Michael Wynn's Occult Reference Library
THE MONAD

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4 7 INITIATION CEREMONY

with the mask of athor spake and said 1 am the ruler of mist and cloud; wrapping the earth as it were with a garment floating and hovering between earth and heaven. i am the giver of the mist veil of autumn, the successor of the dew clad night. heg: replaces lamp and seats practicus west of and close to the altar facing hierophant, then returns to his own seat. hiero: where the paternal monad is, the monad is enlarged and generateth two. and beside him is seated the duad, and both glittereth with intellectual sections, also to govern all things and to order everything not ordered. for in the whole universe shineth the triad, over which the monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three whose will

ALEISTER CROWLEY THE QABALAH

he earth was formless and void. these prior worlds are considered to be symbolized by the kings that reigned in the land of edom, before there reigned a king over the children of israel ,13 and they are therefore spoken of in the qabalah as the edomite kings. this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or the number one, the monad of pythagoras. in this number are the other nine hidden. it is indivisible, it is also incapable of multiplication; divide 1 by itself and it still remains 1, multiply 1 by itself and it is still 1 and unchanged. thus is it a fitting representative of the great unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the nega

on. 8. the father degraded to mere animal reason. 9. the son degraded to mere animal life. 10. the daughter, fallen and touching with her hands the shells. it will be noticed that this order represents creation as progressive degeneration which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the all-self. 1. the self the divine ego of which man is rarely conscious. 2. the ego; that which thinks i a falsehood, because to think i is to deny not-i and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. liber lviii 27 4-9. the intellectual self, with its branches: 4

ALEISTER CROWLEY EQ I 5

t, or, in the words of genesis "the earth was formless and void" these prior worlds are considered to be symbolised by the "kings who reigned in edom before there reigned a king in israel" and they are therefore spoken of in the qabalah as the "edomite kings" this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or the number one, the monad of pythagoras. in this number are the other nine hidden. it is 77 indivisible, it is also incapable of multiplication; divide 1 by itself and it still remains 1, multiply 1 by itself and it is still 1 and unchanged. thus it is a fitting representative of the unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the negativ

n. 8. the father degraded to mere animal reason. 9. the son degraded to mere animal life. 10. the daughter, fallen and touching with her hands the shells. it will be noticed that this order represents creation as progressive degeneration- which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the "all-self" 1. the self- the divine ego of which man is rarely conscious. 2. the ego; that which thinks "i- a falsehood, because to think "i" is to deny "not-i" and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. 4-9. the intellectual self, with its branches: 4. memory

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

tongue and apparent diversity of belief, but fundamentally holding to the same one truth and serving the same god. alice a. bailey. new york 1922. the constitution of man- 2- initiation, human and solar copyright 1998 lucis trust chart the seven planes of our solar system, the constitution of man the constitution of man, as considered in the following pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. will or power..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect

f the human being is but the passing from one state of consciousness to another. it is a succession of expansions, a growth of that faculty of awareness that constitutes the predominant characteristic of the indwelling thinker. it is the progressing from consciousness polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the monad, or spirit, till the consciousness eventually is divine. as the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the system wherein that planet revolves, unti

marks a point of attainment. it does not bring about attainment, as is so often the misconception. it simply marks the recognition by the watching teachers of the race of a definite point in evolution reached by the pupil, and gives two things: 1. an expansion of consciousness that admits the personality into the wisdom attained by the ego, and in the higher initiations into the consciousness of the monad. 2. a brief period of enlightenment wherein the initiate sees that portion of the path that lies ahead to be trodden, and wherein he shares consciously in the great plan of evolution. after initiation, the work to be done consists largely in making that expansion of consciousness part of the equipment for the practical use of the personality, and in mastering that portion of the path tha

master mason of the brotherhood on sirius. a master, therefore, is one who has taken the seventh planetary initiation, the fifth solar initiation, and the first sirian or cosmic initiation. at-one-ment, the result of initiation. a point that we need to grasp is that each successive initiation brings about a more complete unification of the personality and the ego, and on higher levels still, with the monad. the whole evolution of the human spirit is a progressive at-one-ment. in the at-one-ment between the ego and the personality lies hid the mystery of the christian doctrine of the atonement. one unification takes place at the moment of individualisation, when man becomes a conscious rational entity, in contradistinction to the animals. as evolution proceeds successive at-one-ments occur

emotional, and the four higher levels of the mental plane to the etheric. in the destruction of the causal body at the time of the fourth initiation (called symbolically "the crucifixion) you have a process analogous to the burning of the web that leads to the unification of the bodies of the personality. the disintegration that is a part of the arhat initiation leads to unity between the ego and the monad, expressing itself in the triad. it is the perfect at-one-ment. the whole process is therefore for the purpose of making man consciously one- 13- initiation, human and solar copyright 1998 lucis trust first: with himself, and those in incarnation with him. second: with his higher self, and thus with all selves. third: with his spirit, or "father in heaven" and thus with all monads. fourt

in three. man becomes a conscious human being through the instrumentality of the lords of the flame, through their enduring sacrifice. man becomes a conscious ego, with the consciousness of the higher self, at the third initiation, through the instrumentality of the masters and of the christ, and through their sacrifice in taking physical incarnation for the helping of the world. man unites with the monad at the fifth initiation, through the instrumentality of the lord of the world, the solitary watcher, the great sacrifice. man becomes one with the logos through the instrumentality of one about whom naught may be said. chapter iii the work of the hierarchy though the subject of the occult hierarchy of the planet is of such a profoundly momentous interest to the average man, yet its real

f the three higher sub-planes is not yet complete, and here is one of the explanations as to the failures and mistakes of initiates. their mastery of matter in the three higher sub-planes is not yet perfect; these yet remain to be dominated. at the third initiation, termed sometimes the transfiguration, the entire personality is flooded with light from above. it is only after this initiation that the monad is definitely guiding the ego, pouring his divine life ever more into the prepared and cleansed channel, just as in the third, or moon chain, the ego individualised the personality through direct contact, a method different to the individualisation as shown in this fourth chain. the law of correspondences, if applied here, might prove very revealing, and might demonstrate an interesting

third initiation. why has this become possible? because now the fully consecrated physical body can safely bear the vibrations of the two other bodies when they return to its shelter from the presence of the king; because now the purified astral and controlled mental can safely stand before that king. when purified and controlled they stand and for the first time consciously vibrate to the ray of the monad, then with prepared bodies can the ability to see and hear on all the planes be granted and achieved, and the faculty of reading and comprehending the records be- 51- initiation, human and solar copyright 1998 lucis trust safely employed, for with fuller knowledge comes added power. the heart is now sufficiently pure and loving, and the intellect sufficiently stable to stand the strain o

has ever existed, and that which can be seen is always present, but the recognition of the majority as yet exists not. this "recognition" by the initiate is the first great step in the initiation ceremony, and until it has transpired all the other stages must wait. that which is recognised differs at the different initiations, and might be roughly summarised as follows: the ego, the reflection of the monad, is in itself a triplicity, as is all else in nature, and reflects the three aspects of divinity, just as the monad reflects on a higher plane the three aspects will, love-wisdom, and active intelligence of the deity. therefore: at the first initiation the initiate becomes aware of the third, or lowest, aspect of the ego, that of active intelligence. he is brought face to face with that

he mind, as we understand it, are lacking. the solar angel hitherto contacted has withdrawn himself, and the form through which he functioned (the egoic or causal body) has gone, and naught is left but love-wisdom and that dynamic will which is the prime characteristic of spirit. the lower self has served the purposes of the ego, and has been discarded; the ego likewise has served the purposes of the monad, and is no longer required, and the initiate stands free of both, fully liberated and able to contact the monad, as earlier he learned to contact the ego. for the remainder of his appearances in the three worlds he is governed only by will and purpose, self-initiated, and creates his body of manifestation, and thus controls (within karmic limits) his own times and seasons. the karma here

act the monad, as earlier he learned to contact the ego. for the remainder of his appearances in the three worlds he is governed only by will and purpose, self-initiated, and creates his body of manifestation, and thus controls (within karmic limits) his own times and seasons. the karma here referred to is planetary karma, and not personal. at this fourth initiation he contacts the love aspect of the monad, and at the fifth the will aspect, and thus completes his contacts, responds to all necessary vibrations, and is master on the five planes of human evolution. further, it is at the third, the fourth, and the fifth initiations that he becomes aware also of that "presence" which enfolds even that spiritual entity, his own monad. he sees his monad as one with the planetary logos. through th

ritual entity, his own monad. he sees his monad as one with the planetary logos. through the channel of his own monad he sees the self-same aspects (which that monad embodies) on a wider scale, and the planetary logos, who ensouls all the monads on his ray, is thus revealed. this truth is well-nigh impossible to express in words, and concerns the relation of the electrical point of fire, which is the monad, to the five-pointed star, which reveals the presence of the planetary logos to the initiate. this is practically incomprehensible to the average man for whom this book is written. at the sixth initiation, the initiate, functioning consciously as the love-aspect of the monad, is brought (via his "father) into a still vaster recognition, and becomes aware of that star which encloses his p

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

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

fire. this constitutes the thinking self-conscious unit or the soul. this fire 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 b

with mind producing thus an admixture of astral and mental matter, mostly astral, and largely due to reflex elemental action. these dualities of expression are: 1. active fire or prana. latent fire or bodily heat. 2. mental energy in the mental body. purely mental thought forms, animated by self-engendered fire, or by the fifth principle, and therefore part of the sphere, or system of control, of the monad. these form an esoteric quaternary which with the fifth factor, the divine spark of intelligent will, make the five of monadic manifestation manifestation in this case connotating a purely subjective manifestation which is neither altogether spiritual nor altogether material. 3. finally there is the monadic flame divine. this embodies the highest vibration of which the monad is capable

to power and activity. the monadic ray is the source of the- 40- a treatise on cosmic fire copyright 1998 lucis trust stimulation of the seventh spirilla. there is great interest attached to this subject and wide reaches of thought and vast fields for investigation open up before the earnest student. this threefold action varies in point of time and sequence according to the ray itself upon which the monad may be found; but the subject is too vast to be handled at this time. in looking at the matter from the standpoint of fire the idea may be grasped a little through the realisation that the latent fire of matter in the atom is brought into brilliance and usefulness by the action of the personality ray which merges with this fire and stands in the same position to the permanent atom in the

er he escapes from its correspondence on the astral plane, and finally from the correspondence on the fourth subplane of the mental plane this time via the mental unit. this- 63- a treatise on cosmic fire copyright 1998 lucis trust leads eventually to causal functioning, or to the ability to dwell, and to be active in, the vehicle of the ego, who is the embodiment of the love and wisdom aspect of the monad. note here the correspondence to that proved fact, that many can even now escape from the etheric body, and function in their astral sheath, which is the personality reflection of that same second aspect. when a man takes the fourth initiation, he functions in the fourth plane vehicle, the buddhic, and has escaped permanently from the personality ring-pass-not, on the fourth subplane of

n self. the reincarnating jiva, for instance, lost in the maze of illusion, begins in course of time to recognise (under the law of attraction) the vibration of its own ego, which stands to it as the logos of its- 81- a treatise on cosmic fire copyright 1998 lucis trust own system, its deity in the three worlds of experience. later, when the body egoic itself is seen as illusion, the vibration of the monad is felt, and the jiva, working under the same law, works its way back through the matter of the two planes of superhuman evolution, till it is merged in its own essence. therefore: a. the goal of the second logos is consciousness, to be achieved in co-operation with the third logos. b. his function is the building of forms to be his instruments of experience. c. his mode of action is cyc

dependent upon the adequacy of the matter, and of the form to the life within. the first logos is electric fire, the fire of pure spirit. yet in manifestation he is the son, for by union with matter (the mother) the son is produced by whom he is known "i and my father are one"69(60) is the most occult statement in the christian bible, for it not only refers to the union of a man with his source, the monad, via the ego, but to the union of all life with its source, the will aspect, the first logos. we will now endeavor to confine ourselves strictly to the subject of fire in matter, and its active effect upon the sheaths of which it is the animating factor, and upon the centers which come primarily under its control. as we have been told, and as is generally recognised, the effect of heat i

chieved in the earlier five. for instance, in this root-race, the sixth and seventh sub-races will synthesise and blend that which the earlier five have wrought out. the analogy lies in the fact that in this solar system the two higher planes (the logoic-and the monadic) are synthetic. one is the synthesising plane for the logos from whence he abstracts the essence in manifestation; the other for the monad, from whence the monad abstracts and garners the fruits of objectivity. we will therefore only concern ourselves here with those centres which relate to the evolution of the subtler bodies, the evolution of the psyche, and not with those connected with the evolution and propagation of the dense physical body. these centres are five in number: 1. that at the base of the spine, the only on

the head, which is the crown, and has relation with the atmic plane. we do not deal with the lower centres of generation, nor with the spleen which has a direct connection with the etheric, and is the transmitter of prana; they have been dealt with earlier. the centres in the human being deal fundamentally with the fire 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

l to incarnate; from thence they can be traced to the astral level, and eventually to the etheric levels, to the fourth ether, where they practically go through the same evolution that the planetary centres went through, and are instrumental in bringing about objectivity, being the force centres. the centres are formed entirely of streams of force, pouring down from the ego, who transmits it from the monad. in this we have the secret of the gradual vibratory quickening of the centres as the ego first comes into control, or activity, and later (after initiation) the monad, thus bringing about changes and increased vitality within these spheres of fire or of pure life force. the centres, therefore, when functioning properly, form the "body of fire" which eventually is all that is left, first

he gradual vibratory quickening of the centres as the ego first comes into control, or activity, and later (after initiation) the monad, thus bringing about changes and increased vitality within these spheres of fire or of pure life force. the centres, therefore, when functioning properly, form the "body of fire" which eventually is all that is left, first to man in the three worlds, and later to the monad. this body of fire is "the body incorruptible"72(62) or indestructible, spoken of by st. paul, and is the product of evolution, of the perfect blending of the three fires, which ultimately destroy the form. when the form is destroyed there is left this intangible spiritual body of fire, one pure flame, distinguished by seven brilliant centres of intenser burning. this electric fire is th

tric fire is the result of the bringing together of the two poles and demonstrates at the moment of complete at-one-ment, the occult truth of the words "our god is a consuming fire."73(63) three of these centres are called major centres, as they embody the three aspects of the threefold monad will, love and intelligence- 95- a treatise on cosmic fire copyright 1998 lucis trust 1. the head centre..the monad. will or power. 2. the heart centre..the ego. love and wisdom. 3. the throat centre..the personality. activity or intelligence. the other two centres have to do primarily with the etheric body and with the astral plane. the throat centre synthesises the entire personality life, and is definitely connected with the mental plane, the three planes, and the two higher planes, and the three c

ALICE A BAILEY05 THE LIGHT OF THE SOUL

one in liberating this light so that it may "shine forth in a dark place" i. e, on the physical plane. it should be borne in mind that, occultly speaking, when the lower nature is controlled it can manifest the higher. when the second aspect of the lower personal self, the emotional body, is subjugated or transmuted then the christ light (the second aspect egoic) can be seen. later, in its light, the monad, the father, the one, will stand revealed. equally, when the first aspect of the lower personal self, the mental body, is restrained, then the will aspect of the ego can be known, and through its activities, the purpose of the logos himself will be cognized. there are certain lines of least resistance in the spiritual life and along them certain forces or energies are released. a. emotio

o be governed by, certain conditions analogous to (though not identical with) the conditions governing men who are still attached to the world of form. 16. the consummation of this non-attachment results in an exact knowledge of the spiritual man when liberated from the qualities or gunas. certain points should be remembered by the student when considering this sutra: 1. that the spiritual man is the monad, 2. that the evolutionary process when carried to its climax produces not only the freeing of the soul from the limitations of the three worlds, but the freeing of the spiritual man from all limitations, even that of the soul itself. the goal is formlessness or freedom from objective and tangible manifestation, and the true significance of this becomes apparent as the student remembers t

vishnu. second person of the hindu trimurti. the soul of all things .a toms and souls are synonymous terms. the all-self. the sum total of all selves. i am that. group consciousness. aum. word of revelation. the word. god in the flesh. the gurudeva. the master of all. the light of the world. shining in darkness. the microcosm. the second aspect. love wisdom. the son of the father. the revealer of the monad. the christ. christ in you, the hope of glory. the soul. consciousness. the higher self. the lord of the bodies. the ego .t he self-realizing identity. the word. god in incarnation. aum. the word of revelation. the master. the self on the throne. the radiant augoeidas. the light within. the spiritual man. utilizing the lower man- 33- the light of the soul copyright 1998 lucis trust 26. i

from his own place, on the abstract levels of the mental plane. he directs that sound, via the sutratma and the vestures of consciousness to the physical brain of the man in incarnation, the shadow or reflection. this "sounding forth" has to be constantly repeated. the sutratma is that magnetic link, spoken of in the christian bible as the "silver cord" that thread of living light which connects the monad, the spirit in man, with the physical brain. secondly, there is the earnest reflection of the man in his physical brain upon that sound as he recognizes it. the two poles of being are hinted at here: the soul and the man in incarnation, and between these two is found the thread, along which the pranava (or word) vibrates. students of the esoteric science have to recognize the technique o

nergy. 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, the vehicle is

ms by the use of certain phrases which make the english version clearer. literally, the sutra might be stated to run as follows "clear perspicuity follows through the quiet chitta" it should be remembered here that the idea involved is that of purity in its true sense, meaning "freedom from limitation" and therefore signifying the attainment of pure spiritual realization. contact by the soul with the monad or spirit is the result, and knowledge of this contact is transmitted to the physical brain. this is only possible at a very advanced stage of yoga practice, and when the mind stuff is utterly still. the father in heaven is known, as revealed by the son to the mother. sattva (or rhythm) alone becomes manifest, rajas (activity) and tamas (inertia) being dominated and controlled. we should

t stages in the unifying process and that the word yoga covers the evolutionary development of the human monad. 1. the union of the soul with the form and its identification with the matter aspect, 2. the union of thinking man or the self-conscious reflection in the three worlds with the spiritual man on its own plane, 3. the union of the spiritual man or divine thinker with its father in heaven, the monad or spirit aspect. stage i covers the period from the first incarnation up to the treading of the probationary path. stage ii covers the period of the probationary path up to the third initiation upon the path of discipleship. stage iii covers the final stages of the path of initiation. 24. the cause of this association is ignorance or avidya. this has to be overcome- 95- the light of the

mind-consciousness are seven in number. the sixth sense and its use bring about seven modes of thought, or to put it more technically there are seven major modifications of the thinking principle. these are: 1. desire for knowledge. it is this which drives forth the prodigal son, the soul into the three worlds of illusion, or (to carry the metaphor further back still) it is this which sends forth the monad or spirit into incarnation. this basic desire is what causes all experience. 2. desire for freedom. the result of experience and of the investigations which the soul carries on in its manifold life-cycles is to cause a great longing for a different condition and a great desire for liberation and for freedom from the wheel of rebirth. 3. desire for happiness. this is a basic quality of al

ound the cosmic aum, just so long will the objective tangible solar system persist. the following synonyms in connection with this sutra must be borne in mind if clarity of thought is to be achieved: i. spiritual essence. i i. the sound or word. iii. the object. 1. spirit. 1. the soul. 1. body 2. pneuma. 2. the psyche. 2. form 3. the father. shiva 3. the son. vishnu. 3. the holy spirit. brahma 4. the monad. the one. 4. the cosmic christ. 4. the vehicle of life and of incarnation. 5. the eternal will or purpose. 5. eternal love-wisdom. 5. eternal activity and intelligence. 6. one great breath. 6. the aum. 6. the worlds. 7. life. 7. consciousness aspect. 7. activity aspect. 8. synthesising energy. 8. attractive force. 8. matter. 9. first aspect. 9. second aspect. 9. third aspect. in the mind

sychic he is in touch with the second aspect of the lower man, the astral body, the middle principle in the lower man, linking the mental body and the etheric. he is, therefore, en rapport with all that can be contacted on that plane. if, however, he is a higher psychic he is en rapport with the second aspect of divine manifestation, the ego or soul on its own plane, mediating between and linking the monad with the personality, spirit with the body. it is interesting here to note that a clue to the truth of this can be found in the manifestations of lower psychism such as are seen in the average mediumistic seance and the ordinary type of spiritualism. contact with the astral plane is made through that great centre, the solar plexus which links the higher three centres and the lower. it ac

and subsequently to tread the path. only one more point need be touched upon. esoterically the sun is regarded as triple: 1. the physical sun. body .i ntelligent form. 2. the heart of the sun .s oul. love. 3. the central spiritual sun. spirit. life or power. in man, the microcosm, the correspondences are: 1. the personal physical man. body .i ntelligent form. 2. the ego or christ. soul. love. 3. the monad. spirit. life or power- 166- the light of the soul copyright 1998 lucis trust 27. a knowledge of all lunar forms arises through one-pointed meditation upon the moon. there are two translations permissible here, the above and the following "a knowledge of the astral world comes to him who can meditate upon the moon" either is correct and probably a true understanding of the sanskrit is on

we shall have, the head, the heart, and the throat. in the final race of the illuminated sons of god, the seventh, we shall have as the centres through which they work: a. the thousand petalled head center. life or spiritual aspect, b. the centre between the eyebrows. son or consciousness aspect, c. the throat. the holy ghost or creative aspect. through the first, spiritual life will pour in from the monad; through the second, the christ- 169- the light of the soul copyright 1998 lucis trust principle, the light of the world, the soul will work, pouring light and life on all things, and using it as the great organ of awareness. through the last, the work of creation will be carried on, and the creative word sent forth. this general view is given so as to present to the student the vision o

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

thing is, who shall say? we trace it back to the soul or consciousness aspect, and from the soul to the spirit (as we call the three aspects of the one breath) but what these words really signify, who has the courage to declare? we call this unknown something by differing names, according to our particular school of thought; we seek to express it in words, and end by call it spirit, the one life, the monad, energy. again we must remember that understanding as to the nature of this one life is purely relative. those who are engrossed in the form side of existence think in terms of physical vitality, of feeling, impulse, or of mental force and do not pass beyond that unified life-consciousness of which all the above are differentiations. those again who are interested in the more metaphysica

below the intuitional plane) and seek to understand, through steady expansive growth, the nature and purpose of that which is neither body nor soul, neither force nor matter, but which is the cause of both in the universe. eventually, when the initiate has undergone the higher solar initiations and can function in the- 17- a treatise on white magic copyright 1998 lucis trust full consciousness of the monad, awareness of that which is divorced even from group form and from those nebulous sheaths which veil and hide the one, becomes possible. the highest types of consciousness work from the plane of the monad as the initiate of lower degree works from the plane of the soul and uses the organs of perception (if such an unsatisfactory phrase is legitimate) and means of knowledge of which avera

ith love and intelligence as secondary principles, and the body nature, the personality, is paramountly distinguished by intelligence, but the soul has outstandingly the quality of love which demonstrates as wisdom also when the intelligence of the body nature is fused with the love of the soul. the following tabulation may make the thought clearer. monad. will. purpose 1st aspect. will, enabling the monad to participate in the universal purpose. 2nd aspect. love, the energy which is poured forth into the soul, making it what it is. 3rd aspect. intelligence, transmitted via the soul and brought into manifestation through the medium of the body. soul. love .t he method 1st aspect. will, held in abeyance but expressing itself through the mind aspect of the personality and through kundalini

red forth into the soul, making it what it is. 3rd aspect. intelligence, transmitted via the soul and brought into manifestation through the medium of the body. soul. love .t he method 1st aspect. will, held in abeyance but expressing itself through the mind aspect of the personality and through kundalini, which when aroused correctly makes possible the final initiations into the consciousness of the monad. 2nd aspect. love, the dominating force of the soul life; through this possession and this type of energy, the soul can be en- 25- a treatise on white magic copyright 1998 lucis trust rapport with all souls. through the emotional body, the soul can be in touch with all animal or subhuman souls, through its work on its own plane, with the meditating souls of all men; and through the princ

g force of the soul life; through this possession and this type of energy, the soul can be en- 25- a treatise on white magic copyright 1998 lucis trust rapport with all souls. through the emotional body, the soul can be in touch with all animal or subhuman souls, through its work on its own plane, with the meditating souls of all men; and through the principle of buddhi, with the second aspect of the monad. 3rd aspect. knowledge. this aspect is brought into touch with the intelligence of all cells in the threefold body mechanism. by a close study of the above it becomes apparent in what way the soul acts as the mediator between the monad and the personality. the personality hides within itself, as a casket hides the jewel, that point of soul light which we call the light in the head. this

l the light in the head. this is found within the brain, and is only discovered and later used when the highest aspect of the personality, the mind, is developed and functioning. then the union with the soul is made and the soul functions through the lower personal nature. the soul hides within itself, as the "jewel in the lotus" that faculty of dynamic energy which is the manifested attribute of the monad, the will. when the soul has unfolded all its powers and has learnt to include within its consciousness all that is connoted by the "myriad forms that being takes" then in turn a higher or more inclusive state becomes possible and soul life is superseded by monadic life. this involves an ability to know, to love, and to participate in the plans of a life which has the power to include wi

ure: the blood vessels and circulatory system are the analogy to that all pervading soul which penetrates to all parts of the solar system, as the blood goes to all parts of the body. c. spirit nature: the nervous system, as it energises and acts throughout the physical man is the correspondence to the energy of spirit. 13. in the head we have the analogy to the spirit aspect, the directing will, the monad, the one: a. the brain with its five ventricles is the analogy to the physical form which the spirit animates in connection with man, that fivefold sum total which is the medium through which the spirit on the physical plane has to express itself. b. the three glands in the head are closely related to the soul or psychic nature (higher and lower. c. the two eyes are the physical plane co

e: a. the brain with its five ventricles is the analogy to the physical form which the spirit animates in connection with man, that fivefold sum total which is the medium through which the spirit on the physical plane has to express itself. b. the three glands in the head are closely related to the soul or psychic nature (higher and lower. c. the two eyes are the physical plane correspondences to the monad, who is will and love-wisdom, or atma-buddhi, according to the occult terminology. 14. in the upper body we have an analogy to the triple soul nature. a. the throat, corresponding to the third creative aspect or the body nature, the active intelligence of the soul. b. the heart, the love wisdom of the soul, the buddhi or christ principle. c. the lungs, the analogy for the breath of life

force. c. the mental plane or thought currents. d. egoic force, a force only registered by man and of which the fourth kingdom in nature is the custodian and which has mysterious and peculiar effects- 29- a treatise on white magic copyright 1998 lucis trust e. the type of energy which produces the concretion of ideas on the physical plane. f. strictly spiritual energy, or force from the plane of the monad. the different types of force can all be registered in the human kingdom. some of them can be registered in the subhuman kingdoms, and the apparatus of the vital body in man is so constructed that through its three objective manifestations, the triple nervous system, through the seven major plexi, the lesser nerve ganglia, and the many thousands of nerves, the entire objective man can be

throughout the physical body and blends eventually with the "greater light. the light and life of god himself may emanate from the central spiritual sun, but it is only as the light within the solar system itself is awakened and aroused that there will come that eventual blazing forth which will typify the glory of the sun shining in its strength. similarly, 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 consideri

attitude of the soul is duplicated in the three bodies (or by the spiritual man) and the steady meditation of the soul goes on also on its own plane. it is with this and with- 53- a treatise on white magic copyright 1998 lucis trust its effects that we are primarily concerned in this rule. a later relationship, which in no way concerns us, is set up after the third initiation between the soul and the monad, and throughout the course of cosmic evolution these relationships will emerge. the race as a whole is, however, only concerned with the setting up of a relation between soul and body and beyond this there is no need to go. as the man seeks to reach control of the mind, the soul in its turn becomes more actively aggressive. the work of the solar angel has hitherto been largely in its own

in evolution, leading to the diversities seen among men. e. astrological sign, determining the trend of any particular life. f. race, bringing the personality under the peculiar racial thought form. the sub-ray on which a man is found, that minor ray which varies from incarnation to incarnation, largely gives him his coloring for this life. it is his secondary hue. forget not, the primary ray of the monad continues through the aeon. it changes not. it is one of the three primary rays that eventually synthesise the sons of men. the ray of the ego varies from round to round, and, in more evolved souls, from race to race, and comprises one of the five rays of our present evolution. it is the predominating ray to which a man's causal body vibrates. it may correspond to the ray of the monad, o

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

tical effects of applied knowledge are not yet theirs. many are conscious of consciousness, and are aware of the kingdom of the soul and of an occasional reaction to impression from that kingdom, but they are not yet consciousness itself, nor so identified with the soul that consciousness of all else drops away. to achieve that is their aim and objective. let me also remind you that the career of the monad (an aspect of energy found on one or other of the three major rays) can be roughly divided into three parts, leading to a fourth: 1. a lower realisation of a unity which is the unit of the form nature. in this unity, the soul is so closely identified with the matter aspect that it sees no distinction, but is the form, and knows not itself as soul. this often reaches its height in some li

tification of the quality with the appearance grows steadily upon the path until the fusion of quality and appearance, of energy and that which it energises, is so perfect that appearance no longer veils the reality, and the soul is now the dominant factor; consciousness is now identified with itself (or with its ray) and not with its phenomenal appearance. later, the soul itself is superseded by the monad, and that monad becomes, in verity, embodied purpose. the process can be expressed by a very simple symbology, as follows: o.o.o. or o.o..o or o..o.o, thus portraying the separateness of the three aspects. the union, then, of the aspects of appearance quality purpose or life, results in an abstraction from the appearance, and therefore the end of phenomenal existence. ponder on the simpl

and the creative intelligence aspects of the two major rays. these three are the sum total of all forms or appearances, the givers of all qualities, and the- 34- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust emerging life aspect behind the tangible manifestations. they correspond, in the human family, to the three aspects of personality, soul and monad. the monad is dynamic will or purpose, but remains unrevealed until after the third initiation. the monad is life, the sustaining force, a lord of persevering and ceaseless devotion to the pursuit of a seen and determined objective. the soul is a lord of love and wisdom, whilst the personality is a lord of knowledge and of intelligent activity. this use of terms involves the realisation of an achie

alisation of an achieved goal. it is not true of the present stage as regards expression, for this is the intermediate stage. none are as yet working with full intelligent activity, though some day each will do so. none are as yet manifesting lords of love, but they sense the ideal and are striving towards its expression. none are as yet lords of ceaseless will and none realise as yet the plan of the monad nor the true goal towards which all are striving. some day all will. but potentially every human unit is all these three, and some day the appearances which were called personalities, that mask or veil reality, will fully reveal the qualities of deity. when that time comes, the purpose for which all creation waits will burst upon the awakened vision, and we shall know the true meaning of

even builders. this ray is expressive primarily on the first the formless planes, counting from below upwards, and its true purpose cannot emerge until the soul is awakened and consciousness is adequately recording the known. the planes or manifested spheres of expression are influenced in manifestation in a numerical order: ray i. will or power. plane of divinity. ray ii .l ove-wisdom .p lane of the monad. ray iii. active intelligence. plane of spirit, atma. ray iv. harmony. plane of the intuition. ray v. concrete knowledge .m ental plane. ray vi. devotion, idealism. astral plane. ray vii. ceremonial order. physical plane- 36- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the fifth ray therefore works actively on the plane of the greatest moment

awakened esoteric sense; to comprehend it all is not as yet possible. the chohans of the sixth initiation have the guidance of those units of consciousness in whom their particular ray vibration and colour predominate. the vast importance of this fact is often overlooked, even when theoretically acknowledged by aspirants to initiation. hence the importance of determining the ray of the ego and of the monad, something of vital moment after the third initiation. a majority and a minority always exist in every department of life. so it is in the work of the logos, for at the end of the greater cycle (manvantara) the majority will find their way to the synthetic love ray; a small minority will find their way to the power ray. this minority are destined for an important function. they will cons

the seven rays. his personality is found, in every life, upon one of them, in varying rotation, according to the ray of the ego or soul. after the third initiation he locates his soul (if one may use such an inappropriate word) on one of the three major rays, though until that time it may be found in one of the seven ray groups. from that exalted attitude he strives towards the essential unity of the monad. the fact of there being seven ray types carries great implications, and the intricacy of the subject is baffling to the neophyte. a ray confers, through its energy, peculiar physical conditions, and determines the quality of the astral-emotional nature; it colours the mind body; it controls the distribution of energy, for the rays are of differing rates of vibration, and govern a partic

out into the darkness; the soul, through the medium of the brain, causes revelation. it throws its light into the brain, and thus the way of the human being becomes increasingly illumined. the brain is like the eye of the soul, looking out into the physical world- 89- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust in the same sense the soul is the eye of the monad, and in a curious and occult sense, the fourth kingdom in nature constitutes on our planet the eye of the planetary deity. the brain is responsive to the seven senses: 1. hearing 5. smell 2. touch 6. the mind, the common-sense 3. sight 7. the intuition or the synthetic sense. 4. taste through these seven senses contact with the world of matter and of spirit becomes possible. the seven se

ppearance on the physical plane at any particular time sets the quality of the race life and of the forms in the kingdoms of nature. the soul nature or quality remains the same throughout a world period; its form life and nature change from life to life, according to its cyclic need and the environing group condition. this latter is determined by the ray or rays in incarnation at the time. seven: the monad is the life, lived in unison with the seven ray lives. one monad, seven rays and myriads of forms, this is the structure behind the manifested worlds. eight: the laws which govern the emergence of the quality or soul, through the medium of forms, are simply the mental purpose and life direction of the ray lords, whose purpose is immutable, whose vision is perfect, and whose justice is su

ing. the four rays of attribute, which find their synthesis in the third ray of aspect, produce the varying qualities in greater detail than do the three rays of aspect. it might generally be stated, as we endeavour to clarify our problem, that the three rays of aspect find their main expression in relation to mankind through the medium of the three periodical vehicles: ray i. power. life. ideas. the monad ray ii .l ove-wisdom .c onsciousness .i deals .t he soul ray iii .a ctive intelligence. appearance. idols .p ersonality they find their secondary expression in the three bodies which form the personality of man: ray i. power. ideas. mental body. purpose. life. ray ii .l ove. ideals .a stral body. quality. ray iii .i ntelligence. idols .p hysical body. form. the rays of attribute, though

nce) are nevertheless subjectively and essentially part of a tremendous inner process. these stages are the correspondences in the mineral kingdom to the stages of animal consciousness, of self-consciousness, and of the radiant group consciousness of the soul. there is a fourth stage of potency or of organised expressed power, but this lies ahead, and is the analogy in this kingdom to the life of the monad, as expressed in the solar consciousness of the initiates of high degree. just as science has discovered the ninety-two elements so that the list of the possible elements is- 141- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust relatively complete, so eventually science will have arranged the progressive tables which will show the three stages of

egetable kingdom, where three rays indicate the nature of that kingdom's life. students will possibly find it helpful to consider this problem from the angle of analogy, and to realise that they (as well as every other human being) are governed or actuated by two rays, i.e, the personality ray and the egoic ray. after the third initiation, the disciple has three rays active in him, for the ray of the monad begins then to make its presence felt. an analogous condition is found in all the kingdoms in nature. two rays are dominant in each kingdom, but in the vegetable kingdom three rays control, for that kingdom is more evolved (along its own peculiar lines) than any other. what might be regarded as the monadic ray of the life of that kingdom is functioning. this whole matter must not be view

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

998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to the average thinker. as these three expressions of the one great life are realised by man on the physical plane, he begins to tune in consciously on the emerging plan of deity, and the whole story of the creative process becomes the story of god's realised

goic control need be evidenced when the first initiation is taken. that initiation indicates simply that the germ of soul life has vitalised and brought into functioning existence the inner spiritual body, the sheath of the inner spiritual man, which will eventually enable the man at the third initiation to manifest forth as "a full-grown man in christ, and present at that time the opportunity to the monad for that full expression of life which can take place when the initiate is identified consciously with the one life. between the first and second initiations, as has been frequently stated, much time can elapse and much change must be wrought during the many stages of discipleship. upon this we will later dwell as we study the seven laws of egoic unfoldment. individualisation, carried to

ed that the successful demonstration of the dominant individual is just as much a divine success in its proper place and time as is the case with the great sons of god. one success, however, is the expression of the third aspect of divinity as it veils and hides the soul, and the other is the expression of two aspects of divinity (the second and the third) as they veil and hide the life aspect of the monad. when this is grasped, our evaluation of world achievement will undergo change, and we will see life more truly and divorced from the glamour which distorts our vision and the vision of the great personalities as well. it should also be borne in mind that individual separative success is in itself an evidence of soul activity, for every individual is a living soul, actuating the lower sh

, three rays are blended and fused. 4. the soul rays dominate the personality and the three become again the one, as the dual ray of the soul and the blended ray of the personality vibrate to the measure of the highest of the soul rays the ray of the soul's group, which is ever regarded as the true egoic ray. 5. then, in time, the soul ray begins (at the third initiation) to blend with the ray of the monad, the life ray. the higher initiate is therefore a dual and not a triple expression. 6. in time, however, this realised duality gives place to the mysterious, indescribable process called identification which is the final stage of soul unfoldment. it is useless to say more for what might be said could only be comprehended by those preparing for the fourth initiation, and this treatise is

nd art is not the ray, per se, of the creative artist. the creative artist is found equally on all rays, without exception. this ray is the ray of the intuition and of the harmonising of all that has been achieved through the activity of form life, as later synthesised and absorbed by the solar angel; it manifests eventually as all that can be evoked and evolved through the power of the one life (the monad) working through form expression. it is the point of meeting for all the energies flowing through the higher spiritual triad and the lower triplicity. ray five the energy of ignorance. criticism. the power to rationalise and destroy. mental separation. desire for knowledge. this leads to material activity. detailed analysis. intense materialism and temporarily the negation of deity. inte

of a treatise on cosmic fire) 1. the law of sacrifice .t he petals of sacrifice. the sacrificial will of the soul. 2. the law of magnetic impulse. the petals of love. 3. the law of service. the petals of knowledge. this fourth law of repulse works through the first law of sacrifice and carries to the aspirant the quality, influence and tendency of the spiritual triad, the threefold expression of the monad. its full force is felt only after the third initiation, in which the power of the spirit is, for the first time, consciously felt. up to that time it has been the growing control of the soul which was- 92- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust primarily registered. therefore we have: 1. the law of repulse. atma. spiritual will. this f

d, and wrought out through the right use of the mental body, working under the influence of atma or spirit. the principle of continuance has to be wrought out into conscious knowledge by the right use of the astral or desire nature, working under the influence of buddhi. the trend to synthesis has finally to be wrought out in the brain consciousness upon the physical plane, under the influence of the monad, but its real expression and man's true response to this urge only become possible after the third initiation. so it is easily to be seen that this treatise is indeed written for the future. we have here received much upon which to ponder, to think and to meditate. let us search for the thread of gold which will lead us, in waking consciousness, into the treasure house of our own souls

onality with the soul, or with the synthesis of the first five aspects of energy as the lotus petals of love come into conscious recognition, and the intuition begins faintly to function. these petals of love, which are only symbolic forms of expressing energy, have a dual activity they attract upward the planetary energies and bring downward the energies of the spiritual triad, the expression of the monad. 6. initiates are becoming conscious of the sixth type of energy, that of atma, the will aspect of spirit. this causes them to work with the plan and through the lotus petals of sacrifice to bring the service of the plan into being. this is ever the aim of the initiate members of the hierarchy. they understand, express and work with the plan. 7. after the third initiation, the disciple b

to work with the plan and through the lotus petals of sacrifice to bring the service of the plan into being. this is ever the aim of the initiate members of the hierarchy. they understand, express and work with the plan. 7. after the third initiation, the disciple begins to work with, and to understand the significance of spirit and his consciousness shifts gradually out of the soul into that of the monad in the same way as the consciousness of the personality shifted out of the lower awareness into that of the soul. this is the second panel, if one might so express it, of the picture here being drawn, of the divine life as it manifests through the consciousness of humanity. i am seeking to give it in such terms that comprehension may ensue. the first panel gave some of the universal impl

acteristic, just as instinctual intelligence or automatic activity was the contribution of the earlier manifestation of god, in which the third aspect was dominant. the problem can be posited and its extent made clear by the following tabulation which gives the rays that may be supposed or imagined to govern or control a problematical or hypothetical man in a particular incarnation. 1. the ray of the monad (the life aspect .s econd ray of love-wisdom. 2. the ray of the soul (the consciousness aspect. first ray of will or power. 3. the ray of the personality (the matter aspect .s econd ray of love-wisdom. a. ray of the mental body. fifth ray of concrete science. b. ray of the astral body. sixth ray of devotion- 179- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1

m for initiation. it is the "unknown quantity" in a man's nature. it does not, however, greatly complicate his problem in the three worlds of ordinary human endeavor, as it remains relatively quiescent until after the third initiation, though it basically conditions the etheric body itself. 2. the three rays (termed, in the secret doctrine "the three periodical vehicles) are therefore the rays of the monad, the ego and the personality, and are essentially three streams of energy, forming one great life stream. these relate a human being to the three aspects or expressions of divinity in manifestation: a. the monadic ray is the energy which, when consciously employed, relates the initiate to the father or spirit aspect and gives him "the freedom of the solar system. b. the egoic ray, when c

nality ray, again when consciously governed and employed, relates a man to the matter or substance 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 sit

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

aling with the a.b.c. of these relatively new sciences and much of our initial work must be of a clarifying nature because there is so much distorted sensing of these occult systems of energy utilisation and so much misuse of these powers. other groups are associated in a peculiar manner with the number four, and they are occupied with the bridging work carried forward between the personality and the monad (the triple lower man and the spiritual triad) and also between the lower mind, the soul and the higher- 55- discipleship in the new age- volume i copyright 1998 lucis trust mind thus linking that relatively lower triplicity with the unity, the spiritual triad. the fourth kingdom in nature is, in its turn, a bridging kingdom between the three superhuman kingdoms and the three subhuman. a

n to others. this second word, radiation, should form the key of your life until next i instruct you. the peculiar type of radiation which i want you to endeavour to express is that light which reaches others upon the wings of joy. i would remind you here that happiness is the result of achieved personality desire; joy is the expression of the soul's surety, whilst bliss is the consummation which the monad bestows upon the initiate- 135- discipleship in the new age- volume i copyright 1998 lucis trust prior to your group meditation, my brother, i would have you do the following brief spiritual exercise as the christian mystics call it: 1. sound the o.m. three times as a personality, achieving alignment; then sound it three times as the soul, conferring inspiration. 2. then, focussing yours

arn to use their entire equipment and every aspect of their physical nature, the whole man in the threefold world of human evolution. one point might here be noted. the extremity of the disciple in service finally draws out the interest of the soul. after the third initiation, the extremity of the soul (speaking symbolically and conveying no true meaning to the aspirant) evokes the cooperation of the monad. thus service is the scientific mode, par excellence, to evoke spiritual integration and to call forth the resources of a divine son of god. i am emphasising this to you as i seek to have you note, during this coming year, the points of crisis in your life which are the outcome of the pressure to serve. note these in the following way and ask yourself the following questions, entering th

m to the outlined ideas as may seem best to you. i seek to give you a hint as to your ray influences, so that certain attitudes of mind and- 515- discipleship in the new age- volume i copyright 1998 lucis trust expressions of feeling-perception may be clarified for you. the five ray potencies which constitute your problem (and, with the soul, constitute also the mechanism of service through which the monad manifests, provide your field of opportunity and your main avenue of knowledge in the world of human expression. your soul ray is the second ray. your personality ray is the sixth ray, as you may have often suspected. this will link you closely by similarity of vibration with your brothers, d.h.b. and d.i.j. your mental body is governed by the fourth ray, producing that love of art and l

. on the buddhic plane, the plane of the divine intuition, these lower three expressions and their higher prototypes are harmonised and the expansive work of the three initiations (second, third and fourth) produces an absorption, a fusion and a blending process between the disciple and the soul (and eventually between humanity and the hierarchy) which prepares for a major contact between man and the monad. when this takes place, the soul, creator of reflection and shadow, is discarded because that point of consciousness has served its purpose. the shattering of the causal body takes place and nought is then left but fully conscious form and spirit. until, however, man has taken the higher initiations, he cannot comprehend the significance of the above comments. in connection with this, i

in major initiation, a direct line of energy or of life sensed, recognised, active and utilised between the conscious disciple and 1. the disciple's heart centre. 2. the heart centre in the head. 3. the egoic lotus, which (until the fourth initiation) is the heart centre of the monadic life. 4. the master at the centre of his group. 5. the christ, the heart centre of the hierarchy. 6. the life of the monad which begins to make itself felt at the third initiation. 7. the lord of life himself, the heart centre of shamballa. the line of relationship then extends from these onward and outward, and upward (spherically considered) to the life at the very centre of our earth's "alter ego" the planet venus, to jupiter and thence to the solar lord himself and on to a point in the sun, sirius. you c

in astrology; she cannot set up a chart nor could she tell you the names of the planets with the houses which they rule. i am, therefore, entirely responsible for all that appears in this and all my books, except, as before explained, the one book, the light of the soul. the fourth volume deals with the subject of healing, and with the bridging, by the antahkarana, of the gap which exists between the monad and the personality; it also gives the fourteen rules which those in training for initiation have to master. again, i would call your attention to this last theme, reminding you that the true initiate has never made the slightest claim, either privately or publicly, to be an initiate. it is against the occult law and too many people of no particular spiritual focus or intellectual capaci

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ally and cautiously applied, of the will energy of the highest centre (shamballa) which is to be found upon our planet. this centre corresponds to the monadic centre which makes its power felt in the consciousness of the disciple who is ready for the third initiation. once the second initiation has been taken, the watching hierarchy can begin to note the constant reorientation of the soul towards the monad, and the attractive power of that highest aspect over the initiate. today, so many members of the human family in incarnation or out of incarnation have taken the first two initiations that the attention of shamballa is- 65- the destiny of the nations copyright 1998 lucis trust being increasingly turned to humanity, via the hierarchy, whilst simultaneously the thoughts of men are being t

ant controlling energy used during the period of accepted discipleship and until the second initiation. 2. the energy of the soul. this will be wielded, used and creatively employed from the second until the third initiation. 3. the energy of soul and mind, blended and synthesised. this combination is of tremendous potency. after the fourth initiation, this will be augmented by energy coming from the monad. i would have you bear in mind that, though all is energy yet at the same time in correct esoteric teaching the higher impulsive activity is called energy and that which is conditioned by and swept into activity through its agency is called force. the terms are therefore relative and- 70- the destiny of the nations copyright 1998 lucis trust movable. for the bulk of humanity, for instanc

h the race of men as yet knows nothing and for which there is, as yet, no name. he will be a great and potent avatar and is not along the line of our humanity at all. the numerical correspondences might be noted as follows, remembering that the third initiation is, in reality, the first initiation of the soul, after complete identification with the personality within the life and consciousness of the monad, the one and the first. 1. the first planetary centre shamballa. 2. the activity of the first ray will or power. 3. the third initiation which is the first soul initiation, relating the base of the spine to the head centre, and the soul to the monad. 4. the first major centre the head. 5. the first truly divine race the final race. 6. the third plane, which is in reality the first plane

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

n which all etheric bodies are based. it is not intelligent psychology, and a loving desire to help. that emanates from the interplay of a personality, governed by a strong soul orientation, and the group-conscious soul. intuition is the synthetic understanding which is the prerogative of the soul and it only becomes possible when the soul, on its own level, is reaching in two directions: towards the monad, and towards the integrated and, perhaps (even if only temporarily) coordinated and at-oned personality. it is the first indication of a deeply subjective unification which will find its consummation at the third initiation. intuition is a comprehensive grip of the principle of universality, and when it is functioning there is, momentarily at least, a complete loss of the sense of separa

have no understanding. they would like to assume control over them and are determined so to do whenever possible. this constitutes the major problem today in the economic field and in the field of daily living and of government. world tension today consists in the fact that physical force and etheric energy are at grips. forget not what i earlier told you that etheric force is closely related to the monad or the highest spiritual aspect. it is life itself on the verge of externalisation. hence the emphasis today upon the spirit of humanity, upon the spirit of a nation, and the spirit of a group. this is all the result of the battle going on between this pair of opposites in the field of human affairs and in the field of individual average human living. it is, however, this conflict fought

e are aspects of the light of knowledge (coming from the soul) as it informs its vehicles of expression in the vast threefold environment in which it chooses to imprison itself for purposes of development. on a higher turn of the spiral, the intuition is the expression of the threefold spiritual triad, placing it in relation to the higher levels of divine expression; it is a result of the life of the monad an energy which carries revelation of divine purpose. it is in the world of this divine revelation that the disciple learns eventually to work and in which the initiate consciously functions. of this higher experience, the active life of the three worlds is a distorted expression but constitutes also the training ground in which capacity to live the initiate life of intuitional perceptio

e recipients of the established rhythm of the developed human being, and present consequently an instrument to the soul through which appropriate energies can flow and the full organisation and purpose of a functioning son of god can be manifested on earth. next comes what we have called the stage of direction. the soul or the integrated personality is in command or on a higher turn of the spiral the monad is in command and the personality is simply then the agent of spirit. through the two triangles or through both of them working synchronously, the centres up the spine (five in all) are brought under rhythmic control. energy is directed into them or through them; they are steadily brought into a beauty of organisation which has been described as a "life aflame with god; it is a life of s

s of spiritual tension. 2. the astral vehicle and the forces of glamour; or sentient, conscious love, emanating from the soul. 3. the mind and the forces of illusion; or by illumination, coming from higher sources than the life in the three worlds. 4. the soul, as the vehicle of monadic impression, until such time as the antahkarana is built that bridge in mental matter which will eventually link the monad and the personality. one of the problems which disciples have to solve is the source of the incentive, impulses, impressions or inspiration which via the etheric body sweep the physical vehicle into activity upon the physical plane, thus giving a demonstration of the quality, purpose and point of tension of the incarnating man, and manifesting the nature of the man as he is at any partic

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ideal objective, into the world of men. in the early stages and until the third initiation, the science of impression is concerned with the establishing of a sensitivity (an invocative sensitivity) between the spiritual triad (temporarily expressing itself through the abstract mind and the soul or the son of mind) and the concrete mind. this mental triangle is a reflection, in time and space, of the monad and of the two higher aspects of the triad, and is reflected (after the process of invocation and a succeeding process of evocation) in another triad that of the- 29- telepathy and the etheric vehicle copyright 1998 lucis trust lower mind, the soul and the vital body. when the relation between the lower and the higher mind is correctly and stably established, you have the swinging into a

in their turn, become "impressing agents" there is little that can be added to this theme with profit at this time; what has already been given should be studied and related to the teaching on the points of revelation*(8) revelation is a generic term covering all the responses to the activities of the eye of the mind, the eye of the soul, and the "insight" of the universal mind which contact with the monad gives. sight is the greatest of all the developments in this world period in which the logos is seeking to bring the subhuman kingdoms to the point where human vision is theirs, to bring humanity to the point where spiritual vision is developed and hierarchical insight is the normal quality of the initiate sight, and to bring the members of the hierarchy to the point where universal perc

ime, possesses what has been called "the freedom of the ashram" and "the keys to the kingdom of god; he can then be trusted with some of the directive potency of the ashram itself. his thinking will then affect and reach others. this developing effectiveness grows with rapidity when the fourth type of impression is familiar to the disciple: that coming from the spiritual triad, and therefore from the monad and shamballa. there are consequently (to this final stage of impression) three lesser though definite states, each marking an expansion in the realm of service and each related to the last three initiations of the total possible nine initiations which confront developing humanity. the sixth initiation, in which- 51- telepathy and the etheric vehicle copyright 1998 lucis trust only maste

r energy distribution. he must be able to state clearly on what aspect of his recording mechanism (the mind, the astral body, the energy body, or the brain) the imparted and registered impression has made impact. one of the difficulties, for instance, facing the aspiring disciple and the earnest occult student is to record directly in the brain impressions from the spiritual triad (and later from the monad, via the antahkarana. this impression must be a direct descent from mental levels to the brain, avoiding all contact with the astral body; only in so far as this direct descent is attained will the re corded impression be devoid of error. it will not then be tinctured with any emotional complex whatsoever, for it is the astral level of consciousness which is the great distorter of essent

ings who control and dominate shamballa. until the divine purpose has been achieved, the planetary logos holds all in manifestation through the potency of his will, and animates all forms with electric fire. knowledge of this will and purpose comes to the student who is constructing the antahkarana and who is, therefore, coming under the control of the spiritual triad, the threefold expression of the monad- 73- telepathy and the etheric vehicle copyright 1998 lucis trust 2. the attractive magnetic solar energy to which we give the quite unsuitable name of love. it is this energy which constitutes the cohering, unifying force which holds the manifested universe or planetary form together and is responsible for all relationships; it is this energy which is the soul of all things or of all fo

t of expression in the human soul which is the constituent factor in the fifth kingdom in nature, the kingdom of god or of souls. an understanding of this human potency comes as a man makes contact with his own soul and sets up a stable relationship with that soul; then he becomes a soul-infused personality. as you well know, the threefold personality is to the soul what the spiritual triad is to the monad: a clear medium of expression. most students are or should be today occupied with this attractive energy, for until they have mastered the desire nature and have transmuted it into aspiration and soul control, they cannot hope to comprehend the dynamic energy of electric fire. this attractive magnetism is the energy dominating and controlling the hierarchy. 3. the intelligent activity of

nown and for which we have no terminology that could convey the exact facts and nature. all that i am attempting to do here is to give you a general outline of events which may lie centuries ahead but which will inevitably occur once the christ is again in physical presence and recognition on earth. h.p.b. speaks in the secret doctrine of the "three periodical vehicles" referring as he does so to the monad, the soul and the personality; he is dealing, therefore, with the nine aspects of divinity which connote the nine major initiations and those divine characteristics through which the three major aspects of divinity reflect themselves. in this connection, it is well known to students that the monad expresses itself through the spiritual triad, the soul through the three aspects of the ego

tion of decision, one of the seven paths of ultimate destiny, the masters function in their cosmic etheric bodies. these three major energy centres are closely related to each other, and through his own individual major centres (the head, the heart and the throat) the disciple is in relation with the three planetary centres. i would have you ponder on this statement for it has practical value. 3. the monad, as you know, is to be found on the cosmic second etheric level, called the monadic plane. when the antahkarana has been built, then cosmic etheric substance can be slowly substituted for the ordinary and familiar etheric substance which "substands" the dense physical body of a man. 4. the ray upon which the monad is to be found one of the three major rays and, therefore, related to one

attribute formed their own triangles and yet, in a paradoxical manner, they are responsible for the "squares" through which their energies at this time pass. thus the work of transforming the inherited etheric body was begun and has proceeded ever since. in the etheric body of the human being you have a repetition of the same process in the triangle of energies created by the relationship between the monad, the soul, and the personality. the changing pattern of the planetary etheric body- 93- telepathy and the etheric vehicle copyright 1998 lucis trust it is well-nigh impossible for man to draw or make a picture of the network of triangles and, at the same time, see them taking the circular form in their totality of the etheric body of the planetary sphere. the reason is that the whole eth

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

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

and attentive master it is also apparent which ray is the controlling ray, but this is not possible to anyone below the grade of master. disciples and other onlookers must form their conclusions from the "nature of the sphere of radiation" an element of error can creep in at this point, which is not possible to a master; it must, however, be remembered that until the sixth initiation of decision "the monad guards two- 100- telepathy and the etheric vehicle copyright 1998 lucis trust secrets, but loses three when it takes control and the soul fades out" this, i may not further elucidate. i have here given a somewhat new slant or picture of the centres. it is one of great value to students could they but realise it, because it is not truly in line with the information given to them in the oc

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

in the periphery of the sun's sphere of influence. from a certain point of view, one can generalise largely and say that these are the correspondences in the solar system to the three great centres of force which produce and control manifestation and evolutionary progress in the human being: 1. the great exterior, yet controlling, constellations are analogous to that centre of force which we call the monad and to its universal will-to-power which is distinctive of the first divine aspect. 2. the twelve constellations might be regarded as embodying the soul aspect and, for the present, their effect upon the individual must be regarded and should be studied in terms of consciousness and of the development of the life of the soul. this is in essence the will-to-love. 3. the planets, twelve in

it is constructed in an inaccurate and definitely misleading manner and should be regarded as a mystery and therefore not to be defined. these signs and their relationship to the sacred and non-sacred planets will be considered later. to sum up: man will, therefore, have to be studied as a threefold entity, a composite individual, expressing (in the three worlds: a. the spiritual soul, reflecting the monad. b. the human soul, reflecting the divine soul. c. the form nature, which should be the revealer of the two higher. three creative hierarchies condition the man in incarnation, the 4th (or 9th) the 5th (or 10th) and the 6th. these, in collaboration, create man and, at the same time, constitute the field of his expression. man is consequently a blend of electric fire, being a divine flame

gly responsive to the influences of the twelve constellations. he is likewise fire by friction and comes under the influence of the planets. the tabulation below may make this somewhat clearer: i. electric fire. path of initiation 4th hierarchy; full soul expression; monadic life- 35- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust goal: identification with the monad. produces responsiveness to the three constellations. ii. solar fire. path of discipleship 5th hierarchy; full life experience; soul life. goal: identification with the soul. produces responsiveness to the twelve zodiacal constellations. iii. fire by friction. path of evolution 6th hierarchy; life experiment; human life. goal: identification with the personality. produces responsiveness

r. yet the first impulse is awakened in aries, for aries is the place where the initial idea to institute activity takes form. it is the birthplace of ideas, and a true idea is in reality a spiritual impulse taking form subjective and objective. there originates the response of the soul to the highest aspect or quality of deity because there appears the "will to incarnate" the first ray aspect of the monad, responding to the first aspect of deity, evokes response from the first ray aspect of the soul and the first step towards incarnation is taken on that plane in the system which is the mental plane. aries "awakens the will to reach the lowest and there control, to know the uttermost and thus to face all experience" thus runs an ancient statement. the keynotes of the sign aries are four i

ust as the personality is lost sight of in the light of the soul, the solar angel, so the soul itself disappears and its power and radiance fade out when the presence, which it has hitherto veiled, appears and dominates the scene at the end of the greater world cycle. we are told that the incarnating minds, human beings, the solar angels, came originally from venus, but they in turn give place to the monad, the one. mind gives place to intuition and reason to pure perception. 3. saturn "falls" in aries. this has two meanings, for this is a dual sign. first: saturn is the lord of karma, the imposer of retribution and the one who demands full payment of all debts and who therefore condemns us to the struggle for existence, both from the form side and from the soul side. saturn, therefore "fe

personality is brought into captivity by the soul, but for long aeons the situation is reversed and the soul is the prisoner of the personality. this dual bondage is brought to an end by what is called the final death, when the complete release of the life aspect from the life of form takes place. it should be borne in mind also that the soul itself is of the nature of form from the standpoint of the monad, though it is a form far subtler than any that we know in the three worlds of human evolution. there is also a dual renunciation referred to in these key words, for first of all the soul renounces the life and light of the monad, its source (symbolized by the words "the father's home, and descends into the ocean of matter; then, reversing itself, the soul renounces the life of form, the

he three worlds of human evolution. there is also a dual renunciation referred to in these key words, for first of all the soul renounces the life and light of the monad, its source (symbolized by the words "the father's home, and descends into the ocean of matter; then, reversing itself, the soul renounces the life of form, the personality centre. the soul detaches itself (in consciousness) from the monad, the one, and functions from its own centre, making its own new and material attachments. then, upon the reversal of the wheel, it proceeds to detach itself from the personality and re-attach itself in consciousness to the one who sent it forth. such is the climaxing story of pisces. the lords of will and sacrifice come down into manifestation, sacrificing their high position and opportu

he resources of worldly desire and ambition he says "i will arise and go to my father" there are two such major crises in the life of the aspirant: 1. when the intelligent man of the world comes to himself and then re-orients himself to the soul and its requirements. this leads to the tests in scorpio. 2. when the initiate of the third degree upon a higher turn of the spiral re-orients himself to the monad and passes through most subtle tests to certain undefinable and spiritual recognitions- 125- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust upon these we need not enlarge. there is little for me to add here in connection with the fact that scorpio is upon one of the four arms of the fixed cross. in the study of previous signs, much anent the fixed

bringing into manifestation thereby the hidden man of the heart, the christ within, the soul, the group conscious man. what will be the objective and the consummation of the activity of the cardinal cross during the next solar system is hidden in the revelation which comes to the man who has taken the third initiation. it is connected naturally with the spirit or first aspect of divinity, or with the monad and with the expression of the divine consciousness. until a man has, however, taken this initiation, he profits not from anything that i could tell him in this connection. for its impartation also, words are useless and in fact do not exist. as i have told you, virgo is regarded by the esoteric teachers of the hierarchy to be identified with the third aspect of divinity, with the mother

what has been called "the subjective quaternary of the reincarnating soul" because they are related to the permanent atoms which persist from life to life and which form during the cycle of reincarnation the repositories or the storing houses of the experiences undergone during life in the three worlds. 1. aries is connected with soul intention, the vibratory activity of which (under impulse from the monad) initiates the successive involutionary periods which produce appearance upon the physical plane. 2. libra is related to the mental unit and, as we saw when studying the sign libra, produces eventually a balance between the pairs of opposites. this is brought about upon the astral plane. it is the attainment of this balance which produces the reversal of the mode of passing around the zo

apidity and this necessarily affects the earth and produces terrestrial results. students would find it of interest to make the following applications of these great cyclic events to their own "appearance" and functioning processes in time and space: 1. the succession of the greater rounds of the zodiac or a period of cycles of approximately 250,000 years has a correspondence to the life cycle of the monad. 2. the progress of the sun as it passes through the signs in the zodiac during one of these 25,000 year cycles finds its analogy in the life cycle of the ego or soul. 3. the lesser zodiac covered from the angle of extreme illusion in the course of one year, corresponds to the life of the personality. in considering these points it should always be remembered that great shifts in conscio

with a wide generalisation, it might he said that the three major groups of forces affecting our planet are zodiacal, systemic and planetary in nature and again generalising it might also be said that- 241- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. zodiacal energies pass through shamballa and are related to the first ray of will or power and affect the monad. 2. systemic energies pass through the hierarchy and are related to the second ray of love- wisdom or (as it is oft called in esoteric astrology) the ray of attractive coherency and affect the soul. 3. planetary forces impinge upon and pass through humanity and are related to the third ray of active intelligence and affect the personality. to this i earlier referred, but have restated it

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

astrology; she cannot even set up a chart nor could she tell you the names of the planets and the houses which they rule. i am, therefore, entirely responsible for all that appears in this and all my books, except, as before explained, the one book, the light of the soul. the fourth volume deals with the subject of healing, and with the bridging by the antahkarana of the gap which exists between the monad and the personality. it also gives the fourteen rules which those in training for initiation have to master*(1) again, i would call your attention to this last theme, reminding you that a.a.b. has never made the slightest claim, either privately or publicly, to be an initiate, nor will she. she knows it is against the occult law and has seen too many people of no particular spiritual foc

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

by friction" just as the energies of the head centre and the basic centre produce the individual "electric fire" which, when fully expressing itself, we call the kundalini fire. d. it is the centre through which the fourth creative hierarchy on its own plane finds expression, and here also this hierarchy and fourth kingdom in nature, the human family are fused and blended. the head centre relates the monad and the personality. the ajna centre relates the spiritual triad (the expression of the monad in the formless worlds) to the personality. ponder on this statement, because you have here in the symbolism of the head centre, physically considered the reflection of the spiritual will, atma, and spiritual love, buddhi. here also comes in the teaching on the place of the eyes in the developme

ity. ponder on this statement, because you have here in the symbolism of the head centre, physically considered the reflection of the spiritual will, atma, and spiritual love, buddhi. here also comes in the teaching on the place of the eyes in the development of conscious expression, creatively carrying forward the divine purpose. the third eye..the head centre..will. atma. the eye of the father, the monad. shamballa. the first aspect of will or power and purpose. related to the pineal gland. the right eye..the ajna centre..love. buddhi. the eye of the son, the soul. hierarchy. the second aspect of love-wisdom. related to the pituitary body- 90- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the left eye..the throat centre..a. ctive intelligence. the e

er shape of the other lotuses. they spread out like the wings of an airplane to the right and left of the head, and are symbolic of the right hand path and the left hand path, of the way of matter and the way of spirit. they constitute symbolically, therefore, the two arms of the cross upon which the man is crucified two streams of energy or light placed athwart the stream of life descending from the monad to the base of the spine and passing through the head. the idea of relativity is one that must ever be held in mind as the student seeks to comprehend the centres, interiorly related within the etheric body, related at the same time to the subtler bodies, to the states of consciousness which are synonymous to states of being and of expression, to ray energies, to environing conditions, t

le. 3. the ajna centre for disciples and initiates. here again you have a great triplicity of energies, containing great potencies today, owing to the fact that the expression of the third aspect of active intelligence has reached such heights through human development and consciousness. c. it is related to the personality by the creative thread, to the soul by the thread of consciousness, and to the monad by the sutratma or life thread. it is not related to any of the divine aspects by the antahkarana because that thread which links monad and personality directly (and finally independently of the soul) simply anchors the monadic expression of life in the head, at the head centre. then direct consciousness is established between the monad and the personality, and a great duality comes into

, the twelve-petalled lotus found at the very centre of the thousand-petalled lotus, has- 95- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust reached a point of real activity. thinking as a result of correct feeling is then substituted for personal sensitivity. it gives us the first faint indications, likewise, of that state of being which is characteristic of the monad and which cannot be called consciousness as we understand the term. c. the heart centre becomes essentially related to the personality when the process of alignment with the soul is being mastered. this process is today being taught in all the newer and sounder esoteric schools, and has been emphasised in the arcane school from the start; it is that procedure (distinguished by right orie

nitiation can reveal. e. the heart centre registers the energy of love. it might here be stated that when the antahkarana has been finally constructed, the three aspects of the spiritual triad will each find a point of contact within the etheric mechanism of the initiate who is functioning upon the physical plane. the initiate is now a fusion of soul and personality through which the full life of the monad can be poured. 1. the head centre becomes the point of contact for the spiritual will, atma. 2. the heart centre becomes the agent for spiritual love, buddhi. 3. the throat centre becomes the expression of the universal mind, manas. in the work of the initiate, as he works out the divine purpose according to the plan, the ajna centre becomes the directing agent or the distributor of the

ure: the blood vessels and circulatory system are the analogy to that all pervading soul which penetrates to all parts of the solar system, as the blood goes to all parts of the body. c. spirit nature: the nervous system, as it energises and acts throughout the physical man is the correspondence to the energy of spirit. 13. in the head we have the analogy to the spirit aspect, the directing will, the monad, the one- 100- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust a. the brain with its five ventricles is the analogy to the physical form which the spirit animates in connection with man, the fivefold sumtotal which is the medium through which the spirit on the physical plane has to express itself. b. the three glands in the head are closely related to

rust a. the brain with its five ventricles is the analogy to the physical form which the spirit animates in connection with man, the fivefold sumtotal which is the medium through which the spirit on the physical plane has to express itself. b. the three glands in the head are closely related to the soul or psychic nature (higher and lower. c. the two eyes are the physical plane correspondences to the monad, who is will and love-wisdom, or atma-buddhi, according to the occult terminology. 14. in the upper body we have an analogy to the triple soul nature. a. the throat, corresponding to the third creative aspect or the body nature, the active intelligence of the soul. b. the heart, the love-wisdom of the soul, the buddhi or christ principle. c. the lungs, the analogy for the breath of life

the column a "threefold way of approach and of withdrawal" these are called in the hindu terminology: the ida, the pingala and the sushumna paths, and they together form the path of life for the individual man and are awakened into activity sequentially and according to ray type and the point of evolution. the sushumna path is not used correctly and safely until the antahkarana has been built and the monad and personality are thereby related, even if it is only by the most tenuous thread. then the monad, the father, the will aspect, can reach the personality in a direct manner, and can arouse the basic centre, and with it blend, unify and raise the three fires- 111- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 7. one of these paths is the one along w

third initiation; and the path of initiation itself. 9. the kundalini fire, about which so much is taught and written in the east, and increasingly in the west, is in reality the union of these three fires, which are focussed by an act of the enlightened will, under the impulse of love, in the basic centre. this unified fire is then raised by the use of a word of power (sent forth by the will of the monad) and by the united authority of the soul and personality, integrated and alive. the human being who can do this in full- 112- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust consciousness is therefore an initiate who has left the third initiation behind him. he, and he alone, can safely raise this triple fire from the base of the spine to the head cen

lly responsive to these three aspects and they make the man upon the physical plane what he is. these three groups are themselves conditioned (via the seven centres, as we have earlier seen) by the astral or mental vehicles, or by the integrated personality, or by the soul which begins to use the personality as a transmitting and transmuting agency, and at the close of the path of discipleship by the monad, via the antahkarana, using that self-created path as a direct channel of communication to the seven centres and from there to the threefold system of nadis, nerves and glands. 7. these three major systems within the human being express through the medium of the physical body the condition or the state of development of the centres. the life, the quality and the energy which they represe

he great duality of spirit and matter, and they then control and govern, in perfect unison, the entire direction of the vehicle of the soul. finally, you will have the spiritual aspect of the human being expressing itself perfectly through the related monad and personality (which is brought about by a third great major fusion. the material man is then responsive to these two, via the head centre (the monad) and the basic centre (the spiritually energised personality. these two centres will then be in complete rapport, expressing the full nature of the spiritual man. it is essential that spiritual healers should get clearly in their minds the picture of the areas in the body which are governed by the head centres and the other centres, because within those areas are the various organs which

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

r "the blood is the life" and uses the heart as its central organ; whilst the consciousness principle uses the nervous system as its instrument, with the intricate extensions of the organ of sensitivity, the spinal column. the objective of education should therefore be the training of the mechanism to respond to the life of the soul. the higher self or soul is the sumtotal of the consciousness of the monad, again in time and space. the lower self or soul is, for our purposes, as much of that sumtotal as any one person in any one life can use and express. this activity is dependent upon the type and quality of the body nature, the mechanism produced by soul activity in other lives, and the effect of reaction to environing conditions. the increasing of soul awareness, the deepening of the fl

tratma is the direct stream of life, unbroken and immutable, which can be regarded symbolically as a direct stream of living energy flowing from the centre to the periphery, and from the source to the outer expression or the phenomenal appearance. it is the life. it produces the individual process and the evolutionary unfoldment of all forms. it is, therefore, the path of life, which reaches from the monad to the personality, via the soul. this is the thread soul and it is one and indivisible. it conveys the energy of life and finds its final anchor in the centre of the human heart and at some central focal point in all forms of divine expression. naught is and naught remains but life. the consciousness thread (antahkarana) is the result of the union of life and substance or of the basic e

lications of this new science can be understood. the science of the antahkarana is concerned with the problem of the continuity of consciousness and with the problem of life and death. keep these two themes clearly in your mind for they are basic and important. the science of the antahkarana deals with the threefold thread which connects- 95- education in the new age copyright 1998 lucis trust a. the monad, the soul and the personality, linking all three periodical vehicles and unifying all seven principles. b. the triple personality and its environment in the three worlds of human enterprise, and later in the other two worlds (making five) of superhuman expression. c. the consciously creative man and the world of ideas. these he must contact and express through creative work, thus bridgin

pirants and disciples is to become aware of this stream of energy in its various diversifications and consciously to employ these energies in two ways: interiorly in self-unfoldment, and in the service of the plan for humanity. 7. the science of the antahkarana teaches certain fundamental truths about the thread, some of which might be enumerated as follows: a. the life thread comes directly from the monad or the one. this thread is anchored in the heart during incarnation. there is the seat of life. b. the consciousness thread comes directly from the soul. it is anchored in the head. there is the seat of consciousness. c. the thread of creative activity is initiated and constructed by the human being. it is anchored- 96- education in the new age copyright 1998 lucis trust when sufficientl

nity as a whole, through the medium of the hierarchy composed of individuals. this is basically the science of the path. the antahkarana, therefore, is the thread of consciousness, of intelligence, and the responsive agent in all sentient reactions. the interesting point to bear in mind, and where we must now lay the emphasis, is that this thread of consciousness is evolved by the soul and not by the monad. the world soul pours its gossamer thread of sentient 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 repe

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

much needed humility. you are being tendered another opportunity. i would ask you to remember this and to endeavour, in relation to this new experiment, to cultivate from the very start a humble spirit and the priceless gift of silence. a group of disciples must be distinguished, as i already told you, by pure reason which will steadily supersede motive, merging eventually into the will aspect of the monad, its major aspect. it is, technically speaking, shamballa in direct relation with humanity. what, therefore, is the group will in any ashram or master's group? is it present in any form vital enough to condition the group relations and to unite all into a band of brothers moving forward into the light? is the spiritual will of the individual personalities of such strength that it negates

ation which indicate to the disciple struggling on the physical plane his goal: 1. his own soul .through direct contact, as the result of alignment. 2. the master .through impression, as a result of sensitivity. 3. the ashram group. through service, as a result of interplay. later, as the initiate-disciple makes progress and as he builds the antahkarana, the energy of the one life, emanating from the monad, brings in the fourth type of inspiration. to these spiritual sources of inspiration must be added lesser ones, such as mental impression, telepathically registered and coming from a multitude of thinkers and minds. these work both as individuals and as members of a group. there is also emotional inspiration to which in its most easily recognisable appearance we give the name of aspirati

ore disciples would learn the value of acting "as if" there is no time for any of you to be lonely these days, for there is no time for you to think about yourselves. the second point i made was the need for you to emphasise and develop the will. presumably, you have all been working at the task of building the antahkarana, the channel of communication between the brain and the spiritual will, or the monad, working through the medium of the spiritual triad. if you have been successful, it will be beginning to dawn upon you that there is a great distinction between goodwill which the masses can and often do grasp, and the will-to-good which is the goal of the disciple. goodwill is relatively simple of expression and all of you know much about it and express much of it. for that, no commenda

ies to the solar plexus, to the heart and finally to the head, we have a pictorial and symbolic presentation within the life experience of the disciple of- 83- discipleship in the new age- volume ii copyright 1998 lucis trust the interrelation and eventual transference of energy from the personality (symbolised by the solar plexus) to the soul (symbolised by the heart centre) and from the soul to the monad (symbolised by the head centre. these correspondences are of value as they are an argument for the factual nature of the process and they also enable the aspirant to grasp somewhat the nature of the undertaking to which he is committed. certain aspects of relationship, therefore, emerge into the consciousness of the disciple and at this point in his training the following four relations

. this is of great importance and serves to clarify the mind of the aspirant because it is symbolic again of the immediate present problem of the personality and the soul. 4. the relation between the ajna centre (between the eyebrows) and the thousand-petalled lotus. when these two centres are correctly related to each other, then the man can take the third initiation at which time the potency of the monad can begin to make its presence felt, linking heart and head and solar plexus. there is an intermediate stage in which the heart and the ajna centre become aligned and related. this stage is omitted from the enumeration given above owing to the fact that it is of a sevenfold nature and the method of transition and of transference is dependent upon the ray quality. one new item of informat

ajna and highest head centre, up into the soul body. this produces, when correctly done, a vivifying of the sutratma and links the personality and soul into one blended unit. it is what might be called the acme of alignment. 3. then endeavour to throw the attention of the united soul-personality toward the spiritual triad. iii. reflect upon the antahkarana and its relation to soul-personality and the monad. in your personal instructions this year, i am not going to be explicit nor am i going to give you each an individual meditation. the time for that is past. you have had much along that line. i am going to revert to an aspect of the old system of training and give you hints and brief injunctions, leaving you to do your own interpreting, to make right application and to profit or fail to

il chamber of shamballa) seeks to influence human will, it is an expression in hierarchical terms as the will-to-good and in human terms as goodwill, as loving determination or as a fixed intention to bring about right human- 121- discipleship in the new age- volume ii copyright 1998 lucis trust relations. even christ himself struggled with the problem of the divine will, and addressed himself to the monad at the moment when he first realised the extent and the complexity of his mission as world saviour. he then cried aloud "father, not my will but thine be done" those words marked the relinquishing of the vehicles through which he had been attempting to salvage humanity; it indicated to him what might at that time have appeared to be an apparent failure and that his mission was not accomp

ment. mode of contact this deeply esoteric alignment exercise is preparatory for a state of more occult and general alignment; of this alignment, the effective use of the new great invocation will be an expression. in this third meditation you have man, the spiritual man, grounded in the soul, entering into a close contact (leading eventually to fusion) with the spiritual triad, the reflection of the monad. this is done through the alignment of heart, mind and will. thus is a world server created. this alignment exercise (when correctly and persistently followed) will find expression as a master upon the physical plane. it must inevitably produce the initiate. it "seals to him the door where evil dwells" in the personality sense. the invocation, when rightly used by humanity and when it be

you the need is to complete and strengthen the rainbow bridge and then to use it with facility. the symbology of the antahkarana tends badly to complicate the grasp of its real nature. may i remind you that, just as the soul is not a twelve-petalled lotus floating around in mental substance, but is in reality a vortex of force or twelve energies held together by the will of the spiritual entity (the monad on its own plane, so the antahkarana is not a series of energy threads, slowly woven by the soul-infused personality, and met by corresponding threads projected by the spiritual triad, but is in reality a state of awareness. these symbols are true and living forms, created through the power of thought by the disciple, but in time and space they have no true existence. the only true exist

d on its own plane, so the antahkarana is not a series of energy threads, slowly woven by the soul-infused personality, and met by corresponding threads projected by the spiritual triad, but is in reality a state of awareness. these symbols are true and living forms, created through the power of thought by the disciple, but in time and space they have no true existence. the only true existence is the monad on its own plane, active, expressive will in emergence, and in turn, active love in establishing relationships and equally active intelligence in the use of the two higher energies. it must not be forgotten that the energy of intelligence, focussed in the mind, is the instrument or implementing agency of the other two monadic energies. h.p.b. taught that the antahkarana was primarily the

r group brothers into my group and brings a revelation of the hidden side of a chela's life. when i say this i refer to his new astral conditioning. this is given the name of the revelation of group feeling. this subject is vaster in its implications than you might surmise, for it concerns united group sensitivity or response, outwards to the world of men, inwards to the hierarchy, and upwards to the monad. it does not concern the sum total of the petty moods and feelings of the personalities of the group members. its second use is to bring about contact with the master of your group in this case myself, the master d.k. this is a process which i have already done my best to help you to achieve through my instructions re the full moon contact something you have most inadequately understood

revelation" this involves consequently: a. a tremendous pull between the pairs of opposites. b. the existence, as a result, of a field of tension. c. the effort to stand firm at the midway point. i would remind you that this does not refer to the man upon the path of life, pulled as he is between the pairs of opposites upon the plane of desire, but to the soul standing at the midway point between the monad and the personality and preparing to make the great renunciation a renunciation which the personality makes possible and to disappear, leaving the two (personality and monad) perfectly at-one. it is the man, as the soul, in full waking consciousness who takes initiation. hence the emphasis upon soul contact when a man is upon the probationary path and passing through the early stages of

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

nts of the divine triplicity who are known, esoterically and in the east as the three kumaras, or the three buddhas of activity. what do these names and these great individualities mean to you and to average humanity? nothing at all and this is necessarily so. they remain but names and possible hypothetical expressions of divinity until after the third initiation when the conscious recognition of the monad becomes possible; then forces and energies, personified for us in these great and stupendous lives, can be demonstrated as having true existence. on the way to these- 103- the externalisation of the hierarchy copyright 1998 lucis trust fundamental recognitions, their three representatives within the limits of the hierarchy must be accepted and known to be correspondingly functioning acti

essive life in form are no longer goals but are left far behind. in spite of all this, it is necessary to remember that the gain of all experience for ever persists, nothing is ever lost; that which life in form has conferred is still in the possession of the immortal spiritual entity; that which the soul-consciousness has enfolded and included is still the rich endowment of being, centred now in the monad; hierarchical experience is merged into the purposes of the council chamber at shamballa, but ability to work in the hierarchy ever lasts because the hierarchical constitution and institution condition all manifestation for what reason this is so, no one knows, but so is the divine will. in synthesis and in the all-inclusive awareness of the great life which enfolds all that is, everythi

rchical form will no longer be required. the three major centres will then become the two, and the hierarchy will disappear and only shamballa and humanity will remain, only spirit or life, and substance as an expression of intelligent love will be left. this corresponds to the experience of the individual initiate at the fourth initiation, when the causal body, the soul body, disappears and only the monad and its expression, the personality (a fusion- 371- the externalisation of the hierarchy copyright 1998 lucis trust of soul and form) are left. this event of final dissolution will take place only at the close of our planetary existence, when the door to individualisation is finally closed for a pralayic period and the way of the higher evolution will be more closely trodden than the pat

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

the following realisations will be found necessary: 1. a realisation that all moods, all display of sorrow, of pain, or of happy excitement are due to our identification with the objects of desire, with the form aspect, and with that which is material. 2. an understanding of the emotional or astral body and the place it plays in the student's development. it should be recognised as the shadow of the monad, and a connection should be traced between the astral sheath..6th plane the buddhic sheath..4th plane the monadic sheath..2nd plane and the place the love petals in the egoic lotus play should also be carefully considered. 3. a comprehension of the potency of the astral sheath owing to its undivided nature. 4. a study of the purpose of the solar plexus, and the part it plays as an organ

o the personality. i would call your attention to the following analogies: head monad a tma p urpose heart soul b uddhi p ure reason base of spine p ersonality m anas spiritual activity in these words you have, therefore, the position of the personality indicated as it stands at the penetrating point of the antahkarana as it contacts the manas or lower mind and is thus the agent of the purpose of the monad, working through the spiritual triad which is as you know related to the personality by the antahkarana. the heart as an aspect of pure reason requires careful consideration. it is usually considered the organ of pure love but from the angle of the esoteric sciences love and reason are synonymous terms, and i would have you reflect upon why this should be. love is essentially a word for

mes spiritually obsolete because purpose has reached a point of fulfillment and the activity set in motion is such that purpose cannot be arrested or stopped. the disciple cannot then be deterred, and no hindrance or difficulty is hard enough to prevent his moving forward. then we have eventual destruction of what theosophists call the causal body and the establishing of a direct relation between the monad and its tangible expression upon the- 18- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust physical plane. the head centre and the centre at the base of the spine will be in direct unimpeded relation; monadic will and personality will likewise will be in a similar unimpeded relation, via the antahkarana. i would have you remember that the wi

will likewise will be in a similar unimpeded relation, via the antahkarana. i would have you remember that the will aspect is the final dominating principle. in the group application of these ideas the same basic and profound development must take place, and a group of disciples must be distinguished by pure reason, which will steadily supersede motive, merging eventually into the will aspect of the monad its major aspect. it is, technically speaking, shamballa in direct relation with humanity. what, therefore, is the group will in any ashram or master's group? is it present in any form vital enough to condition the group relations and to unite its members into a band of brothers moving forward into the light? is the spiritual will of the individual personalities of such strength that it

lower nature of which it becomes increasingly aware. b. or the burning ground of sorrow, agony, horror and pain which is the characteristic quality of life in the three worlds, particularly at this time. but the burning ground referred to here is something very different. when the blazing light of the sun is correctly focussed on or through a glass it can cause ignition. when the blazing light of the monad is focussed directly upon the personality, via the antahkarana and not specifically through the soul, it produces a blazing fire which burns up all hindrances in a steady, sequential process. wording it otherwise, when the will aspect streams from the monad and focusses through the personal will (as the mind can grasp and realise it) it destroys as by fire all elements of self-will. as t

he reflection and the individual self-will is the distortion) is gradually transmitted, via the antahkarana, direct to the man upon the physical plane. this produces the higher correspondence of those qualities so glibly spoken of by the well-trained but dense esotericist transmutation and transformation. the result is the assimilation of the individual will and the egoic will into the purpose of the monad which is the purpose undeviating and unalterable of the one in whom we live and move and have our being. this is the field of the true burning, for our "god is a consuming fire" this is the burning bush or the burning tree of life of biblical symbolism. this highest of all the fires, this deeply spiritual and hitherto seldom recognised burning-ground, has its effects summed up for us in

scomfort, instead of- 21- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust learning the needed lesson of receiving and handling force. where, however, real love exists, it will produce the lessening of the personality will, the evocation of the sacrificial egoic will, and a constantly growing capacity to identify the group with the will or purpose of the monad. the progress of the group is, therefore, from one burning ground to another each burning ground being colder and clearer than the preceding one but producing sequentially the burning fire, the clear cold lighted fire, and the consuming divine fire. thus in parables the truth goes out, and gradually the initiate grasps the uses of heat, warmth, light and energy; he arrives at an understa

tude of the would-be initiate: it should be one of purpose, governed by pure reason and working out in spiritual activity. that is a sentence easily written, but what specifically does it convey to you? let me enlarge upon it somewhat. the attitude of the initiate-in-training should be one of right spiritual motive the motive being the intelligent fulfillment of the will aspect of divinity, or of the monad. this involves the merging of his personality self-will into that of the sacrificial will of the soul; and this, when accomplished, will lead to the revelation of the divine will. of this will, no one who is not an initiate has any conception. it means, secondly, the release of the faculty of spiritual perception and of intuitive understanding, which involves the negation of the activity

itive understanding, which involves the negation of the activity of the lower or concrete mind, of the lower personal self, and the subordination of the knowledge aspect of the soul to the clear pure light of the divine understanding. when these two factors are beginning to be active, you will have the emergence of true spiritual activity upon the physical plane, motivated from the high source of the monad, and implemented by the pure reason of the intuition. it will be apparent to you, therefore, that these higher spiritual faculties can only be brought into play when the bridging antahkarana is beginning to play its part. hence the teaching which i am giving on the construction of the rainbow bridge. these rules are in reality great formulas of approach, but they indicate approach to a s

life of the initiate or of the initiate group. the scales fall from the eyes, bringing about paradoxically the "dark night of the soul" and the sense of being alone and bereft of all help. this led (in the case of the christ, for instance) to that appalling moment in the garden of gethsemane, and which was consummated on the cross, when the will of personality-soul clashed with the divine will of the monad. the revelation to the initiate of the ages of severance from the central reality, and of all its attendant implications, descends upon the one who is attempting to stand "in isolated unity" as patanjali (to quote him a second time) calls the experience*(3) the omnipresence of divinity within all forms pours in upon the consciousness of the initiate, and the mystery of time, space and el

es ahead. this involves the construction of what is technically the antahkarana, the rainbow bridge. this is built by the disciple-in-training upon the basis of his past experience; it is anchored in the past and firmly grounded in the highest, rightly oriented aspect of the personality. as the disciple then creatively works, he finds that there is a reciprocal action on the part of the presence, the monad the unity which stands behind the door. he discovers that one span of the bridge (if i might so call it) is being built or pushed forward from the other side of the gulf separating him from experience in the life of the spiritual triad. this spiritual triad is essentially, to the initiate, what the threefold personality is to the man in physical incarnation- 28- a treatise on the seven r

seven rays- volume v: the rays and the initiations copyright 1998 lucis trust i wonder if i have succeeded in giving you at least a general idea of the possibilities lying ahead of the disciple, and incited you to definite conscious response to those possibilities. i cannot do other than speak in terms of consciousness, even though the life of the triad leading in its turn to identification with the monad, as the personality life leads eventually to soul control and expression has naught to do with consciousness or sensitivity as those terms are commonly understood. yet remember how, in all my teachings upon occult unfoldment, i have used the word identification. this is the only word i have found which can in any way convey the complete unity which is finally achieved by those who develo

APOCRYPHON OF JOHN

l come to pass, that you may know the things which are not revealed and those which are revealed, and to teach you concerning the unwavering race of the perfect man. now, therefore, lift up your face, that you may receive the things that i shall teach you today, and may tell them to your fellow spirits who are from the unwavering race of the perfect man" and i asked to know it, and he said to me "the monad is a monarchy with nothing above it. it is he who exists as god and father of everything, the invisible one who is above everything, who exists as incorruption, which is in the pure light into which no eye can look "he is the invisible spirit, of whom it is not right to think of him as a god, or something similar. for he is more than a god, since there is nothing above him, for no one lo

BLAVATSKY H P ANTHROPOGENESIS

of india. for instance, in kapila's "sankhya" philosophy, unless, allegorically speaking, purusha mounts on the shoulders of prakriti, the latter remains irrational, while the former remains inactive without her. therefore nature (in man) must become a compound of spirit and matter before he becomes what he is; and the spirit latent in matter must be awakened to life and consciousness gradually. the monad has to pass through its mineral, vegetable and animal forms, before the light of the logos is awakened in the animal man. therefore, till then, the latter cannot be referred to as "man" but has to be regarded as a monad imprisoned in ever changing forms. evolution, not creation, by means of words is recognized in the philosophies of the east, even in their exoteric records. ex oriente lu

ey must drink (a. let us dry them (the waters (a) says the catechism (commentaries "it is from the material worlds that descend they, who fashion physical man at the new manvantaras. they are inferior lha (spirits, possessed of a dual body (an astral within an ethereal form. they are the fashioners and creators of our body of illusion "into the forms projected by the lha (pitris) the two letters (the monad, called also 'the double dragon) descend from the spheres of expectation* but they are like a roof with no walls, nor pillars to rest upon "man needs four flames and three fires to become one on earth, and he requires the essence of the forty-nine fires* to be perfect. it is those who have deserted the superior spheres, the gods of will* who complete the manu of illusion. for the 'double

ent of man towards perfection, is (a) the monad[[vol. 2, page] 110 the secret doctrine. or that which acts in it unconsciously through a force inherent in itself; and (b) the lower astral body or the personal self. the former, whether imprisoned in a vegetable or an animal body, is endowed with, is indeed itself, that force. owing to its identity with the all-force, which, as said, is inherent in the monad, it is all-potent on the arupa, or formless plane. on our plane, its essence being too pure, it remains all-potential, but individually becomes inactive: e.g, the rays of the sun, which contribute to the growth of vegetation, do not select this or that plant to shine upon. uproot the plant and transfer it to a piece of soil where the sunbeam cannot reach it, and the latter will not follo

ence being too pure, it remains all-potential, but individually becomes inactive: e.g, the rays of the sun, which contribute to the growth of vegetation, do not select this or that plant to shine upon. uproot the plant and transfer it to a piece of soil where the sunbeam cannot reach it, and the latter will not follow it. so with the atman: unless the higher self or ego gravitates towards its sun the monad- the lower ego, or personal self, will have the upper hand in every case. for it is this ego, with its fierce selfishness and animal desire to live a senseless life (tanha, which is "the maker of the tabernacle" as buddha calls it in dhammapada (153 and 154. hence the expression "the spirits of the earth clothed the shadows and expanded them" to these "spirits" belong temporarily the hum

t is this ego, with its fierce selfishness and animal desire to live a senseless life (tanha, which is "the maker of the tabernacle" as buddha calls it in dhammapada (153 and 154. hence the expression "the spirits of the earth clothed the shadows and expanded them" to these "spirits" belong temporarily the human astral selves; and it is they who give, or build, the physical tabernacle of man, for the monad and its conscious principle, manas, to dwell in. but the "solar" lhas, spirits, warm them, the shadows. this is physically and literally true; metaphysically, or on the psychic and spiritual plane, it is equally true that the atman alone warms the inner man; i.e, it enlightens it with the ray of divine life and alone is able to impart to the inner man, or the reincarnating ego, its immor

ps from the growth and segmentation of the remaining part of the nucleus which is nourished by the substance of the cell. then why could not beings have lived thus, and been created in this way- at the very beginning of human and mammalian evolution? this may, perhaps, serve as an analogy to give some idea of the process by which the second race was formed from the first. the astral form clothing the monad was surrounded, as it still is, by its egg-shaped sphere of aura, which here corresponds to the substance of the germ-cell or ovum. the astral form itself is the nucleus, now, as then, instinct with the principle of life. when the season of reproduction arrives, the sub-astral "extrudes" a miniature of itself from the egg of surrounding aura. this germ grows and feeds on the aura till it

odern orientalist seems able to soar? indeed, it is much more. here we have an allusion to the "egg-born" third race; the first half of which is mortal, i.e, unconscious in its personality, and having nothing within itself to survive; and the latter half of which becomes immortal in its individuality, by reason of its fifth principle being called to life by the informing gods, and thus connecting the monad with this earth. this is pollux; while castor represents the personal, mortal man, an animal of not even a superior kind, when unlinked from the divine individuality "twins" truly; yet divorced by death forever, unless pollux, moved by the voice of twinship, bestows on his less favoured mortal brother a share of his own divine nature, thus associating him with his own immortality. such i

oteric mythology, and could therefore hardly be regarded as castor- and at the same time be identified with diana- ancient symbologists who held the sun, the king of all sidereal orbs, as the visible image of the highest deity, would not have personified it by pollux, a demi-god only[[footnote(s* pindar. nem. x, 60, dissen* schol. eurip "orestes" 463, dindorf. see decharme's "mythol" etc, p. 654* the monad is impersonal and a god per se, albeit unconscious on this plane. for, divorced from its third (often called fifth) principle, manas, which is the horizontal line of the first manifested triangle or trinity, it can have no consciousness or perception of things on this earthly plane "the highest sees through the eye of the lowest" in the manifested world; purusha (spirit) remains blind wi

the great manvantaric cycle of seven rounds, beginning in the first round with mineral, vegetable, and animal, brings its evolutionary work on the descending arc to a dead stop in the middle of the fourth race, at the close of the first half of the fourth round. it is on our earth, then (the fourth sphere and the lowest) and in the present round, that this middle point has been reached. and since the monad has passed, after its "first inmetallization" on globe a, through the mineral, vegetable, and animal worlds in every degree of the three states of matter, except the last degree of the third or solid state, which it reached only at the "mid-point of evolution" it is but logical and natural that at the beginning of the fourth round on globe d, man should be the first to appear; and also t

in every degree of the three states of matter, except the last degree of the third or solid state, which it reached only at the "mid-point of evolution" it is but logical and natural that at the beginning of the fourth round on globe d, man should be the first to appear; and also that his frame should be of the most tenuous matter that is compatible with objectivity. to make it still clearer: if the monad begins its cycle of incarnations through the three objective kingdoms on the descending curved line, it has necessarily to enter on the reascending curved line of the sphere as a man also. on the descending arc it is the spiritual which is gradually transformed into the material. on the middle line of the base, spirit and matter are equilibrized in man. on the ascending arc, spirit is sl

enter on the reascending curved line of the sphere as a man also. on the descending arc it is the spiritual which is gradually transformed into the material. on the middle line of the base, spirit and matter are equilibrized in man. on the ascending arc, spirit is slowly re-asserting itself at the expense of the physical, or matter, so that, at the close of the seventh race of the seventh round, the monad will find itself as[[vol. 2, page] 181 men, the progenitors of animals. free from matter and all its qualities as it was in the beginning; having gained in addition the experience and wisdom, the fruition of all its personal lives, without their evil and temptations. this order of evolution is found also in genesis (ch. 1 and 2) if one reads it in its true esoteric sense, for chapter i

eases to be human only when it becomes absolutely divine. the terms "mineral "vegetable" and "animal" monad are meant to create a superficial distinction: there is no such thing as a monad (jiva[[vol. 2, page] 186 the secret doctrine. other than divine, and consequently having been, or having to become, human. and the latter term has to remain meaningless unless the difference is well understood. the monad is a drop out of the shoreless ocean beyond, or, to be correct, within the plane of primeval differentiation. it is divine in its higher and human in its lower condition- the adjectives "higher" and "lower" being used for lack of better words- and a monad it remains at all times, save in the nirvanic state, under whatever conditions, or whatever external forms. as the logos reflects the

BLAVATSKY H P COSMOGENESIS

planets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 the moon. 155 transmigrations of the ego. 159 the septenary chain. 161 relation of the other planets to the earth. 163- explanations concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad defined. 177 the lunar monads- the pitris. 179 a triple evolution in nature. 181- stanza vi- continued. 191 "creation" in the fourth round. 191 the "curse "sin" and "war. 193 the struggle for life and the birth of the worlds. 202 the adepts and the sacred island. 207- stanza vii- the parents of man on earth. 213 divisions of the hierarchies. 214 correlations of beings. 223 what incarnate

page] xvi contents. page. xii. ancient thought in modern dress. 579 all-potential unity. 583 the "seventh" in chemistry. 585- xiii. the modern nebular theory. 588 forces are emanations. 591 what is the nebula. 595- xiv. forces- modes of motion or intelligences. 601 the vital principle. 603 occult and physical science. 605- xv. gods, monads, and atoms. 610 the gods of the ancients- the monads. 613 the monad and the duad. 617 the genesis of the elements. 621 hermes and huxley. 625 the teaching of leibnitz. 627 the monads according to occultism. 632- xvi. cyclic evolution and karma. 634 karmic cycles and universal ethics. 637 destiny and karma. 639 karma-nemesis. 643- xvii. the zodiac and its antiquity. 647 the jewish patriarchs and the signs of the zodiac. 651 zodiacal cycles. 656 hindu astr

ul) though a mere breath, in our conceptions, is still something material when compared with divine "spirit (atma) of which it is the carrier or vehicle. fohat, in his capacity of divine love (eros, the electric power of affinity and sympathy, is shown allegorically as trying to bring the pure spirit, the ray inseparable from the one absolute, into union with the soul, the two constituting in man the monad, and in nature the first link between the ever unconditioned and the manifested "the first is now the second (world- of the lipikas- has reference to the same (b) the "army" at each angle is the host of angelic beings (dhyan-chohans) appointed to guide and watch over each respective region from the beginning to the end of manvantara. they are the "mystic watchers" of the christian kabali

in any western language which approximately conveys the idea intended. the word "men" at least indicates that these beings were "manus" thinking entities, however they differed in form and intellection from ourselves. but in reality they were, in respect of spirituality and intellection, rather "gods" than "men" the same difficulty of language is met with in describing the "stages" through which the monad passes. metaphysically speaking, it is of course an absurdity to talk of the "development" of a monad, or to say that it becomes "man" but any attempt to preserve metaphysical accuracy of language in the use of such a tongue as the english would necessitate at least three extra volumes of this work, and would entail an amount of verbal repetition which would be wearisome in the extreme

tual. it is now no more a passage of the impersonal monad through many and various forms of matter- endowed at best with instinct and consciousness on quite a different plane- as in the case of external evolution, but a journey of the "pilgrim-soul" through various states of not only matter but self-consciousness and selfperception, or of perception from apperception (see "gods, monads and atoms) the monad emerges from its state of spiritual and intellectual unconsciousness; and, skipping the first two planes- too near the absolute to permit of any correlation with anything on a lower plane- it gets direct into the plane of mentality. but there is no plane in the whole universe with a wider margin, or a wider field of action in its almost endless gradations of perceptive and apperceptive q

sm" it is there stated with regard to the enormous period intervening between the mineral epoch on globe a, and the man-epoch* that "the full development of the[[footnote(s[[footnote continued from previous page] earth as a plank of salvation for the personalities in which it indwells. it is for the latter to cling to it; and thus partaking of its divine nature, obtain immortality. left to itself the monad will cling to no one; but, like the "plank" be drifted away to another incarnation by the unresting current of evolution* the term "man epoch" is here used because of the necessity of giving a name to that fourth kingdom which follows the animal. but in truth the "man" on globe a during the first round is no man, but only his prototype or dimensionless image from the astral regions[[vol

al, vegetable, and animal, though the same throughout the series of cycles from the lowest elemental up to the deva kingdom, yet differs in the scale of progression. it would be very misleading to imagine a monad as a separate entity trailing its slow way in a distinct path through the lower kingdoms, and after an incalculable series of transformations flowering into a human being; in short, that the monad of a humboldt dates back to the monad of an atom of horneblende. instead of saying a "mineral monad" the more correct phraseology in physical science, which differentiates every atom, would of course have been to call it "the monad manifesting in that form of prakriti called the mineral kingdom" the atom, as represented in the ordinary scientific hypothesis, is not a particle of somethin

tual evolution is passing through that arc of its circuit. the "monadic[[vol. 1, page] 179 the lunar monads. essence" begins to imperceptibly differentiate towards individual consciousness in the vegetable kingdom. as the monads are uncompounded things, as correctly defined by leibnitz, it is the spiritual essence which vivifies them in their degrees of differentiation, which properly constitutes the monad- not the atomic aggregation, which is only the vehicle and the substance through which thrill the lower and the higher degrees of intelligence. leibnitz conceived of the monads as elementary and indestructible units endowed with the power of giving and receiving with respect to other units, and thus of determining all spiritual and physical phenomena. it is he who invented the term apper

system are inextricably interwoven and interblended at every point. these are the monadic (or spiritual, the intellectual, and the physical evolutions. these three are the finite aspects or the reflections on the field of cosmic illusion of atma, the seventh, the one reality. 1. the monadic is, as the name implies, concerned with the growth and development into still higher phases of activity of the monad in conjunction with- 2. the intellectual, represented by the manasa-dhyanis (the solar devas, or the agnishwatta pitris) the "givers of intelligence and consciousness* to man and- 3. the physical, represented by the chhayas of the lunar pitris, round which nature has concreted the present physical body. this body serves as the vehicle for the "growth (to use a misleading word) and the tr

l be seen that the fourth member of a series occupies a unique position. unlike the others, the fourth has no "sister" globe on the same plane as itself, and it thus forms the fulcrum of the "balance" represented by the whole chain. it is the sphere of final evolutionary adjustments, the world of karmic scales, the hall of justice, where the balance is struck which determines the future course of the monad during the remainder of its incarnations in the cycle. and therefore it is, that, after this central turning-point has been passed in the great cycle- i.e, after the middle point of the fourth race in the fourth round on our globe- no more monads can enter the human kingdom. the door is closed for this cycle and the balance struck. for were it otherwise- had there been a new soul[[vol. 1

ook. as the commentary, broadly rendered, says- 1 "every form on earth, and every speck (atom) in space strives in its efforts towards self-formation to follow the model placed for it in the' heavenly man. its (the atom's) involution and evolution, its external and internal growth and development, have all one and the same object- man; man, as the highest physical and ultimate form on this earth; the monad, in its absolute totality and awakened condition- as the culmination of the divine incarnations on earth" 2 "the dhyanis (pitris) are those who have evolved their bhuta (doubles) from themselves, which rupa (form) has become the vehicle of monads (seventh and sixth principles) that had completed their cycle of transmigration in the three preceding kalpas (rounds. then, they (the astral d

did the form of man in the beginning evolve from within without. after the cycle in which man began to procreate his species after the fashion of the present animal kingdom, it became the reverse. the human foetus follows now in its transformations all the forms that the physical frame of man had assumed throughout the three kalpas (rounds) during the tentative efforts at plastic formation around the monad by senseless, because imperfect, matter, in her blind wanderings. in the present age, the physical embryo is a plant, a reptile, an animal, before it finally becomes man, evolving within himself his own ethereal counterpart, in his turn. in the beginning it was that counterpart (astral man) which, being senseless, got entangled in the meshes of matter" but this "man" belongs to the fourt

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

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

ained in these limits. he appears in a triple aspect, but this is, of course, merely an appearance, for in reality he is a unity. this triple aspect shows him as will, wisdom, and activity, and from each of these came forth one of the creative life waves that formed the universe. the third wave created matter, the second wave aggregated diffuse matter into form, and the first wave brought with it the monad, that scintillation of himself which took possession of formed matter and thereby started the process of evolution. logos (newsletter) the newsletter of the swedenborg foundation which is headquartered at 320 n. church st, west chester, pa 19380. the newsletter is also available on the internet at http/ swedenborg.com/logos.html. encyclopedia of occultism& parapsychology. 5th ed. logos 9

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

that the money he gave always passed for the current coin of the realm. in ireland, the o donoghue, who lived beneath the waters of an inland lake and rode over its surface on a steed white as the foam of its waves, was said to distribute treasures that proved genuine to the good but were spurious to the undeserving. monad (in theosophy) theosophical term that literally means a unit (greek monas. the monad is frequently described as a divine spark, which is an appropriate expression, for it is a part of the logos, the divine fire. the logos has three aspects.will, wisdom, and activity, and since the monad is part of the logos, it also has these three aspects. it abides continually in its appropriate world, the monadic, but in order that the divine evolutionary purposes may be carried out

nal, it leaves its aspect of will behind, and in the intuitional sphere appears in an intuitional body as a spirit possessing the aspects of wisdom and activity. on passing in turn from this sphere to the next, the higher mental, it leaves the aspect of wisdom behind and appears in a casual body as a spirit possessing the aspect of activity. to put this somewhat abstruse doctrine in another form, the monad has, at this stage, manifested itself in three spheres. in the spiritual it has transfused spirit with will; in the intuitional it has transfused spirit with wisdom; and in the higher mental it has transfused spirit with activity or intellect; and it is now a human ego, corresponding approximately to the common term soul, an ego which, despite all changes, remains the same until eventual

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

the lower mental sphere and appears in a mental body as possessing mind; then betakes itself to the astral sphere and appears in the astral body as possessing emotions; and finally to the physical sphere and appears in a physical body as possessing vitality. these three lower bodies.the mental, the astral, and the physical. constitute the human personality, which dies at death and is renewed when the monad in fulfillment of the process of reincarnation, again manifests itself in these bodies. monck, rev. francis ward (ca. 1878) british clergyman who started his career as minister of the baptist chapel at earls barton, england, and gave up his ecclesiastical vocation for professional mediumship. his adhesion to spiritualism was first announced in 1873. he claimed great mediumistic powers, t

resentation of this idea appeared in a book by noel langley, edgar cayce and reincarnation, and has passed into new age literature. theosophical teachings on reincarnation the major conduit of reincarnationist teachings in the west during the twentieth century has been the theosophical society. according to theosophy, the various manifestations in the flesh are merely small portions of one whole. the monad, the divine spark, or individuality, remains the same throughout the whole course of reincarnation and is truly a denizen of the three higher worlds.the spiritual, the intuitional, and the higher mental. in order to further its growth and the widening of its experience and knowledge, however, it is necessary for the monad to descend into the worlds of denser matter.the lower mental, the

lds.the spiritual, the intuitional, and the higher mental. in order to further its growth and the widening of its experience and knowledge, however, it is necessary for the monad to descend into the worlds of denser matter.the lower mental, the astral, and the physical.and take back with it to the higher worlds what it learns there. since it is impossible to progress far during one manifestation, the monad must return again and again to the lower worlds. the laws of progress, the laws that govern reincarnation, are those of evolution and of karma. the scheme of the evolution of life decrees that all shall sooner or later attain perfection by developing to the utmost their latent powers and qualities, and each manifestation in the lower worlds is but one short journey nearer to the goal. th

clairvoyant, the higher the world his or her vision can pierce. each world has its appropriate inhabitants, clothed in appropriate bodies, and possessing appropriate states of consciousness. according to theosophical belief, the two highest worlds, the divine and the monadic, are at present incapable of attainment by human powers, and the remaining five are attainable in greater or lesser degree. the monad (soul, for the purpose of gathering experience, finds it necessary to pass downward into the material sphere. when it has taken possession of the spiritual, intuitional, and higher mental worlds, it may be looked on as a soul embodying will, intuition, and intellect, continuing eternally the same entity, never altering except by reason of increasing development, and hence being immortal

finds it necessary to pass downward into the material sphere. when it has taken possession of the spiritual, intuitional, and higher mental worlds, it may be looked on as a soul embodying will, intuition, and intellect, continuing eternally the same entity, never altering except by reason of increasing development, and hence being immortal. these worlds, however, do not afford sufficient scope to the monad and it presses still further down into matter, through the lower mental, and into the astral and physical worlds. the bodies with which it is there clothed form its personality and this personality suffers death and is renewed at each fresh incarnation, a process generally called reincarnation. at the death of the physical body, the ego has merely cast aside a garment and continues to li

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

fter the "vestiges, which recurs again and again in the eroici furori, until, by progressive insights, the dogs, thoughts of divine things, devour actaeon and he becomes wild, like a stag dwelling in the woods, and obtains the power of contemplating the nude diana, the beautiful disposition of the body of nature. he sees all as one. he sees amphitrite the ocean which is the source of all numbers, the monad, and if he does not see it in its essence, the absolute light, he sees it in its image, for from the monad which is the divinity proceeds this monad which is the world.4 the religion which is cultivated under the marvellously complex and beautiful imagery of the eroici furori is the same as the egyptian religion of the spaccio delta bestia trionfante which contemplated the divine in all

robation of lactantius, as prophecies or prefiguration of the christian trinity, lie at the heart of ficino's christian neoplatonism, much of the terminology of which bruno is here repeating. but bruno, the "egyptian, rejects the christian interpretation and reverts to the hermetic gnosticism. after the "infigurables" come the "figurables, the magic inner statues. first is the statue of apollo or the monad. he stands in his chariot to signify the absolute one; he is naked to signify the one simplicity; the constancy and solidity of his rays signify the one pure truth. one crow flying before his face signifies unity by the negation of multitude. he denotes one genus because he illuminates all the stars; one species because he illuminates the twelve signs; one number through the lion his sig

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

the history of one dynasty serves for all the rest. this doctrine of a triplicated deity appearing at the beginning of a new creation may be traced in nearly every country of the globe. among the buddhists of china, fo is mysteriously multiplied into three persons in the same manner as is fo-hi, who is evidently noah. among the hindoos is observed the triad brahma, vishnu, and siva springing from the monad brahm or brahme. this triad appears on the earth at the beginning of each manwantara in the human form of menu and his three sons. we are assured that among the tartars evident traces are found of a similar god, who is seated on the lotus. it is also figured on a siberian medal in the imperial collection at st. petersburg. the jakuthi tartars, who are said to be the most numerous people

HELENA BLAVATSKY THE KEY TO THEOSOPHY

upa the seat of animal desires and passions this is the center of the animal man, where lies the line of demarcation which separates the mortal man from the immortal entity. theosophical division of the upper imperishable triad sanskrit term exoteric meaning explanation (e) manas-a dual principle in its functions. mind, intelligence: which is the higher human mind, whose light, or radiation links the monad, for the lifetime, to the mortal man. the future state and the karmic destiny of man depend on whether manas gravitates more downward to kamarupa, the seat of the animal passions, or upwards to buddhi, the spiritual ego. in the later case, the higher consciousness of the individual spiritual aspirations of mind (manas, assimilating buddhi, are absorbed by it and form the ego, which goes

s, and in which all except its spiritual prototype is doomed to a change so radical as to leave no trace behind. q. how so? can my conscious terrestrial "i" perish not only for a time, like the consciousness of the materialist, but so entirely as to leave no trace behind? a. according to the teaching, it must so perish and in its fullness; all except the principle which, having united itself with the monad, has thereby page 78 the key to theosophy- hp blavatsky.txt become a purely spiritual and indestructible essence, one with it in the eternity. but in the case of an out-and-out materialist, in whose personal "i" no buddhi has ever reflected itself, how can the latter carry away into the eternity one particle of that terrestrial personality? your spiritual "i" is immortal; but from your p

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ago, the t c b c was drawn afresh on the floor with chalk for each meeting, instead of being printed; and it was considered part of a good r.w.m. fs knowledge that he should be able to draw it quickly and quite perfectly without having to look at a copy. 275. in the diagram of the t c b c we see the altar, and on it the v.s.l. from that a ladder goes up to the seven-pointed star, which represents the monad in man, in whom the seven types of life or consciousness are all to be perfect to the limits of human possibility. that star represents also the logos, the supreme consciousness of our solar system, god fs consciousness, which is already perfected in a degree altogether beyond human comprehension. 276. the ladder has many steps, which indicate the virtues by means of which we may ascend

e reply was that they had found a s c s c, in the c c of the building, which stood for god. the consummation of the f.c. work was to discover that c c; but the m.m. has his eye upon it all the time as the place where he hopes to find the lost truth. 649. it is on the c c, the officers now say, that they hope to find the genuine s c s of a m.m. it is by finding in himself that deeper self which is the monad, beyond even the higher triad, that the m.m. will at last discover the supreme secret of life, and will then find in very truth by his own living experience that he is and always has been one with god. there is something almost vedantic in this masonic conception of lost s c s, for the vedantins say that in this maze of life men have lost themselves, as it were, in a great and terrible f

its several parts. so runs the ritual. 652. but there is a meaning deeper than this, for these are the tools with which the arhat is to become an adept. in earlier degrees his consciousness had to be raised from the s c to the c c, that is, from the quadrilateral to the triangle, from the lower to the higher self; but now it has to be raised from the triangle to the point, from the higher self to the monad. the monad is now beginning to work its will in the higher self, as before the higher self worked its will in the lower. the s c t represents the action of that monad, as it turns upon a centre pin, and sends out a line from its own body as it spins the web of life, just as a spider spins its web from its own body. the p c marks that chosen path or ray of the monad, the line of life and

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

tage of the christ-life which is typified by the baptism, in which an expansion of the intellectual faculties takes place, just as a wonderful opening out of the emotional nature is the result of the first initiation. it is at this stage that the inner trial typified by the temptation in the wilderness takes place in the life of the candidate. then comes the splendour of the transfiguration, when the monad descends and transforms the ego into the likeness of his own glory. 193. the fourth initiation 194. the fourth great initiation corresponds to the passion and resurrection of the christ; the candidate must pass through the valley of the shadow of death, enduring the utmost suffering and loneliness that he may rise forever to the fullness of immortality. this awful and wonderful experienc

LIBER LVII

earth was formless and void. these prior worlds are considered to be symbolized by the .kings that reigned in the land of edom, before there reigned a king over the children of israel.,13 and they are therefore spoken of in the qabalah as the .edomite kings. this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or the number one, the monad of pythagoras. in this number are the other nine hidden. it is indivisible, it is also incapable of multiplication; divide 1 by itself and it still remains 1, multiply 1 by itself and it is still 1 and unchanged. thus is it a fitting representative of the great unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the nega

n. 8. the father degraded to mere animal reason. 9. the son degraded to mere animal life. 10. the daughter, fallen and touching with her hands the shells. it will be noticed that this order represents creation as progressive degeneration .which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the .all-self. 1. the self.the divine ego of which man is rarely conscious. 2. the ego; that which thinks .i..a falsehood, because to think .i. is to deny .not-i. and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. 4-9. the intellectual self, with its branches: 4. memory

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ude. thus all bodies must be composed of atoms or vacuum. atoms possessed two properties, form and size, both characterized by infinite variety. the soul democritus also conceived to be atomic in structure and subject to dissolution with the body. the mind he believed to be composed of spiritual atoms. aristotle intimates that democritus obtained his atomic theory from the pythagorean doctrine of the monad. among the eleatics are also included protagoras and anaxarchus. socrates (469-399 b.c, the founder of the socratic sect, being fundamentally a skeptic, did not force his opinions upon others, but through the medium of questionings caused each man to give expression to his own philosophy. according to plutarch, socrates conceived every place as appropriate for reaching in that the whole

ut they disagreed as to the actual interpretation. plato's atlantis symbolizes the threefold nature of both the universe and the human body. the ten kings of atlantis are the tetractys, or numbers, which are born as five pairs of opposites (consult theon of smyrna for the pythagorean doctrine of opposites) the numbers 1 to 10 rule every creature, and the numbers, in turn, are under the control of the monad, or 1- the eldest among them. with the trident scepter of poseidon these kings held sway over the inhabitants of the seven small and three great islands comprising atlantis. philosophically, the ten islands symbolize the triune powers of the superior deity and the seven regents who bow before his eternal throne. if atlantis be considered as the archetypal sphere, then its immersion signi

ow what they want, but few know what they need. pythagoras warned his disciples that when they prayed they should not pray for themselves; that when they asked things of the gods they should not ask things for themselves, because no man knows what is good for him and it is for this reason undesirable to ask for things which, if obtained, would only prove to be injurious. the god of pythagoras was the monad, or the one that is everything. he described god as the supreme mind distributed throughout all parts of the universe--the cause of all things, the intelligence of all things, and the power within all things. he further declared the motion of god to be circular, the body of god to be composed of the substance of light, and the nature of god to be composed of the substance of truth. pytha

rough observation. wisdom was the understanding of the source or cause of all things, and this could be secured only by raising the intellect to a point where it intuitively cognized the invisible manifesting outwardly through the visible, and thus became capable of bringing itself en rapport with the spirit of things rather than with their forms. the ultimate source that wisdom could cognize was the monad, the mysterious permanent atom of the pythagoreans. pythagoras taught that both man and the universe were made in the image of god; that both being made in the same image, the understanding of one predicated the knowledge of the other. he further taught that there was a constant interplay between the grand man (the universe) and man (the little universe. pythagoras believed that all the

ze to be the result of number, for a mass is made up of minute units though mistaken by the uninformed for a single simple substance. owing to the fragmentary condition of existing pythagorean records, it is difficult to arrive at exact definitions of terms. before it is possible, however, to unfold the subject further some light must he cast upon the meanings of the words number, monad, and one. the monad signifies (a) the all-including one. the pythagoreans called the monad the "noble number, sire of gods and men" the monad also signifies (b) the sum of any combination of numbers considered as a whole. thus, the universe is considered as a monad, but the individual parts of the universe (such as the planets and elements) are monads in relation to the parts of which they themselves are co

he "noble number, sire of gods and men" the monad also signifies (b) the sum of any combination of numbers considered as a whole. thus, the universe is considered as a monad, but the individual parts of the universe (such as the planets and elements) are monads in relation to the parts of which they themselves are composed, though they, in turn, are parts of the greater monad formed of their sum. the monad may also be likened (c) to the seed of a tree which, when it has grown, has many branches (the numbers. in other words, the numbers are to the monad what the branches of the tree are to the seed of the tree. from the study of the mysterious pythagorean monad, leibnitz evolved his magnificent theory of the world atoms--a theory in perfect accord with the ancient teachings of the mysteries

, has many branches (the numbers. in other words, the numbers are to the monad what the branches of the tree are to the seed of the tree. from the study of the mysterious pythagorean monad, leibnitz evolved his magnificent theory of the world atoms--a theory in perfect accord with the ancient teachings of the mysteries, for leibnitz himself was an initiate of a secret school. by some pythagoreans the monad is also considered (d) synonymous with the one. number is the term applied to all numerals and their combinations (a strict interpretation of the term number by certain of the pythagoreans excludes 1 and 2) pythagoras defines number to be the extension and energy of the spermatic reasons contained in the monad. the followers of hippasus declared number to be the first pattern used by the

t interpretation of the term number by certain of the pythagoreans excludes 1 and 2) pythagoras defines number to be the extension and energy of the spermatic reasons contained in the monad. the followers of hippasus declared number to be the first pattern used by the demiurgus in the formation of the universe. the one was defined by the platonists as "the summit of the many" the one differs from the monad in that the term monad is used to designate the sum of the parts considered as a unit, whereas the one is the term applied to each of its integral parts. there are two orders of number: odd and even. because unity, or 1, always remains indivisible, the odd number cannot be divided equally. thus, 9 is 4+1+4, the unity in the center being indivisible. furthermore, if any odd number be divi

rts. there are two orders of number: odd and even. because unity, or 1, always remains indivisible, the odd number cannot be divided equally. thus, 9 is 4+1+4, the unity in the center being indivisible. furthermore, if any odd number be divided into two parts, one part will always be odd and the other even. thus, 9 may be 5+4, 3+6, 7+2, or 8+1. the pythagoreans considered the odd number--of which the monad was the prototype--to be definite and masculine. they were not all agreed, however, as to the nature of unity, or 1. some declared it to be positive, because if added to an even (negative) number, it produces an odd (positive) number. others demonstrated that if unity be added to an odd number, the latter becomes even, thereby making the masculine to be feminine. unity, or 1, therefore

igin of all the thoughts in the universe. other names given to it were: apollo, because of its relation to the sun; prometheus, because he brought man light; pyralios, one who exists in fire; geniture, because without it no number can exist; substance, because substance is primary; cause of truth; and constitution of symphony: all these because it is the primordial one. between greater and lesser the monad is equal; between intention and remission it is middle; in multitude it is mean; and in time it is now, because p. 72 eternity knows neither past nor future. it is called jupiter, because he is father and head of the gods; vesta, the fire of the home, because it is located in the midst of the universe and remains there inclining to no side as a dot in a circle; form, because it circumscr

because p. 72 eternity knows neither past nor future. it is called jupiter, because he is father and head of the gods; vesta, the fire of the home, because it is located in the midst of the universe and remains there inclining to no side as a dot in a circle; form, because it circumscribes, comprehends, and terminates; love, concord, and piety, because it is indivisible. other symbolic names for the monad are ship, chariot, proteus (a god capable of changing his form, mnemosyne, and polyonymous (having many names. the following symbolic names were given to the duad--2--because it has been divided, and is two rather than one; and when there are two, each is opposed to the other: genius, evil, darkness, inequality, instability, movability, boldness, fortitude, contention, matter, dissimilar

lse, death, motion, generation, mutation, division, longitude, augmentation, composition, communion, misfortune, sustentation, imposition, marriage, soul, and science. in his book, numbers, w. wynn westcott says of the duad "it was called 'audacity' from its being the earliest number to separate itself from the divine one; from the 'adytum of god-nourished silence' as the chaldean oracles say" as the monad is the father, so the duad is the mother; therefore, the duad has certain points in common with the goddesses isis, rhea (jove's mother, phrygia, lydia, dindymene (cybele, and ceres; erato (one of the muses; diana, because the moon is forked; dictynna, venus, dione, cytherea; juno, because she is both wife and sister of jupiter; and maia, the mother of mercury. while the monad is the sym

MORALS AND DOGMA

a body standing upright; man being the only living being possessed of this faculty. adding to it a head, we have the letter p, the sign of paternity, creative power; and with a further addition, r, signifying man in motion, going _iens _iturus. the duad is the origin of contrasts. it is the imperfect condition into which, according to the pythagoreans, a being falls, when he detaches himself from the monad, or god. spiritual beings, emanating from god, are enveloped in the duad, and therefore receive only illusory impressions. as formerly the number one designated harmony, order, or the good principle (the one and only god, expressed in latin by _solus, whence the words _sol _soleil, symbol of this god, the number two expressed the contrary idea. there commenced the fatal knowledge of good

combinations" the interpretation of the hermetic fables shows, among every ancient people, in their principal gods, first, 1, the creating monad, then 3, then 3 times 3, 3 times 9, and 3 times 27. this triple progression has for its foundation the three ages of nature, the past, the present, and the future; or the three degrees of universal generation. birth, life, death. beginning, middle, end. the monad was male, because its action produces no change _in_ itself, but only _out_ of itself. it represented the creative principle. the duad, for a contrary reason, was female, ever changing by addition, subtraction, or multiplication. it represents matter capable of form. the union of the monad and duad produces the triad, signifying the world formed by the creative principle out of matter. p

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

s to his own seat, takes cup and says <133> heg the priestess with the mask of athor spake and said: i am the ruler of mist and cloud wrapping the earth, as it were, in a garment, floating and hovering between earth and heaven. i am the giver of the dew-clad night. replaces cup and leads practicus to a place west of the altar, facing hiero. and returns to place. hiero where the paternal monad is, the monad is enlarged and generateth two, and beside him is seated the duad and glittereth with intellectual sections. also to govern all things and order everything not ordered. for in the whole universe shineth the triad over which the monad ruleth. this order is the beginning of all sections. hiereus for the mind of the father said that all things should be cut into three, whose will assented a

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

ideal phallus; the created principle is the formal cteis. the insertion of the vertical phallus into the horizontal cteis forms the stauros of the gnostics, or the philosophical cross of masons. thus, the intersection of two produces four, which, by its movement, defines the circle with all degrees thereof' is man; h is woman; 1 is the principle; 2 is the word; a is the active; b is the passive; the monad is boaz; the duad is jakin. in the trigrams of fohi, unity is the yang and the duad is the yin. the pillars of the temple 9 boaz and jakin are the names of the two symbolical pillars before the principal entrance of solomon's kabalistic temple. in the kabalah these pillars explain all mysteries of antagonism, whether natural, political or religious. they elucidate also the procreative st

volutionary energy softened and subdued by the gentleness of order and peace, pride subjugated by love, science acknowledging 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

symbolism of the word of enoch. this resurrection of st. john and enoch, expected at the close of the ages of ignorance, will be the renovation of their doctrine by the comprehension of the kabalistic keys which unlock the temple of unity and of universal philosophy, too long occult and reserved solely for the elect, who perish at the hands of the world. but we have said that the reproduction of the monad by the duad leads of necessity to the conception and dogma of the triad, so we come now to this great number, which is the fullness and perfect word of unity. 13 iii g c the triangle of solomon plenitudo vocis binah physis the perfect word is the triad, because it supposes an intelligent principle, a speaking principle and a principle spoken. the absolute, revealed by speech, endows this

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

abracadab abracada abracad abraca abrac abra abr ab a this combination of letters is a key of the pentagram. the initial a is repeated five and reproduced thirty times, thus giving the elements and numbers of the two following figures: the isolated a represents the unity of the first principle, otherwise, the intellectual or active agent. a united to b represents the fertilization of the duad by the monad. r is the sign of the triad, because it represents hieroglyphically the emission which results from the union of the two principles. the number 11, which is that of the letters of the word, combines the unity of the initiate with the denary of pythagoras, and the number 66, the added total of all the letters, form kabalistically the number 12, which is the square of the triad and consequ

d rightly by the true children of science. the threefold repetition of names with varied intonations were united to triangular combinations in magical ceremonies. the magic wand was frequently surmounted with a small magnetized fork, which paracelsus replaced by the trident represented below. 26 the ritual of transcendental magic this trident is a pantacle expressing the synthesis of the triad in the monad, thus completing the sacred tetrad. he ascribed to this figure all the virtues which kabalistic hebrews attribute to the name of jehovah and the thaumaturgic properties of the abracadabra, used by the hierophants of alexandria. let us recognize here that it is a pantacle and consequently a concrete and an absolute sign of an entire doctrine, which has been that of an immense magnetic cir

RUBY TABLET OF SET

lations among the citizenry. he suggested that mankind was subject to hybris (diverse and chaotic animal emotions. acceptance of a master principle or "threatening eminence" called epanastasis is necessary to ensure homonoia in human relations. this master principle was an intuitive apprehension of the divinity of the cosmos: the "gods" whom pythagoras saw as abstract principles or "pure numbers. the monad (1) is the symbol of finity, existence, and permanence in the cosmos. the dyad (2) counters the monad as an evil spirit (kakos daimon, by "breaking away" from the monad "3" shows the action of the monad and the dyad in the creation of existence [as a plane is formed "4" extends creation to three dimensions, and was seen to conceal the sacred decad (1+2+3+4=10 "5" symbolizes the five atom

TECHNICIANS GUIDE TO THE LEFT HAND PATH

feat the mechanical tendency to return to a state of rest. the antinomian seeks mastery over the future, and the god of the future- set of ancient khem- provides the inspiration and the perceptual constructions that aid in the creation of these individuated futures. in the beginning, there could only be our two types of nothing. most hermeticists, and rhp devotees, will insist that 1=2. they want the monad to reflect referential duality without knowledge of itself, knowledge must precede method as andre vandenbroeck has stated. this rhp approach is not a formula as much as it is a dogma that reflects the conceptual paradigm that a unity- a sole architect and creator manifest the existing universe and its following diversity. indeed that unity exists, but not without its antinomian counterp

THE MAGICIAN S KABBALAH

the east, through which light shines, and fills the temple. raise your hands and state; let the spirit of understanding fill this temple i have built. the meditation of this ritual is that of the triangle, which is one of the symbols of binah, having three sides. it is also the first of the solid shapes after the circle, and is symbolic of the first equilibrium of unities, being composed of both the monad (kether) and the duad (chockmah. in pythagorean numerology, three is sacred to saturn, ruler of time, which is the planet attributed to binah. the meditation is simply to take any situation and attempt to resolve it into three principles, visualised as words on each side of the triangle. thus, a relationship might be drawn onto the triangle as "time "love" and "space. this triangle is th

THE MIDDLE PILLAR

te such terms where they do exist with those of the qabalistic system, to indicate that it has long recognized these concepts now being dealt with by psychology. not only so, but it has evolved a profound technique whereby such potencies may be brought into manifest operation. the magical correspondence of the psychological id, or es as dr. georg groddeck called it, is the yechidah-a word meaning the monad, the self, the paternal ens4 of light. it is the "essence of mind which is intrinsically pure" to adopt a definition of an eastern religious text.5 it is also the buddha-nature, the realization of which is that alone which differentiates the enlightened man, the sage, from him who is ignorant and unenlightened. just as in physics, where the electron may be considered either as an electri

uropean commentary7 the placing of the psychic factor tao is similar to the position of yechidah upon the qabalistic tree of life. though i wish to avoid metaphysics so far as is possible, certain theories demand expression. in order to retain accuracy with simplicity, it must be stated that the qabalistic tradition posits a universal stream of life, described in terms of light, behind as it were the monad. that is to say, the yechidah, so far from being an ultimate division in itself, is but one particular point or section of the universal life or the collective unconscious, and owespits separate existence to that pulsating stream behind it. it is interesting here to record that groddeck surmised that the unconscious, in the ordinary freudian sense, is the precursor of reason, the brain-m

s. according to eliphas levi, magicians of old used to draw the symbol upon their doorsteps, to keep malevolent spirits out and beneficent spirits in. and as early as the sixth century b.c.e, pythagoras, the greek philosopher-mystic, used the pentagram as a holy symbol for his followers. five was a number peculiarly associated with the ideas of marriage and union, as it is the first number beyond the monad formed from the union of the first odd and even numbers, male and figure 11: backing into the tree. the pentagram 185 female. it is also said to represent the human figure, with arms and legs outspread. the shape of the five-pointed star seems to be one of nature's favorite geometric designs-it can be found in flowers, fruit, and crystalline forms. in magic the pentagram represents the f

TYSON DONALD NEW MILLENNIUM MAGIC

nd adam. therefore, some of the most expert were inclined to place him in a posi- tion of, and give him a rank equal to, the sun himself (john dee, the hiero- glyphic monad [antwerp, 15641, translated by j. w. hamilton-jones [london, 19471, reprinted by samuel weiser, maine, 1975, p. 17) dee goes on to say that this exchange cannot be made in the "present" epoch without great peril. as throughout the monad, he is deliberately obscure on this matter, but it is worth noting that he was aware of the possibility of replacing the sun with mercury. the ultimate validation of the ordering and numeration of the planets as pre- sented in this work is stated by the late aleister crowley in his book magick in the- ory and practice. in the chapter on equilibrium he writes: preface xix nothing must be

TYSON DONALD SOUL FLIGHT

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

TYSON DONALD THE POWER OF THE WORD

ic monad. it was begun on january 13th and finished on the 25th of the same month while dee was visiting the city of antwerp. the work was printed at antwerp by william silvius in march of 1564. in structure, it follows the pattern of classical texts on geometry-dee was famed for his brilliant introduction to the elements of euclid, and he was a skilled mathematician and geometer. each theorem of the monad involves the examination of a different symbolic aspect of a single geometric figure, which dee called the hieroglyphic monad, using its mathematical proportions as an aid to understanding. this curious symbol is similar to the planetary glyph of mercury, except that a dot has been added to the middle of the circle and the sign of aries attached to the bottom of the cross. for dee, the h

york: samuel weiser, 19751, p. 41. the work created a great sensation in its own time. a second edition was brought out by dee at frankfurt in 1591. despite the interest it aroused, no one understood it. dee deliberately concealed the plain meaning of the symbol under a cloak of alchemical and mathematical allusions. diane di prima, who provides a brief biographical note to the weiser edition of the monad, states 'we have the assurance of the several dee scholars of the present day that the key to the interpretation of 'the hieroglyphic monad' is lost" she goes on to say that the understanding of the symbol of the monad seems to require the assistance of an "oral teaching" that has not come down to us, although dee probably communicated it to others in his lifetime. i believe i have the k

articularly as the name relates to the symbolism of the planets. there can be no doubt that dee was a christian kabbalist. he was familiar with all the major magical texts of the renaissance, including the occult philosophy of cornelius agrippa. he was skilled in the art of ceremonial magic and knowledgeable in the numerical and positional manipulations of the kabbalah-indeed, in theorem xxiii of the monad, he specifically names a technique for substituting hebrew letters based upon systems of permutation of the hebrew alphabet "tziruph or themura" since dee was both a skilled kabbalist and a devoted christian, it is virtually certain that he knew and embraced the doctrine, held by pico della mirandola, johannes reuchlin, francesco giorgi, and cornelius agrippa, that the fivefold name of j

and a devoted christian, it is virtually certain that he knew and embraced the doctrine, held by pico della mirandola, johannes reuchlin, francesco giorgi, and cornelius agrippa, that the fivefold name of jesus had supplanted the place of tetragrammaton as the supreme wonder-working name. it is this esoteric name of jesus that is the lost key to understanding the hieroglyphic monad. the glyph of the monad is drawn by dee according to very exact proportions, which i have reproduced in the figure on the opposite page, although these proportions do not enter into the basic examination of the figure we will undertake here. dee begins the construction of the monad with a single point, the origin of all things. he extends from this point a line, and by revolving the line inscribes a circle. thi

ological correspondence in the sun. above the circle of the sun but interlocked with it, dee places the crescent of the moon, which he explicitly states to be semicircular. below the circle of the sun he places a cross, which he later says corresponds with, among other things, the four elements. below the cross he puts the symbol for the zodiac sign aries. the hieroglyphic monad 57 these parts of the monad may be assigned to the letters of pentagrammaton. the point in the center of the circle of the sun represents the invisible point at the upper tip of the hebrew letter yod, and the circle represents the entire yod, as well as the cardinal quality of astrology. the semicircle of the moon represents the first he( 3) and the mutable quality. the vertical bar of the cross of the elements rep

st of the fire signs, and as dee observes "the origin of the fiery triplicity (hieroglyphic monad, p. 13, stands for the shin (u) of the esoteric name of jesus. notice that shin, which is the hebrew letter associated with fire, has three points, even as the fiery symbol of aries has three points. these may be taken to stand for the divine trinity. dee states that he has added the sign of aries to the monad "to signify that in the practice of this monad the use of fire is required (theorem x. had dee not added the sign of aries, the symbol of the monad would accurately represent tetragrammaton. he regarded the insertion of the fifth symbol, the sh in ihshvh, as necessary to act as a channel through which the power of the ternary (sun, the hieroglyphic monad moon, earth, or cardinal, mutable

f fire is required (theorem x. had dee not added the sign of aries, the symbol of the monad would accurately represent tetragrammaton. he regarded the insertion of the fifth symbol, the sh in ihshvh, as necessary to act as a channel through which the power of the ternary (sun, the hieroglyphic monad moon, earth, or cardinal, mutable, fixed) might pass into the septenary. the cross in the glyph of the monad exhibits these essential principles of trinity, quarternity, and septernity, as well as the role played by the fifth factor in joining and balancing these principles. it is a christian cross, having a lower arm that is longer than the upper arm. in theorem vi, dee says that the cross may signify either the ternary or the quaternary. the ternary- is expressed by the cross of two straight

is distinguished in some way from the second h. dee relates these twenty-four banners to the twenty-four hours of the day, which he divides into two groups of twelve by the equinoctial sign aries. the manifest set of banners he intends should be associated with aries and the sun. the occult set of banners he associates with taurus and the moon. these zodiac signs form the top and bottom parts of the monad, connected by the cross of the elements. dee explains the glyph of taurus as the thin crescent which the moon reveals in the sign of taurus just after emerging from conjunction with the sun in the sign of aries. he explains the sign of aries as two semicircles representing the waxing and waning halves of the moon, which, when united, reveal the full circular glory of the reflected solar

, i know, but i believe i have completely justified it in chapter xvi and in appendix a. it may be argued that when dee wrote his hieroglyphic monad he had not yet established communication with the enochian angels. this overlooks the magical phenomenon of synchronicity, the fact that magic is not dependent upon causal or temporal relationships. besides, whatever their source of inspiration, both the monad and the system of enochian magic were refined and expressed by a single human brain-that of john dee. hen the israelites crossed over the river jordan, their leader joshua ordered a man from each of the twelve tribes to take up a large stone from the riverbed and carry it with him on his shoulder onto the opposite bank. he then had twelve other stones mortared together to form an altar i

s one and the same. if we take our cue from the hieroglyphic monad of john dee, where the zodiac is divided between aries and taurus, the line between the upper and lower crescents of aries and taurus forms a perfect cross of right angles with the line between the left and right crescents of cancer and leo. this cross on the zodiac may have been dee's hidden message, concealed in the structure of the monad symbol. it is the structure of the heavenly throne and the cosmic clock, described below. the use of the word "kingdoms" cannot fail to call to mind the twelve tribes of israel, each of which was granted a portion of the world to rule. the ritual of crossing the river jordan that moses received from god, and conveyed to joshua, involved six of the tribes, symbolically under the sun and t

the left-hand limit of the feminine binah came into being, nothing further could be created in mind or matter. it is therefore technically true to say that the female principle made possible the knowledge between good and evil (daath, but it made all other knowledge possible at the same moment. once binah exists, so does distinction between right and left, black and white, this and that etc. once the monad becomes the dyad, the triad are automatically in existence, which combine in the tetrad, and so the mighty name (ihwh) is "uttered (the ladder of lights [i9681 york beach, me: samuel weiserl, p. 174) the symbolic sonic or alphabetical glyph yhwh is supposed to be so powerful a name that if it were ever pronounced appendix b: commentaries on tetragrammaton properly the world would be dest

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ught introduced by pythagoras, and followed by his successor jamblicus and others, became known later on by the titles of the italian school, or the doric school. 15. the followers of pythagoras delivered their knowledge to pupils, fitted by selection and by training to receive it, in secret; but to others by numerical and mathematical names and notions. hence they called forms, numbers; a point, the monad; a line, the dyad; a superficies, the triad; and a solid, the tetrad. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1. intuitive knowledge was referred to the monad type. 2. reason and causation was referred to the dyad type. 3. imagination (form or rupa) was referred to the triad type. 4. sensation of material objects was referred to the tetrad type. indeed

wo numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter two pythagorean views on numbers he foundation of pythagorean mathematics was as follows: the first natural division of numbers is into even and odd, and even number being one, which is divisible into two equal parts, without leaving a monad between them. the odd number, when divided into two equal parts, leaves the monad in the middle between the parts. all even numbers also (except the dyad two which is simply two unities) may be divided into two equal parts, and also into two unequal parts, yet so that in neither division will either parity be mingled with imparity, nor imparity with parity. the binary number two cannot be divided into two unequal parts. thus 10 divides into 5 and 5, equal parts, also

and 4, both parities; and 8 divides into 4 and 4, equals and parities, and into 5 and 3, both imparities. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott but the odd number is only divisible into uneven parts, and one part is also a parity and the other part an imparity; thus 7 into 4 and 3, or 5 and 2, in both cases unequal, and odd and even. the ancients also remarked the monad to be odd, and to be the first odd number, because it cannot be divided into two equal numbers. another reason they saw was that the monad, added to an even number, became an odd number, but if evens are added to evens the result is an even number. 17. aristotle, in his pythagoric treatise, remarks that the monad partakes also of the nature of the even number, because when added to the o

he monad, added to an even number, became an odd number, but if evens are added to evens the result is an even number. 17. aristotle, in his pythagoric treatise, remarks that the monad partakes also of the nature of the even number, because when added to the odd it makes the even, and added to the even the odd is formed. hence it is called evenly odd. archytas of tarentum was of the same opinion. the monad, then, is the first idea of the odd number; and so the pythagoreans speak of the two as the first idea of the indefinite dyad, and attribute the number 2 to that which is indefinite, unknown, and inordinate in the world; just as they adapt the monad to all that is definite and orderly. they noted also that in the series of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n

he pythagoreans speak of the two as the first idea of the indefinite dyad, and attribute the number 2 to that which is indefinite, unknown, and inordinate in the world; just as they adapt the monad to all that is definite and orderly. they noted also that in the series of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott numbers from unity, the terms are increased each by the monad once added, and so their ratios to each other are lessened; thus 2 is 1+1, or double, its predecessor; 3 is not double 2, but 2 and the monad, sesquialter; 4 to 3 is 3 and the monad, and the ratio is sesquitertian; the sesquiquintan 6 to 5 is less also than its forerunner, the sesquiquartan and 5 and 4, and so on through the series. they also noted that every number is one half of the to

tertian; the sesquiquintan 6 to 5 is less also than its forerunner, the sesquiquartan and 5 and 4, and so on through the series. they also noted that every number is one half of the total of the numbers about it, in the natural series; thus 5 is half of 6 and 4. and also of the sum of the numbers again above and below this pair; thus 5 is also half of 7 and 3, and so on till unity is reached; for the monad alone has not two terms, one below and one above; it has one above it only, and hence it is said to be the source of all multitude. evenly even is another term applied anciently to one sort of even numbers. such are those which divide into two equal parts, and each part divides evenly, and the even division is continued until unity is reached; such a number is 64. these numbers form a se

e or canon by which natural laws were represented to initiates in the secret wisdom of the ancient mysteries. the greek gods zeus, jupiter and apollo, the sun god, have the same numerical relation. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott# 33. part four numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter four the individual numerals the monad, one, 1 he number one or the monad has been defined by the mathematician theon of smyrna as the principal and element of numbers, which while multitute can be lessened by subtraction, is itself deprived of every number and remains stable and firm. hence as a number, it is indivisible, it remains immutable, and even multiplied into itself remains itself only, since once one is still one

monad, one, 1 he number one or the monad has been defined by the mathematician theon of smyrna as the principal and element of numbers, which while multitute can be lessened by subtraction, is itself deprived of every number and remains stable and firm. hence as a number, it is indivisible, it remains immutable, and even multiplied into itself remains itself only, since once one is still one, and the monad multiplied by the monad remains the immutable monad to infinity. it remains by itself among numbers, for no number can be taken from it, or separated from its unity. proculs observed that the first monad is the world itself; the second is the inerratic sphere; then, thirdly, succeed the spheres of the planets, each a unity; then lastly, are the spheres of the elements which are also mona

nity. proculs observed that the first monad is the world itself; the second is the inerratic sphere; then, thirdly, succeed the spheres of the planets, each a unity; then lastly, are the spheres of the elements which are also monads; and these as they have a perpetual subsistence are called wholenesses--holotetes in greek. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the monad, unity, or the number one received very numerous meanings. photius tells us that the pythagoreans gave it the following names- mmeeaanni iings of the monad, number one 1. god, the first of all things; the maker of all things. 2. intellect, the source of all ideas. 3. male and female--both together produce all things; from the odd proceed both odd and even. 4. matter, the last development

lethe, oblivion, ignorance. 15. a virgin, from the purity of its nature. 16. atlas, it connects, supports and separates all things. 17. the sun. 18. apollo. 19. pyralios, dweller in fire. 2 0. morpho. 2 1. the axis. 2 2. vesta, or the fire in the center of the earth. 2 3. spermatic reason. 2 4. the point within a circle, the central fire deity. the lingam, an upright pillar, was its hindu symbol. the monad being esteemed the father of numbers is the reason for the universal prejudice in favor of odd numbers over even numbers, which are but copies of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the first even number, the dyad, or universal mother. the father being more esteemed than the mother, for might. odd numbers were given to the greater gods, and even one

han the mother, for might. odd numbers were given to the greater gods, and even ones to the inferior and terrestrial deities. the number one is represented in the roman and arabic systems, by an upright simple line, but in many old systems whose numerals were their letters, we find that almost universally the letter a, from being chosen to commence the set of letters, had the task of representing the monad. in numeration, note that the romans began with lines, i, ii, iii, iiii, and then followed the acute angle v for 5, then for ten this was doubled x, for fifty the angle was laid down and became l, for a hundred, two fifties, one inverted became c, for five hundred c and l became d. hermias, the christian philosopher, author of ridicule of the gentile philosophers, quotes from the pythago

in numeration, note that the romans began with lines, i, ii, iii, iiii, and then followed the acute angle v for 5, then for ten this was doubled x, for fifty the angle was laid down and became l, for a hundred, two fifties, one inverted became c, for five hundred c and l became d. hermias, the christian philosopher, author of ridicule of the gentile philosophers, quotes from the pythagoreans. 35. the monad is the beginning of all things- arche ton panton he monas. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the figure of one signifies identity, equality, existence and preservation; it signifies living man alone among animals erect. on adding a head we make of it p, the sign of creative power (paternity, phallus, pan, the greek gods and priapus, all commencing

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

system. like several of the ancient cosmogonies, the principal characteristic of which seems to have been a certain adaptability to introversion, chald an metaphysics synthesize most clearly in the human constitution. in each of the chald an divine worlds a trinity of divine powers operated, which synthetically constituted a fourth term "in every world" says the oracle "a triad shineth, of which; the monad is the ruling principle" these "monads" are the divine vice-gerents by which the universe was conceived to be administered. each of the four worlds, viz, the empyr an, ethereal, elementary and material, was presided over by a supreme power, itself in direct rapport with "the father" and "moved by unspeakable counsels" these are clearly identical with the kabalistic conception of the pres

ng them together, that he might mingle the fountainous craters, while preserving unsullied the brilliance of his own fire. proclus in parm. platonis. t. 24. and thence a fiery whirlwind drawing down the brilliance of the flashing flame, penetrating the abysses of the 11 of 13 universe; for from thence downwards do all extend their wondrous rays. proclus in theologiam platonis, 171 and 172. t. 25. the monad first existed, and the paternal monad still subsists. proclus in euclidem, 27. t. 26. when the monad is extended, the dyad is generated. proclus in euclidem, 27. t. note that "what the pythagoreans signify by monad, duad and triad, or plato by bound, infinite and mixed; that the oracles of the gods intend by hyparxis, power and energy" damascius de principiis. taylor. 27. and beside him

iades. t. 33. for thou most know that all things bow before the three supernals. damascius, de principiis. t. 34. from thence floweth forth the form of the triad, being preexistent; not the first essence, but that whereby all things are measured. anon. z. or t. 35. and there appeared in it virtue and wisdom, and multiscient truth. anon. z. or t. 36. for in each world shineth the triad, over which the monad ruleth. damascius in parmenidem. t. 12 of 13 37. the first course is sacred, in the middle place courses the sun* in the third the earth is heated by the internal fire. anon. z. or t *jones gives sun from hellos, but some greek versions give herios, which cory translates, air. 38. exalted upon high and animating light, fire, ether and worlds. simplicius in his physica, 143. z. or t. 13 o

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