that the tree was depicted from the front, which would require its inversion from left to right before it could be applied to the human body. alternatively, it is possible that the founders of the golden dawn understood the depiction of the tree, but chose to invert it left to right when applying it to the human body on the assumption that the microcosm is the mirror inversion of the macrocosm. ancient woodcuts show adam kadmon, the heavenly adam and macrocosm, with geburah on his left shoulder and gedulah on his right shoulder. adam kadmon is an anthropomorphic representation of the tree of the sephiroth. if the magus were to stand before this image of adam kadmon and consider it to be his or her own reflection in a mirror, then the left shoulder of adam kadmon would corr

inity, the idea of cir- cles within circles and worlds within worlds is conveyed. in the occult, usually the ninefold division is as far as this understanding is carried. for example, rosicru- cians postulate a threefold division of humanity into body, mind, and spirit, and then extend this triple division to each of the three levels. this results in nine aspects of humanity that are reflected in the macrocosm. the magus will perceive that when one sets out to divide the all, there is no rea- son to stop with a ninefold division. kabbalists also divide creation into nine emana- tions that are materially embodied in the tenth. the tenth emanation then becomes the first on a lower plane of being. there are four of these planes, or worlds. but they table of nonagram c, c, n 1 2 3 4 5 6 7 8 9

owed by the descending light to manifestation on the outermost circle of being, which is repre- sented by malkuth. it is called the lightning stroke. the curving line represents the reascent of the light from the material world to the innermost point of god. it is called the path of the serpent. the overall structure of the tree is based on the body of adam kadmon, heav- enly or cosmic man who is the macrocosm. the left side of the tree is the left side of this all-encompassing being, the right side of the tree is his right side, and the central pillar of the tree his spinal column. on an even more fundamental level, the tree is composed of the ten funda- mental names of god. these ten names are completely different in quality from all the other names of power, because they make up the ten

TYSON DONALD THE POWER OF THE WORD

ently in each cycle, in the context of the sephirah that rules it. the present interpretation is one of law and prohibition("thou shalt not) because this is the shemittah of geburah. some kabbalists believed that old souls who had lived in the previous age of chesed were reincarnated in the present cycle. the microcosm, represented by its physical sheath, the human body, is the exact miniature of the macrocosm, the universe. it is not surprising, therefore, that kabbalists assigned the sephiroth, along with their divine names and letters of tetragrammaton, to the human form. the three supernals, kether, chokmah, and binah, they gave to the three lobes of the human brain. chesed was placed in the right arm that dispenses blessing. geburah was the left arm that admonishes. tiphareth, the cen

t force in magic is called forth only when it is shaped on the tongue and lips and animated by the living breath of the ba'al shem, or master of the name. in voicing the name aloud, the magician imitates the initial creative act of god, who used the power of his own name-his essential identity-to create both the universe (macrocosm) and man (microcosm. the opening verses of genesis reveal the way the macrocosm was made "in the beginning god created the heaven and the earth. and the earth was without form, and void; and darkness was upon the face of the deep. and the spirit of god moved upon the face of the waters (gen. 1:l-2. the word for "spirit" for the ancient hebrews (and indeed, for the greeks and romans) was the same as for "breath" what is meant by the words "and the spirit of god m

mmim. the six elder names of the disk on the right shoulder were the overt expression of the occult disk of urim, made of gold to signify the masculine right side. the six younger names of the disk on the left shoulder were the the breastplate of aaron 85 overt expression of the occult disk of thummim, made of silver to signify the feminine left side. what the ih of the ineffable name embodies in the macrocosm, the six elder sons of jacob embody in the microcosm; similarly, the vh of the name embodies the same meaning in the macrocosm that is signified by the six younger sons in the microcosm. this division of the name occurs in kabbalistic illustrations of the human hands raised in blessing, where the letters ih are inscribed on the back of the right wrist and vh on the back of the left w

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

negative shadow of the intimus. spirit and matter live in eternal battle. when the spirit defeats the matter, the spirit then becomes a master. maya (illusion) could not exist without the duality. force and matter are two modalities of the same thing: energy. matter is determinating energy and a determinator of new undulations. evolution is a process of complication of the energy whose outcome is the macrocosmos and the microcosmos. the universe is maya (illusion. the universe exists because of karma and it is a mass of floating shadows. when the spirit (the intimus) liberates himself from maya, he returns to the ain soph of the kabbalah. in final synthesis each being is just a super divine atom from the abstract absolute space. that atom is the ain soph. the ineffable gods from the ain so

y and urgent to absolutely sanctify ourselves and to practice the arcanum a.z.f. the forces of a man and a woman equilibrate themselves with love and wisdom. the double cross of the pentacles of pythagoras and the wheel of ezekiel, are pantacles that represent the eighth arcanum. venus equilibrates the works of mars. mercury equilibrates and performs the works of the sun and of the moon, above in the macrocosmos and below in the microcosmos man. con el segundo, situado a la altura de la pr stata, conquistamos las aguas. con el tercero, situado a la altura del ombligo, conquistamos el fuego universal. con el cuarto, situado a la altura del coraz n conquistamos el aire. el coraz n es el santuario de sephira, la madre de los sephirotes, la divina madre c smica. con el quinto centro situado a

possible because of the intervention of the vital body. this is the archeus14 that elaborates the blood and the semen in the human organism. this is vulcan that transmutes the seminal liquor into christic energy. the vital body is the vehicle of the soul-consciousness in the human being. the consciousness is the flame and the vital body is the wick. vulcan exists within the microcosmos and within the macrocosmos, in the human being and in nature. the great vulcan of nature is eden, this is the etheric world. cosmic rhythms any alchemist fledgling (after having been crowned) is getting away little by little from the sexual act. the connubial secret is more distant each time according to certain cosmic rhythms marked by the oriental gong. this is how the sexual energies are sublimated and tr

WESTERN MANDALAS OF TRANSFORMATION SR AL

he tree by beauty and harmony, called tiphareth. it is the number of perfect equilibrium and divine order through harmony. to it is attributed the sun, which keeps the rest of the planetary spheres in balance. it's symbolic form is represented by the six-pointed star or seal of solomon. the latter symbol is frequently described by the hermetic maxim "as above, so below" or the analogical union of the macrocosm and microcosm. its energy is loving, tolerant, compassionate, and harmonizing. 7. seven is composed of the ternary and the quaternary and is considered sacred in many mystical traditions. it has endless correspondences: the seven planets, the seven notes on the scale, the seven virtues, the seven sacraments, the seven metals, the seven days of the week, etc. it is attributed to the s

intermediary between the crown and the kingdom, mediating principle between creator and creation.a sublime conception of poetry and its sovereign priesthood (transcendental magic, 1972, p. 97. to this sphere is attributed the number six and the seal of solomon, or hexagram. this is the geometrical symbol which best illustrates the great maxim "as above, so below" the joining of the microcosm with the macrocosm. according to the principle of analogy, whatever is in the godhead is reflected in the human being. the three principles of intelligence, love, and creativity find expression in the body through the three centers of the brain, the heart, and the sexual chakra, or seat of kundalini. as the "world is magnetized by the light of the sun [so] we are magnetized by the astral light (levi, 1

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 also called the star of the macrocosm because lines drawn from its center to its six points and intersections divides the circle into the twelve houses of heaven, and thus it is a symbolic map of the universe. when we use the golden dawn banishing ritual (see regardie's middle pillar) and say the affirmation "behind me shines the six-rayed star" we are implying that all powers represented by the hexagram are behind us, o

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

principle of dowsing with a pendulum, to get your starting point. the diagrams of the constellations, as applied to the tab-i lets, illustrated the golden dawn scheme of the heavens. these should be studied in depth. when certain star systems are placed on them, you can work out the latitude and longitude of the aethyrs and their governors, which will show what function the govern when applied to the macrocosm. an entire book could b written on this subject which could include the individu enochian squares as well. on the four enochian tablets the version given here of the four enochian tablets is not that of the golden dawn nor that utilized at whare ra. it is the regardie version, which was published in the golden dawn and in which all the letters received are placed together. some squar

izomaxip, od cacocasb gosaa. baglem pii tianta a babalond, ad faorgt teloc vovim "madriiax, torzu! oadriax orocho aboapri! tabaori priaz ar tabas. adrpan tors ta dobix. iolcam priazi ar coazior, od quash qting "ripir paoxt sa la cor. vml od prdzar cacrg aoiveae cormpt "torzu! zacar! od zamran aspt sibsi butmona, ds surzas tia balta "odo cicle qaa, od ozozma plapli iadnamad" the tablets applied to the macrocosm and microcosm in the dee manuscript, liber scientiae auxilii et victoriae ierrestris, is a very elaborate scheme for using the governors of the tablets. an association with various countries is laid out. this is for the known world of the 16th century. some scholars 52 have referred to this as proof positive that whatever spirits existed were in kelley's imagination. if the angelic h

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