Michael Wynn's Occult Reference Library
THE MYSTIC,THE MYSTICS

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is a symbol of hidden knowledge and my wand is a symbol of directing power" hierophant "honored hegemon, your station and duties" hegemon "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am the reconciler between light and darkness. i immediately follow the kerux in the mystic circumambulations. i watch over the preparation of the candidate and assist in his reception, and i lead the candidate onto the path that conducts from darkness to light. the white color of my robe is the color of purity, my ensign of office is a mitre-headed sceptre to symbolize wisdom which guides and regulates life, and my office symbolizes those higher aspirations of the soul which

f the kerux went before thee, though it was not seen by thine eyes. it is a symbol of the light of hidden knowledge. let the candidate be conducted to the east of the altar. 34 honored hiereus, i declare to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars, and of superintending his fourth and final consecration (hierophant returns to his throne. the hiereus takes his place between the pillars, and the candidate is conducted by the hegemon to the east of the altar facing the hiereus. the hiereus gives the sword and banner to the hegemon to hold (hegemon escorts the neophyte between the pillars. hiereus instructs the neophyte in th

reverse circumambulation has taken place. it is the symbol of fading light. let us adore the lord of the universe. all face east (all face east including the hierophant) all "holy art thou lord of the universe. holy art thou which nature has not formed. holy art thou the vast and mighty one, ruler of the light and the darkness" hierophant "nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the four elements, and to meditate on our pledge of devotion to secrecy (hierophant puts down sceptre and now goes to the west of altar facing east. he gives the saluting sign but not sign of silence. he picks up the rose) hierophant "i invite you to inhale with me the perfume of this rose as a symbol of air (smells the rose; to feel the warmth of the s

ical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adoration of the lords of truth behind the northern heaven 'hail unto ye, ye lords of truth, ye chiefs behind osiris! ye followers of her whose peace is sure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolized by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker. the 125th chapter is called' the hall of the two truths, and of separating a person from his sins when he has been made to see the faces of the g

g a person from his sins when he has been made to see the faces of the gods' it opens with a solemn adoration of the lords of truth and the ceremony of passing by the fortytwo assessors of the dead, represented by seated figures. then comes the weighing of the soul, and the mystical naming of various parts of the hall, the naming of which is insisted on by the various guardians, and is similar to the mystic circumambulation of the neophyte in the path of darkness in the 0=0 when he has to name the guardians of the gates of the east and west. the figures on the pillar represent the soul introduced by the jackal-headed anubis, the guide of the dead, into the hall of truth. the soul then watches the weighing of its actions in earth life against a figure of truth in the mystical scales of ma b

0 0 INITIATION CEREMONY

embers, and of the candidate. hiero: frater kerux, your situation? kerux: within the portal of the hall, very honoured hierophant. hiero: your duty? kerux: i see that all the furniture of the hall is properly arranged before the opening. i guard the inside of the portal. i admit fraters and sorors of the order. i assist in the reception of the candidates. i attend to the lamp of my office. i lead the mystic circumambulation and make all announcements and reports. hiero: what do your lamp and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbolic gateway of occult scien

lamp and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbolic gateway of occult science. i am to reconcile her between light and darkness. i immediately follow the kerux in the mystic circumambulations. i superintendent the preparation of the candidate; lead him through the path of darkness into light, and assist in his reception, and i aid the other officers in the execution of their duties. hiero: what does the white color of your robes symbolize? heg: purity. hiero: your peculiar ensign of office? heg: the miter-headed sceptre. hiero: what does it symbolize? heg:

fice is that of expounder of the mysteries. frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i consecrate with water hiero: frater dadouchos i command you to purify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero: rises with sceptre and banner. hiero: let the mystic circumambulation take place in the path of light kerux begins then hegemon, hiereus, other members and stolistes and dadouchos last. they pass three times around from east by south to west. each as he passes the throne of the east salutes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after thi

kerux begins then hegemon, hiereus, other members and stolistes and dadouchos last. they pass three times around from east by south to west. each as he passes the throne of the east salutes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after third round remaining members returns to their places. hiero: the mystic circumambulation symbolic of the rise of the light is accomplished. let us adore the lord of the universe (adoration) holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have

r soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hiero: knocks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and uncons

ro: it is the symbol of the hidden light of occult science. let the candidate be conducted to the east of the altar. heg: conducts candidates to eastern side of altar. hiero: honoured hiereus, i delegate to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars and of superintending his fourth and final consecration. hiero: hierophant returns to throne. hiereus: takes his place between the pillars. heg: conducts candidates to the east of the altar facing hiereus. hiereus: gives sword and banner to hegemon to hold. hiereus: frater xyz, i now proceed to instruct you in the secret signs, grip and token, grand word and password for the pre

ope from his waist the last remaining symbol of the path of darkness, and to invest him with the distinguishing badge of the grade. heg: picks up the sash badges for the grade of neophyte from the altar and presents them to the candidate. heg: by the command of the very honoured hierophant i invest you with the distinguishing badge of the grade. it symbolizes light dawning in darkness. hiero: let the mystic circumambulation take place in the path of light. hiero: stands holding sceptre and banner as in the opening. kerux: goes to the north east. heg: takes candidate behind black pillar, and stands behind kerux. hiereus: takes place behind hegemon. stol: takes place behind hiereus. dad: takes place behind stolistes. all salute on passing hierophant. hiereus: drops out on reaching his throne

1 10 INITIATION CEREMONY

d password of the neophyte grade. kerux: places himself in front of neophyte and says: kerux: give me the grip of the neophyte (done) kerux: give me the word (done) kerux: give me the password (done) kerux: having received it, he turns to hiero, gives grade salute, and says: kerux: very honoured hierophant, i have received them. hiero (to hegemon) lead the neophyte to the west and set him between the mystic pillars, with his face towards the east. heg: places neophyte between the pillars, and remains behind him. hiero: frater (sorer .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer them upon a neophyte without a dispensat

d. the sign is given by raising the right hand to an angle of 45 degrees. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by grasping fingers, the thumb touching thumb to form a triangle. it refers to the ten sephiroth. the word is adonai ha-aretz, and means adonai the lord of the earth, to which element this grade is allotted. the mystic number is 55, and from it is formed the password nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hiero: invests neophyte with the sash, and points out the three por

hiero: this grade is especially referred to the element of earth, and therefore, one of its principal emblems is the great watch tower or terrestrial tablet of the north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and

etween these contraries in equilibrium, reconciling and mediating between them. in this is a great mystery, very admirable and recondite. the fire produced the heavens, the water, the earth, and the air is the reconciler between them. in the year, they bring forth the hot, the cold, and the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and give you the symbol of aretz which is the hebrew name for earth, to which the grade of zelator is referred. the word zelator is derived from the ancient egyptian zaruator, signifying searcher of athor, goddess of nature; but others assign to it the meaning of

rth west. hiero: frater kerux, you have my command to declare that our frater has been duly admitted to the grade of zelator. kerux: comes to n.w of hierophant, faces west, raises wand and says: kerux: in the name of adonai melekh, and by command of the very honoured hierophant, hear ye all that i proclaim that frater (name) has been duly admitted to the grade of zelator, and that he has obtained the mystic title of periclinus (pericline) de faustis and the symbol of aretz. kerux: returns to his place by e. saluting, and by s. and w. hiero: in the zelator grade, the symbolism of the tenth sephirah malkuth is especially shown, as well as the tenth path of the sepher yetzirah. among other mystic titles, malkuth is called shaar, the gate, which by metathesis becomes ashur, meaning the number

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

a gloss on 'ceres dp.i 310 goddesses. frumenti (hanka's glosses 5* 6; only the s in the word seems to be the slav, zliivete= zh, and v does not answer to the teut. r, b, p. the earth was thor's mother, not his wife, yet in sn. 220 we do find the simple sif standing for earth. to decide, we ought to have fuller details about sif, and these are wholly wanting in our mythology. nowhere amongst us is the mystic relation of seed-corn to demeter, whose poignant grief for her daughter threatens to bring famme on mankind (hynm to cer. 305 315, nor anything like it, recorded. the gothic language draws a subtle distinction between sunja (veritas) and simjs (defensio, probatio veritatis; in ohg. law, sunna, sunnis means excusatio and impedimentum. the on. law likewise has this si/n gen. synjar, for e

sses they once inhabited, into clefts and caverns of the mountains, or into subterranean springs, and are there held \vi'apt in a seldom interrupted slumber, from which they issue in times of need, and bring deliverance to the land. that here again, not only wuotan, arminius, dieterich and siegfried, but such modern heroes as charles, frederick barbarossa and even tell are named, may assure us of the mystic light of myth which has settled on them. it was a norse custom, for aged heroes, dead to the world and dissatisfied with the new order of things, to shut themselves up in a hill: thus herlaugr with twelve others goes into the haugr (egilss. p. 7, and in like manner eticho the welf, accompanied by twelve nobles, retires into a mountain in the scherenzerwald, where no one could find him a

3 8 INITIATION CEREMONY

his throne was like a fiery flame, and the wheels as burning fire. hiereus: opens door and admits them, returns to his place. heg: conducts theoricus to the north west facing the seat of hiereus. hegemon takes pyramid. hiereus: give me the sign, grip or token, grand word, mystic number and password of the grade of theoricus. theor: word shaddai el chai, no. 45, password mah. hiereus: give me also the mystic title and symbol which you received in that grade. theor: poraios de rejectus. ruach. hiereus: frater xyz do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 31st and 30th paths, and of the grade of practicus which you have sworn to maintain respecting those of the preceding grades? theor: i do. hiereus: then you will stretch forth your han

luting sign of a neophyte and say i swear by the abyss of the waters. candidate repeats heg: removes hoodwink. places in his hand the cup of water from before the tablet. hiereus: sprinkle with your hand a few drops of water towards the tablet of water in the west and say, let the powers of water witness my pledge. heg: replaces cup. hiereus: conduct the theoricus to the east and place him before the mystic pillars. hiero (knocks) before you are the portals of the 31st, 32nd and 29th paths. of these as you already know, the central one leads from the zelator grade to the theoricus grade. the one on the left hand now open to you is the 31st which leads from the grade of zelator to the grade of practicus. take in your right hand the pyramid of flame and follow your guide axiokersa the kabir

ms till the elbows are level with the shoulders bring the hands across the chest touching the thumbs and tips of fingers thus forming a triangle apex downwards. this represents the element of water to which this grade is attributed, and the waters of creation. the grip or token is the general grip of the first order. the grand word is elohim tzabaoth which means the elohim of hosts and of armies. the mystic number is 36 and from it is formed the pass word of this grade, which is eloah, one of the divine names. it should be lettered separately when given. unto this grade and unto the sephira hod, the eighth path of the sepher yetzirah is referred. it is called the absolute or perfect path because it is the means of the primordial which hath no root to which it may be established, except in

fore you represents the symbol the planets resumed in a mercurial figure. in gradual descent we obtain luna, mars, sol, venus, and below saturn and jupiter, right and left. heg: places theoricus in a seat in west facing hierophant and returns to his own place. hiero: i now congratulate you on having passed through the ceremony of the grade of practicus and in recognition thereof i confer upon you the mystic title of monokeros de astris which means the unicorn of the stars, and i give you the symbol of mayim which is the hebrew name for water. take your seat in the south (knocks) in the name of elohim tzabaoth i now declare that you have been duly advanced to the grade of practicus, and lord (lady) of the 30th and 31st paths. before you are eligible for advancement to the grade of philosoph

4 7 INITIATION CEREMONY

nd admits them, then returns to his place. heg: conducts practicus to south in front of the tablet of fire, faces him to east and takes from him the calvary cross. hiero: give to the hegemon the sign, grip or token, grand word, mystic number and password of the grade of practicus. pract: sign, general grip of 1st order. grand word elohim tzabaoth, no. 36, password eloah (done) hiero: give me also the mystic title and symbol which you received in that grade. pract: monokeros de astris mayim (done) heg: places practicus before tablet of fire. hiero: frater (xyz) do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 29th, 28th and 27th paths and of the grade of philosophus, which you have already sworn to maintain respecting those of the preceding

swear by the torrent of fire (done) hiero: let the hoodwink be removed. heg: removes hoodwink. heg: places in his hand the incense from before the fire tablet. hiero: wave the incense before the tablet of fire and say let the powers of fire witness my pledge. pract: let the powers of fire witness my pledge (done) heg: replaces incense. hiero: conduct the practicus to the east and place him before the mystic pillars (done) the ritual of the 29th path hiero: before you are the portals of the 31st, 32nd and 29th paths as in the grade of zelator. the two former you have already traversed, and the portal of the 29th path, on the right hand leading from the grade of zelator to the grade of philosophus is now open to you. take in your right hand the calvary cross of 12 squares, and follow your gu

o: honoured hegemon, you have my command to present the practicus with the necessary admission badge and to admit him (her. heg: rises goes to door, opens it, presents practicus with calvary cross of 10 squares and admits him. heg: the river kishon swept them away, that ancient river, the river kishon, o my soul, thou hast trodden down strength. heg: leads practicus to south and places him before the mystic pillars. hiero: monokeris de astris, the path now open to you is the 27th which leads from the grade of practicus to the grade of philosophus. take in your right hand the calvary cross of 10 squares, and follow your guide through the path of mars. heg: the lord is a man of war, the lord of armies is his name. heg: leads practicus round to foot of the dais. hiero: rises with red lamp in

grade is given by raising the arms above the head making with the thumbs and fingers a triangle apex upwards. this represents the element of fire, to which this grade is attributed, and also the spirit which moved upon the waters of creation. the grip or token is the general grip of the first order. the grand word is a name of nine letters tetragrammaton tzabaoth, which means the lard of armies. the mystic number is 28 and from it is formed the pass word of the grade which is koch (kaph, cheth) meaning power. it should be lettered separately when given. unto this grade and unto the sephira netzach, the 7th path of the sepher yetzirah is referred. it is called the recondite intelligence and it is so called because it is the refulgent splendor of all the intellectual virtues which are perce

and it stood upon the 12 oxen, answering to the 12 stars of the crown of aima, the great mother. it is the synthesis of binah, containing the waters of creation. heg: places candidate in a seat in west facing hierophant. hiero: returns to place. hiero: i now congratulate you, honoured frater (soror) on having passed through the ceremony of philosophus and in recognition thereof, i confer upon you the mystic title of pharos illuminans, which means the illuminating tower of light and i give you the symbol of asch, which is the hebrew word for fire. and as having attained at length unto the highest grade of the first order, and being as it were, the connecting link with the second order, i further confer upon you the title of respect of honoured frater(soror) and i give you the further symbol

ABRAMELIN1

tings. also it employs the numerical values of the hebrew letters, to draw analogies between words, the total numerical value of whose letters is the same; this branch alone is a most complicated study, and it will be foreign to our purpose to go into it here; the more so as my work, the kabbalah unveiled, treats at length of all these points. the so-called practical qabalah is the application of the mystic teachings to the production of magical effects. for the classification of divine and angelic names; of hosts and orders of angels, spirits and demons; of particular names of archangels, angels, intelligences, and demons, is to be found carried out even to minute detail in the qabalah, so that the knowledge hereof can give a critical appreciation of the correspondences, sympathies, and a

ADEPTUS MINOR INITIATION

y adeptus major, by what sign hast thou entered the portal" second "by the sign of the rending asunder of the veil (gives it) chief "associate adeptus minor, by what sign has thou closed the portal" third "by the sign of the closing of the veil"(gives it) second "p" third "r" second "k" third "t" second" tkrp" third "which is the veil of the sanctum sanctorum" chief "mighty adeptus major, what is the mystic number of this grade" second "21" chief: associate adeptus minor, what is the password formed therefrom? third "a" chief "h" third "y" 4 chief "h" third "hyha (vibrates loudly) chief "mighty adeptus major, what is the vault of the adepti" second "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief "associate adeptus minor, in w

g place of our founder christian rosenkreutz, which he made to represent the universe" chief "associate adeptus minor, in what part of it is he buried" third "in the center of the heptagonal sides and beneath the altar, his head being toward the east" chief "mighty adeptus major, why in the center" second "because that is the point of perfect equilibrium" chief "associate adeptus minor, what does the mystic name of our founder signify" third "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" second "the tomb of osiris onnophris, the justified one" chief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a

teral heptagon, a figure of seven sides" chief "mighty adeptus major, unto what do these seven sides allude" second "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven is the height above and seven is the depth below" chief "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of the caverns, the mystic mountain of abiegnus" chief "associate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our ra

year of his age was placed in a cloister where he learned both greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land, but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar' that is, the blood of the lamb. there he was duly initiated, and took the mystic title christian rosenkreutz, or christian of the rosy cross. he then so far improved his knowledge of the arabian tongue that in the following year he translated the book 'm' into latin, which he afterwards brought back with him to europe. after three years, he went on into egypt, where there was another temple of the order. there he remained for a time still studying the mysteries of n

of thy heart be 'god, be more merciful to me a sinner, and keep me in the pathway of truth' third "thus then, did frater n.n. and his companions, having moved aside the circular altar, and having raised the brazen plate or lid of the pastos, discover the body of our founder, with all the ornaments and insignia as here shown before you. upon his breast was the book 't, a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning christian rosenkreutz, beneath which the earlier fraters had inscribed their names. following this came the names of the three highest chiefs of the order, frater hugo alverda, the phrisian, in the 576th year of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in th

parate wands and give the sign of osiris slain) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (with tilted head to the side) second "v- the sign of typhon and apophis (head facing upwards, arms stretched) third "x- the sign of osiris risen (arms crossed upon chest) all "l.v.x, lux, the light of the cross (they give the saluting sign with heads bowed. then pause) chief "the mystic number of this grade is 21, the heptad multiplied by the triad; and from it is derived the password of this grade which is hyha, which should be lettered separately when given thus: chief "a" aspirant "h" chief "y" aspirant "h" chief "the keyword is i.n.r.i. which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these let

a mutual balance and harmony on the tree. colors are forces, the signatures of the forces; and the child of the children of the forces art thou "therefore about the throne of the mighty one is a rainbow of glory and at his feet is the crystal sea. but there are many other attributions of color also, seeing that the respective rays meet and blend with each other. and therefore do i greet thee with the mystic title of hodos chamelionis, the 'path of the chamelion' the path of mixed colors, and i give thee the symbol of hiddekel, the third river which floweth towards the east of hycu (they return to altar, and second adept indicates crook and scourge thereon. second "the colors of the crook and scourge are taken from those of the minutum mundum diagram, and they thus represent the just equili

ALEISTER CROWLEY BOOK OF LIES

for enduring unto the end, at the end was naught to endure (8) amen. book of lies get any book for free on: www.abika.com 23 [29] commentary( zeta) this chapter gives a list of those special messengers of the infinite who initiate periods. they are called dinosaurs because of their seeming to be terrible devouring creatures. they are masters of the temple, for their number is 6 (1 plus 2 plus 3, the mystic number of binah; but they are called "none, because they have attained. if it were not so, they would be called "six" in its bad sense of mere intellect. they are called seven, although they are eight, because lao-tzu counts as nought, owing to the nature of his doctrine. the reference to their "living not" is to be found in liber 418. the word "perdurabo" means "i will endure unto the

the last budda. krishna was the principal incarnation of the indian vishnu, the preserver, the principal expounder of vedantism. tahuti, or thoth, the egyptian god of wisdom. mosheh, moses, the founder of the hebrew system. dionysus, probably an ecstatic from the east. mahmud, mohammed. all these were men; their godhead is the result of mythopoeia. notes (5) masters of the temple, whose grade has the mystic number 6= 1+ 2+ 3 (6) these are not eight, as apparent; for lao-tzu counts as 0 (7) the legend of "christ" is only a corruption and perversion of other legends. especially of dionysus: compare the account of christ before herod/pilate in book of lies get any book for free on: www.abika.com 24 the gospels, and of dionysus before pentheus in "the baccae (8) o, the last letter of perdurabo

sors, as is intimated by the last paragraph, which implies knowledge of a secret worship, of which the grand master did not speak. the eagle may be identified, though not too closely, with the hawk previously spoken of. it is perhaps the sun, the exoteric object of worship book of lies get any book for free on: www.abika.com 74 of all sensible cults; it is not to be confused with other objects of the mystic aviary, such as the swan, phoenix, pelican, dove and so on. note (17) his initials i.b.m. are the initials of the three pillars of the temple, and add to 52, 13x4, bn, the son [77] 34 kappa-epsilon-phi-alpha-lambda-eta lambda-delta the smoking dog(18) each act of man is the twist and double of an hare. love and death are the greyhounds that course him. god bred the hounds and taketh his

the flame of his prayer, and born again-the phoenix [134] commentary( xi-beta) this chapter is itself a comment on chapter 44. note (33) twig= dost thou understand? also the phoenix takes twigs to kindle the fire in which it burns itself. book of lies get any book for free on: www.abika.com 132 [135] 63 kappa-epsilon-phi-alpha-lambda-eta xi-gamma margery daw i love laylah. i lack laylah "where is the mystic grace" sayest thou? who told thee, man, that laylah is not nuit, nd i hadit? i destroyed all things; they are reborn in other shapes. i gave up all for one; this one hath given up its unity for all? i wrenched dog backwards to find god; now god barks. think me not fallen because i love laylah, and lack laylah. i am the master of the universe; then give me a heap of straw in a hut, and l

ALEISTER CROWLEY LIBER 777

vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise alike the data of mysticism and the results of comparative religion. the sceptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice equally that the self-same catholicity allembracing proves that very validity, since after all something must be true. fortunately we have learnt to combine these ideas, not in the mutual toleration of subcontraries, but in the affirmation of contraries, that transcending of the laws of intellect which is madness in the ordinary man, genius in the overman who hath arrived t

ubtitle \yyj \yhla hwr tja, achath ruach elohim chayyim( one [is] the spirit of the living elohim, a line from the sepher yetzirah which adds to 777. cols. cxii cxiii. these sets of attributions were extracted by the golden dawn from the first volume of kabbala denudata. the symbols in 7 and 8 apparently represent hermaphroditic brass. col. cxiv. the numbers are an addition; each password adds to the mystic number of the sephirah corresponding. vide col. x. col. cxv. the entries in this column were originally given as initials only. col. cxxi. these are golden dawn titles. the a\a\ titles in the 1st order differ slightly; 0 =08 is probationer, 1 =108 is neophyte, 2 =98 zelator and the waiting grade between philosophus and adeptus minor is called dominus liminis. cols. cxxix cxxxii. these a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

r" the ordinary man entirely ignorant of everything and incapable of anything. he is therefore represented as blindfolded and bound. his only aid is his aspiration, represented by the officer who is to lead him into the temple. before entering, he must be purified and consecrated. once within the temple, he is required to bind himself by an oath. his aspiration is now formulated as will. he makes the mystic circumambulation of the temple for the reasons to be described in the chapter on "gesture. after further purification and consecration, he is allowed for one moment to see the lord of the west, and gains courage<<fear is the source of all false perception. even freud had a glimpse of this fact> to persist. for the third time he is purified and consecrated, and he sees the lord of the ea

y one-hundredth of an inch unprotected. it is no good building a ship if the water can enter, through however small a hole. that first task of the magician in every ceremony is therefore to render his circle absolutely impregnable<truth in "konx om pax. the circle (in one aspect) asserts duality, and emphasizes division> if one littlest thought intrude upon the mind of the mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the stockbroker's. even the smallest baby is incompatible with the virginity of its mother. if you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by it<forces they more or le

on the human consciousness, and increase its likelihood of success in its next magical operation. similarly, the powers gained in this way will strengthen the magician in his mediation-practices. his will becomes better able to assist the concentration, to destroy the mental images which disturb it, and to reject the lesser rewards of that practice which tempt, and too often stop the progress of, the mystic. although it is said that the spiritual lies "beyond the astral, this is theoretical<school arithmetic; but one can take the former book from one's shelves- as every one should- and read it without first going all through the latter again> the advanced magician will not find it to be so in practi

rant in the hard routine of the elements of the royal art. so far as mysticism is concerned, the technique is extremely simple, and has been very simply described in part i of this book 4. it cannot be said too strongly that any amount of mystical success whatever is no compensation for slackness with regard to the technique. there may come a time when samadhi itself is no part of the business of the mystic. but the character developed by the original training remains an asset. in other words, the person who has made himself a firstclass brain capable of elasticity is competent to 201 attack any problem soever, when he who has merely specialized has got into a groove, and can no longer adapt and adjust himself to new conditions. the principle is quite universal. you do not train a violinis

liber carcerorum gr:tau-omeganu qliphoth cum suis geniis. adduntur sigilla et nomina eorum. 223 an account of the cosmic process so far as it is indicated by the tarot trumps. equinox vii, p. 69 "liber ccxlii" aha! an exposition in poetic language of several of the ways of attainment and the results obtained. equinox iii, p. 9 "liber cclxv. the structure of the mind" a treatise on psychology from the mystic an magical standpoint. its study will help the aspirant to make a detailed scientific analysis of his mind, and so learn to control it. unpublished "liber ccc. khabs am pekht" a special instruction for the promulgation of the law. this is the first and most important duty of every aspirant of whatever grade. it builds up in him the character and karma which forms the spine of attainment

e law of thelema: the true magick of horus requires the passionate union of opposites. now the proof that one is in contact with an independent entity depends on a sensation which ought to be unmistakeable if one is in good health. one ought not to be liable to mistake one's own sensible impressions for somebody else's! it is only man's incurable vanity that makes the astral "strayed reveller" or the mystic confuse his own drunken babble with the voice of the most high. the essence of the right sensation consists in recognition of the reality of the other being. there will be as a rule some element of hostility, even when the reaction is sympathetic. one's "soul-mate (even) is not thought of as oneself, at first contact. one must therefore insist that any real appearance of the astral plan

he greek system, of 666. it is, of course, the title of the master therion. the master therion was, about this time, in communication with an intelligence who gave the name of amalantrah. on sunday, february 24, 1918, at 9.30 p. m, the master therion asked amalantrah if he could use the word gr:theta-eta- rho-iota-omicron-nu as if it were hebrew, with the idea of getting further information as to the mystic meaning of the word. the answer was "yes. he then asked "am i to take the word gr:theta-eta-rho-iota-omicron-nu alone, or the three words gr:tau-omicron gr:mu-epsilon-gamma-alpha gr:theta-eta-rho-iota-omicron-nu" the answer was to take the word gr:theta-eta-rho-iota-omicron-nu alone. the master therion then asked what hebrew letters should be used to transliterate the greek. the answer

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ther spells. wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein "but exceed! exceed "strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all" 5 the mystic's idea of deliberately stupefying and stultifying himself is an "abomination unto the lord" this, by the way, does not conflict with the rules of yoga. that kind of suppression is comparable to the restrictions in athletic training, or diet in sickness. magic without tears get any book for free on: www.abika.com 128 now we get back to the qabalah- how to make use of it. let us suppose t

ALEISTER CROWLEY MEDITATION

pe original) of crowley with implements, titled underneath "the magician in his robe and crown, armed with wand, cup, sword, pantacle, bell, book, and holy oil" 52 ceremonial magick<magick has been adopted throughout in order to distinguish the science of the magi from all its counterfeits> the training for meditation preliminary remarks hitherto we have spoken only of the mystic path; and we have kept particularly to the practical exoteric side of it. such difficulties as we have mentioned have been purely natural obstacles. for example, the great question of the surrender of the self, which bulks so largely in most mystical treatises, has not been referred to at all. we have said only what a man must do; we have not considered at all what that doing may involv

r absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. the will being twofold is in chokmah, who is the logos, the word; hence some have said that the word is the will. thoth the lord of magic sic is also the lord of speech; hermes the messenger bears the caduceus. word should express will: hence the mystic name of the probationer is the expression of his highest will. there are, of course, few probationers who understand themselves sufficiently to be able to formulate this will to themselves, and therefore at the end of their probation they choose a new name. 71 it is convenient therefore for the student to express his will by taking magical oaths. since such an oath is irrevocable it sho

versal will. his understanding errs passively when it receives influence from that which is not the ultimate truth. in the beginning the cup of the student is almost empty; and even such truth as he receives may leak away, and be lost. they say that the venetians made glasses which changed colour if poison was put into them; of such a glass must the student make his cup. very little experience on the mystic path will show him that of all the impressions he receives none is true. either they are false in themselves, or they are wrongly interpreted in his mind. there is one truth, and only one. all other thoughts are false. and as he advances in the knowledge of his mind he will come to understand that its whole structure is so faulty that it is quite incapable, even in its most exalted mood

ssarily illegible; the method of reading them is given in that important instruction of the a'.a. called "thisharb" liber cmxiii. now consider that this karma is all that a man has or is. his ultimate object is to get rid of it completely- when it comes to the point of surrendering<mystic surrender all, while he clings to his virtues> the self to the beloved; but in the beginning the magician is not that self, he is only the heap of refuse from which that self is to be built up. the magical instruments must be made before they are destroyed. this idea of karma has been confused by many who ought to have know better, including the buddha, with the ideas of poetic justice

ALEISTER CROWLEY SEPHER SEPHIROTH

gis "see" equinox vii for facsimile reproduction of ms. 123 "lingam" the unity or male principle. but these have many symbols "e.g" sometimes yoni is 0 or 3 and lingam 2 "lingam-yoni" a form of the rosy cross "macrocosmchsacrifice; altar (ar) xbd love, beloved; david dwd give, give (see 17, bhy) bh bh to grind, direct, stretch out hdh gold bhz hand (cf. 20) dy sufficiency, plenty yd valley )yg 15 the mystic number of geburah hod: splendour dwh the monogram of the eternal: the divine name of chokmah hy spring byb) steam, vapour dy) pride; a carrying out; exaltation hw)g overflowing, abounding bwz he who impels; to force xz to hide hbx lamentation yh 16 hyssop bwz) he seized, cleaved to zx) elevated, exalted, high hwbg injury, war, lust; fell hwh she )yh alas. woe yw like, equal to gwz hook

ful hdx a circle, orbit gwx good bw+ to give, place bhy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y)y unity dxy 23

26 the number of the sephiroth of the middle pillar: 1+ 6+ 9+ 10. the pillar of mercy: the paths vau and kaph (cf. 48& 463) k w seeing, looking at hzwx sight, vision hwzx tetragrammaton: gyehovah h: the unutterable name: the lost word. hwhy kebad, husband of the impure lilith; to honour; heavy; liver dbk 27 wept, mourned hkb pure, clear, transparent, innocent kz a parable, enigma, riddle hdyx 28 the mystic number of netzach the god hadit (cf. 419 +ydh mire, clay +y+ union, unity dwxy power, strength xk palate kx one beloved dydy 29 is broken, crushed; he croucheth (ps. 10:10) hkd to break down, overturn kdh 30 a party to an action at law; defendant, plaintiff (note lamed= 30= libra= viii, gjustice h) byyx it will be hyhy 31 how? ky) to; divine name of chesed l) to go kwh a beating, striki

yxy glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit lbg he will go khy 36 the mystic number of hod a tent, tabernacle lh) how (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attributed to mercury hl) to remove, cast away )lh confession ywdyw perhaps, possibly; would that; not, no wl to separate, divide ldb 37 god (ch )hl) behold! wl) perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal bre

d) dlx the greater ldgh 43 great lwdg to rejoice lyg to make faint hlx lion (cf. 340 )ybl hazel, almond zwl together, also mg magus gm one beloved by god hydydy 44 aries: a ram, lamb hl+ aquarius: a bucket yld drops ylg) a pool, pond; sorrow mg) captive, captivity hlwg blood md sand; horror (see the scorpion pentacle in the key of solomon; see also liber 418 10th ayre) lwx flame +hl garment dm 45 the mystic number of yesod adam: man; red md) the fool dm) redemption, liberation hlw)g to grow warm; they (masc) mh hesitated (see 405) lxz she who ruins hlbx hwhy in yetzirah )h w)w )h dwy greatly, strongly, very d)m what, which, why, how; anything, something; yetzitah fs gsecret nature h (see s.d. 1:38-39) hm 46 a name of god yhl) a female slave; an ell, cubit hm) tin, the metal of jupiter lydb

in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun; fury hmx the spleen lwx+ a lover hbh)m 54 a basin, bowl, vessel (ex. 24:6) ng) rest ymd to judge, rule nd pertaining to summer mwx my flame; enchantments y+hl tribe; branch, rod, staff, stick, sceptre, spear; a bed h+m to remove; a heap, wall dn 55 1-10. the sum of the sephiroth; the mystic number of malkuth. thief; stole bng robbery, pillage hlyzg silence hmwd a footstool mwdh to swell, heave (see 51) myh to walk klh knuckle; member, limb )ylwx bride: a title of malkuth hlk noon; midday bgn ornament; splendour, eminence hn lo; whether, if; they (fem) nh 56 dread, terror hmy) he suffered hn) day mwy beautiful h)n food hlk) the goddess nu wn 57 pisces: fishes mygd rim ndb)

ah nyd a sigh, groan, deep breath hxn) the golden waters (i.r.q. 996; cf. 97) bhz ym prophecy h)wbn serenity hnwg stocks ds 65 adonai: my lord (referred to malkuth; cf. 155& 361) ynd) weasels and other terrible animals myxw) palace, temple, mansion lkyh shone, gloried, praised llh silence! sh defective nzx a door post hzwzm a beating, striking hkm a lament, wailing yhn silence, quietness hymwd 66 the mystic number of the qliphoth, and of the great work food, victuals hlyk) thy god (deut. 4:24, 28:58) kyhl) a ship hyn) a trial, an experiment nwxb a wheel (the cognomen of shekinah) lglg miry nwy 67 binah: understanding hnyb zayin: a sword nyz a ship, fleet ynw) debased llz to embalm +nx 68 wise( ghe will understand that? h) nbyw to be wise mkx emptiness llx to pity sx lulav: a palm branch bl

ALEISTER CROWLEY THE LOST CONTINENT

for arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obviously the name of an actual high priestess. ra is pure atlantean for sun, and 'mse (egyptian chomse) for moon. the idea in 'mse is that of a strong woman('m) closing the mouth of a serpent (s) or dragon, and from this we have the xith card of the bohemian tarot, and the legend in the apocalypse. in the mystic greek used by the gnostics we find similar traces, sophia being from s ph, giving the idea of 'serpent breath' i.e. wisdom. iao is phallos, kteis, proktos. the word logos means the boy (g) naturally engendered of the virgin (l) and the serpent (s. theos (root o, first written 0) means the sun in his strength and also the lingam-yoni conjoined. christos is 'the love of passion of the ris

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

bsolute instead of as a device of perfection for self-appreciation. the secret name was revealed in the sahara desert- see liber 418, 12 aethyr, equinox i, v, suppl. pp. 82-87. this question of making "no difference" as ordained is to regard the whole of the non-ego or universe apparently external to the self as a single phenomenon; samadhi on any one thing becomes therefore samadhi on the whole. the mystic who "availeth in this" can then perform his great work of "love under will" in a single operation instead of being obliged to unite himself with the non-ego piecemeal. but see also the comment on verse 4, above. notice the word "hurt, from he french "heurter, meaning to knock against an obstacle. there is thus a strictly technical accuracy in the choice of the term (insert quotations fr

f only the interpreter by illuminated; but if not, they are false, even as he is false (p.s. there was a sub-intention in the above paragraphs for the benefit of- dwarfs) the new comment it is explained in liber 418 that "the man of earth is the adherent. the lover giveth his life unto the work among men. the hermit goeth solitary, and giveth only of his light unto men" thus we have in the order, the mystic, the magician, and the devotee. these correspond closely to the nuit- hadit- ra-hoor-khuit triad. this last sentence of this paragraph is in a sense the sum of this whole book; for it is the threefold book of law. it is therefore the message of the beast, his word as a magus that he must utter. it will be well therefore to reprint the substance of the message which he first promulgated

in understanding it, and so becoming one with it. with the egyptian initiate we exclaim "there is no part of us that is not of the gods" and add the antistrophe "there is no part of the gods that is not also of us" therefore, the love that is law is no less love in the petty personal sense; for love that makes two one is the engine whereby even the final two, self and not-self, may become one, in the mystic marriage of the bride, the soul, with him appointed from eternity to espouse her; yea, even the most high, god all-in-all, the truth. therefore we hold love holy, our heart's religion, our mind's science. shall he not have his ordered rite, his priests and poets, his makers of beauty in colour and form to adorn him, his makers of music to praise him? shall not his theologians, divining

inment of the grade of magus. as a result of these operations, he met a series of persons who acted as officers in the ceremony of his initiation. we are here only concerned with jeanne robert foster, nee jeanne julie ollivier. on july 8, 10, 13, 14, 23, sept. 12 (2 operations) sept. 16, magical operations were performed with the object of begetting a child. on sept. 23, this woman, who had taken the mystic name of soror hilarion, assisted the beast in obtaining the word of the equinox, this word being, so to speak, a concentrated symbolic representation of the events of the six months following. this word obtained by her was "mebulae" which, though it was not apparent at the time, is evidently suggestive of the birth of a star. exactly nine months later than this equinox, frater achad bec

any of its images, knowing that we must abstract every one of their qualities from every one of these equally if we would unveil it; or (2) to reject all images of the absolute, knowing that attainment thereof would be the signal for the manifestation of that part of its nature which necessarily formulates itself in a new universe of images. realizing that these two courses (the materialist's and the mystic's) are equally fatuous, we may engage in either or both of two other plans of action, based on assent to actuality. we may (1) ascertain our own particular properties as partial projections of the absolute; we may allow every image presented to us to be of equally intrinsic and essential entity with ourselves, and its presentation to us a phenomenon necessary in nature; and we may adjus

ake advantage of the properties peculiar to each one by employing its energies in the service of his imperial purpose. al ii,26 "i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one" the old comment 26. the kundalini again. the mystic union is to be practised both with spirit and with matter. the new comment the magical power is universal. the free man directs it as he will. leave him alone, or he will make you sorry you tried to interfere! there is here a reference to the two main types of the orgia of magick; i have already dealt with this matter in the comment. observe that in the "mystic" work, the union takes pl

ALEISTER CROWLEY THE OTO GNOSTIC MASS

hree in one! chorus: glory and worship be to thee, sap of the world-ash, wonder-tree (these words are to form the substance of the anthem; but the whole or any part thereof shall be set to music, which may be as elaborate as art can devise. but even should other anthems be authorized by the father of the church, this shall hold its place as the first of its kind, the father of all others) viii of the mystic marriage and consummation of the elements the priest takes the paten between the index and medius of the right hand. the priestess clasps the cup in her right hand. the priest: lord most secret, bless this spiritual food unto our bodies, bestowing upon us health and wealth and strength and joy and peace, and that fulfilment of will and of love under will that is perpetual happiness. he

ALEISTER CROWLEY THE QABALAH

t 32 bis c 31 bis 5 the temple of solomon the king (continued) great as were frater p. s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was in a sense with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. for though it is written, to the persevering mortal the blessed immortals are swift, yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st. luke s gospel, and when he was yet afar off, his father saw him and ran. had it not been so, the weary prodigal, exhausted by his early debauches (astral vision

other, death. before what is known as the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun

ine will extended through motion. 64= 26, will be the perfect number of matter, for it is 8, the first cube, squared. so we find it a mercurial number, as if the solidity of matter was in truth eternal change. 35. alga, a name of god= ateh gibor le-olahm adonai. to thee be the power unto the ages, o my lord! 35= 5 7. 7= divinity, 5= power. 36. a solar number. hla. otherwise unimportant, but it is the mystic number of mercury. 37. hdyjy. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 11= 418 q.v. in part ii. 39. dja hwhy, jehovah is one. 39= 13 3. this is then the affirmation of the aspiring soul. 40. a dead number of fixed law, 4 10, tetragrammaton, the lesser countenance immutable in the heaviness of malkuth. 41 \a, the mother, unfertilised as unenlig

inah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.55 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmu, ommo satan, the satanic trinity of typhon, apophis and besz;56 also hwchy \c, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up to this number. in reality it is the final extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose g

lso tc wmmu, ommo satan, the satanic trinity of typhon, apophis and besz;56 also hwchy \c, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up to this number. in reality it is the final extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the mystic numbers of the planets. the first is that of the planet itself, e.g. saturn, 3. the second is that of the number of squares in the square of the planet, e.g. saturn, 9. the third is that of the figures in each line of the magic square of the planet, e.g. saturn 15. a magic square is one in which each file, rank, and diagonal add to the same number, e.g. saturn is 8 1 6, 3 5 7, 4 9 2, ea

ther, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time licht, liebe, leben was the mystic name of the mother-temple of the g\d. 72 twza, a hebrew spelling of azoth, also adds to this number. vide liber cdxiv t.s. 73 comparing this with the mathers translation, this appears to be a loose paraphrase of von rosenroth s glosses rather than a direct quote; the relevant paragraphs are 696 and 697 t.s. liber lviii 42 the five letters used in the word are a, the crown; b, the wand

o has not yet awakened the kundalin, the female magical soul. note 7 as the meeting-place of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, q.v. 888. the grand scale of 8. in greek numeration therefore ihsous the redeemer, connecting with 6 because of its 6 letters. this links greek and hebrew symbolism; but remember that the mystic iesous and yeheshua have no more to do with the legendary jesus of the synoptics and methodists than the mystic ihvh has to do with the false god who commanded the murder of innocent children. the 13 of the sun and the zodiac was perhaps responsible for buddha and his 12 disciples, christ and his 12 disciples, charlemagne and his 12 peers &c &c, but to disbelieve in christ or charlemagn

ALEISTER CROWLEY THE SWORD OF SONG

ust so intend, explain at once all agony of doubt, make people comprehend pentecost 35 but the results of concentration do so. some poetry. as by a lightning flash, solve doubt and turn all nature inside out: 390 and, if such potency of might hath truth, once state the truth aright, whence came the use for all these pages millions together mighty sages whom the least obstacle enrages? 395 condemn the mystic if he prove thinking less valuable than love? well, let them try their various plans! do they resolve that doubt of man s? how many are hegelians? 400 this, though i hold him mostly true. but, to teach others that same view? surely long years develop reason.45 after long years, too, in thy season bloom, concentration s midnight flower! 405 after much practice to this end i gain at last

? his interlocuter dismissed, not with a jest, but with a warning. poet yawns. aum! now who dares call me no christian? and, who cares? 795 read; you will find the master of balliol discarding barkeley, locke, and paley ll resume such thoughts and label clear my christianity lies here! with such religion who finds fault? 800 star, it seems foolish to exalt religion to such heights as these refine the mystic agonies to nothing, lest the mystic jeer so logic bends its line severe 805 back to my involuted curve! these are my thoughts. i shall not swerve. take them, and see what dooms deserve their rugged grandeur heaven or hell? mind the dark doorway there !62 farewell! 810 how tedious i always find that special manner of my mind! aum! let us meditate aright on that adorable one light, divine

tmolus, who decided the musical contest between pan and apollo in favour of the latter. 321. as masters teach.49 consult vivekananda, op. cit, or the hathayoga pradipika. unfortunately, i am unable to say where (or even whether) a copy of this latter work exists. 331, 332. stand (stephen) or sit (paul).50 acts vii. 36; heb. xii, 2. 337. samadhi-dak.51 ecstasy-of-meditation mail. 338. maha-meru.52 the mystic mountain of the hindus. see southey s curse of kehama. 339. gaurisankar.53 called also chomokankar, devadhunga, and everest. 341. chogo.54 the giant. this is the native name of k2; or mount godwin-auster, as col. godwin-austen would call it. it is the second highest known mountain in the world, as devadhunga is the first. 356. the history of the west.55 de acosta (jos) natural and moral

hristian dialectitians who quote all things work together for good out of its context, and call this verse christian optimism? see caird s hegel. hegel knew how to defend himself, though. as goethe wrote of him: they thought the master too inclined to fuss and finick. the students anger grew to frenzy paganinic* they vowed they d make him rue his work in jena s clinic. they came, the unholy crew, the mystic and the cynic: he had scoffed at god s battue, the flood for mortal s sin icthyosaurian waterloo! they eyed the sage askew; they searched him through and through with violet rays actinic they asked him wer bist du? he answered slowly bin ich? 387. the fish.58 because of icquj, which means fish, and very aptly symbolises christ. ring and book (the pope, ll. 89, 90. 395. dharma.59 consult

with the firm of a similar name1 across the street, gives of the existence of the infinite. think of a circle! says he. you will in a moment become conscious of an infinite circle around your original small one. the fallacy is obvious. the big circle is not infinite at all, but is itself limited by the little one. but to take away the little circle, that is the method of the esoteric christian or the mystic. but the process is never perfect, because however small the little circle becomes, its relation with the big circle is still finite. but even allowing for a moment that the absolute is really attainable, is the nothingness of the finity related to it really identical with that attained directly by the buddhist arahat? this, consistently with 1 the swami vive ananda, madame horos, for w

owledge as far surpassing ours as ours surpasses that of the wallowing reptiles which once held possession of this planet. a. c. 2 a note showing the necessity and scope of the work in question. science and buddhism 99 the mind is a machine that reasons; here are its results. very good; can it do anything else? this is the question not only of the buddhist; but of the hindu, of the mohammedan, of the mystic. all try their various methods; all attain results of sorts; none have had the genuine training which would have enabled them to record those results in an intelligible, orderly form. others deliberately set their face against such an attempt. i am not of them; humanity has grown up; if the knowledge be dangerous in unexpected ways, what of bacteriology? i have obtained one result; a re

der of wings flitted into the jungle. so joyous a bird, thought the god, could not but be influenced by the ordinary passions and yield to such majesty as his own. but one day there came into the jungle a strange wild figure. he was a man dressed in the weird tibetan fashion. he had red robes and hat, and thought dark things. he whirled a prayer-wheel in his hands; and ever as he went he muttered the mystic words aum mani padme hum. 1 the parrot, who had never heard human speech, tried to mimic the old lama, and was amazed at his success. pride first seized the bird, but it was not long before the words had their own effect, and it was in meditation upon the conditions of existence that he eternally repeated the formula* a home at distant inglistan. an old lady, and a grey parrot in a cage

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in themselves brilliant and flashing, yet so black was that wherein they grew that they seemed brighter than suns. and these were placed one above the other in a single line and straight, even according to the seven centres of his intention that he bare about him in the hollow tube that hath thirty and two joints "he slayeth sir amorex le desirous" these plants did our brother perardua pluck, as the mystic rites ordain; and these did he heat furiously in his alembic, yet with vegetable heat alone, while he kept them ever moist, dropping upon them of his lunar water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lio

to ashes the dream-world of a boy, as it were, between your fingers; but before you can bring the physical universe tumbling about a man's ears he requires to drill his hunchbacks so devilish well that they are terribly like soldiers themselves. and a question capable of shaking the consciousness of samadhi could, i imagine, give long odds to one of frederick's grenadiers. it is useless to attack the mystic by asking him if he is quite sure samadhi is good for his poor health 'tis like asking the huntsman to be very careful, please, not to hurt the fox. the ultimate question, the one that really knocks samadhi to pieces, is such a stupendous idea that it is far more of a! than all previous!'s whatever, for all its? form. and the name of that question is nibbana. take this matter of the sou

there must have been a time in the life of every student of the mysteries when he has paused whilst reading the work or the life of some well-known mystic, a moment of perplexity in which, bewildered, he has turned to himself and asked the question "is this one telling me the truth" still more so does this strike us when we turn to any commentative work upon mysticism, such as r c jac's "bases of the mystic knowledge" or william james's "varieties of religious experience" in fact, so much so, that unless we are more than commonly sceptical of the wordy theories which attempt to explain these wordy utterances we are bound to clasp hands with the great school of medical-materialism, which is all but paramount at the present hour, and dismiss all such as have had a glimpse of something we do

essed facts. the first method is found appended to each of the four books, balancing, so to speak, illuminism and science. the second method is found almost entirely in the first book and the various pictures are entitled:19 the black watch-tower, or the dreamer. the miser, or the theist. the spendthrift, or the pantheist. the bankrupt, or the atheist. the prude, or the rationalist. the child, or the mystic. the wanton, or the sceptic. the slave, or he who stands before the veil of the outer court. the warrior, or he who stands before the veil of the inner court. the king, or he who stands before the veil of the abyss. the white watch-tower, or the awakened one. 161 the third method is found almost entirely in the second book. the third and fourth books of this essay consist of purely symb

hangs above us in the brasier of despair; so that a great light may shine forth through the darkness, and guide the toiling footsteps of man to that temple which is built without hands, fashioned without iron, or gold, or silver, and in which no fire burns; whose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vishnu the sombr

necromancy, and drank deep of the wine of witchcraft, and swore secrecy over the eucharist of art. now in the place of the dolmen stands the hospital, and where the trilithons towered is built the "hall of science" lo! the druid has given place to the doctor; and the physician has slain the priest his father, and with wanton words ravished the heart of his mother the sorceress. now 187 instead of the mystic circle of the adepts we have the great "bosh-rot" school of folly. miracles are banned, yet still at the word of man do the halt walk, and the lame rise up and run. the devils have been banished, and demoniacal possession is no more, yet now the most lenient of these sages are calling it "hystero-demonopathy- what a jargon of unmusical syllables! saul, when he met god face to face on th

the sworded warrior who crushes her to his shaggy breast. away with laws and labours. lo! in the groves of pan the dance catches us up, and whirls us onward! o how we dash aside the goblets and the wine-skins, and how the tangled hair of our heads is blown amongst the purple clusters of the vine that clambers along the branches of the plane-trees in the garden of eros! but yet for a little while the mystic child of freedom must sit weeping at the footstool of the old prude reason, and spell out her windy alphabets whilst she squats like a toad above her, dribbling, filled with lewd thoughts and longings for the oleograph of the naked youth and the stinking secrecy of her "latrina" the child under the glittering horns of capricornus, when the mountains of the north glistened like the teeth

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akho, bhikkhave, amentayami vo; vayadhmama sankhara, appamadena sampadetha "lo! now, oh brothers, i exhort ye! decay is inherent in all the tendencies, therefore deliver ye yourselves by earnest effort" ananda metteya. 59 the sabbath""to a. e. w" occult, forbidden lights move in the royal rites. diaphanous, they dance above the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar pl

ingle divinity. the temple of solomon the king (continued) great as were frater p.'s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in a lifetime, satisfied as himself was_ in a sense_ with his own progress, it was yet not by these paths that he was destined to reach the sublime threshold of the mystic temple. for thought it is written "to the persevering mortal the blessed immortals are swift" yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st luke's gospel "and when he was yet afar off, his father saw him and ran" had it not been so, the weary prodigal, exhausted by his early debauches (astral vision

her, death. before what is known a the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could not and did not alter his ways at his pleasure. this formula was used to pen the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows- chief. let us analyse the key word- i. 2nd. n. 3rd. r. all. i. chief. yod. hb:yod. 2

vine will extended through motion. 64= 26, will be the perfect number of matter, for it is 8, the first cube, squared. so we find it a mercurial number, as if the solidity of matter was in truth eternal change. 35. agla, a name of god= ateh gibor le olahm adonai "to thee by the power unto the ages, o my lord" 35= 5 x 7. 7= divinity, 5= power. 36. a solar number. alh. otherwise unimportant, but is the mystic number of mercury. 37. ichidh. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 x 11= 418 q.v. in part ii. 39. ihvh achd, jehovah is one. 39= 13 x 3. this is then the affirmation of the aspiring soul. 40. a "dead" number of fixed law, 4 x 10, tetragrammaton, the lesser countenance immutable in the heaviness of malkuth. 41. am, the mother, unfertilised

d of the stooping dragon, raised up when the tree of life was shattered, and macroposopus set cherubim against microposopus. see 4= 7 ritual "supra" also, and very specially, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. lilith, the demon-queen of malkuth. 543. ahih ashr ahih "i am that i am" 666. last of the mystic numbers of the sun. svrth, the spirit of sol. also ommv sthh, ommo satan, the satanic trinity of typhon, apophis, and besz; also shm ihshvh, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up the this number. in reality it is the final extension of the number 6, both because 6 x 111 (alph= 111= 1= 6 and because the sun

d. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a\ the supernals are supported upon two squares- r--b a--b a--h abad= dd, love, 8. a--d r--a ahra= avr, light, 207. now 8 x 207= 1656= chi, living, and 207= 9 x 23, chih, life. at this time "licht, liebe, leben" was the mystic name of the mother-temple of the g. d. 117 the five letters used in the word are a, the crown; b, the wand; d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= ath iav, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will rema

dalini, the female magical soul. note 7 as the meeting-place of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, p.v. 888. the grad scale of 8. in greek numeration therefore iota eta sigma omicron upsilon sigma the redeemer, connecting with 6 because of its 6 letters. this links greek and hebrew symbolism; but remember that the mystic iesous and yeheshua have no more to do with the legendary jesus of the synoptics and the methodists than the mystic ihvh has to do with the false god who commanded the murder of innocent children. the 13 of the sun and the zodiac was perhaps responsible for buddha and his 12 disciples, christ and his 12 disciples, charlemagne and his 12 peers &c &c, but to disbelieve in christ or charle

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d one. and it is her eternal energy that hath made this eternal change. and this explaineth the call of the aethyrs, the curse that was pronounced in the beginning being but the creation of sakti. and this mystery is reflected in the legend of the 119 creation, where adam represents the concealed one, for adam is temurah of mad, the enochian word for god, and eve, whom he created 20 the fourth of the mystic numbers of jupiter is 136. for love, is tempted by the snake, nechesh, who is messiah her child. and the snake is the magical power, which hath destroyed the primordial equilibrium. and the garden is the supernal eden, where is ayin, 70, the eye of the concealed one, and the creative lingam; and daleth, love; and nun the serpent. and therefore this constitution was implicitly in the nat

hegemone in the ceremony of magister templi which the seer is about to undergo. 18. the vault of preparation for the ceremony of m.t. the veil is the crucifixion, symbol of the dead aeon. the first ordeal is undergone. 17. the symbol of the balance is now given unto the aspirant. 174 16. the sacrifice is made. the high priestess (image of babalon) cometh forth upon her beast and maketh this. 15. the mystic dance by salome. the new temple, the signs of the grades are received and the a.e. rejected. 14. the shrine of darkness. final initiation into grade of m. t. 13. the emergence of nemo into the world; his work therein. this is the first mystery revealed to a m.t. 12. the second mystery: the cup-bearer of babalon the beautiful. the holy grail manifested to the m.t, with the first knowledg

more useful than idleness. selfishness is bad; unselfishness is good. suffering is common. dwelling upon one's petty troubles and ailments is a manifestation of weakness of character. the reviewer, staggered by revelations so overwhelming, can only fall upon his knees and burst into a flood of tears. but think of the chagrin of lord avebury! m. tupper. konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming fairy tale; the second, an essay on truth, under the guise of a christmas pantomime; the third, an essay on magical ethics, under the guise of the story of a chinese philosopher; the fourth, a treatise on many magical subject

rned all minds, either by curiosity, or by fear' yoga or transformation: a comparative statement of the various religious dogmas concerning the soul and its destiny, and of akkadian, taoist, eguptian, hebrew, greek, christian, mohammedan, japanese and other magic, by wm. j. flagg. large 8vo "cloth extra" 1898. 6"s" 6"d" knight (j payne. discourse on the worship of priapus, and its connection with the mystic theology of the ancients; with an essay on the worship of the generative organs during the middle ages of western europe. 4to "with" 40 "curious plates. half roxvurghe binding. privately printed "1865 "3 3"s" paracelsus. the hermetical and alchemical writings of aureopus phillippus theophrastus bombast of hohenheim, called paracelsus the great, now for the first time translated into eng

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to members of all the lesser grades of the a. a_ mr. george rafflovich's charming volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches""a new popular edition. price "1"s. net "crown "8"vo. pp "164. may be obtained through the equinusi. the pharmacy of hashish. by e. whineray, m. p. s. ii. the psychology of hashish. with an attempt at a new classification of the mystic states of mind known to me, with a plea for scientific illuminism. by oliver haddo. iii. the poem of hashish. by charles baudelaire (translated) iv. selections illustrating the psychology of hashish, from "the hashish-eater" by h. s. ludlow. 231 a pharmaceutical study of cannabis sativa (being a collation of facts as known at the present date) cannabis indica was introduced into england

headed bundle of mischief, maryt waska. this being in a way a "bandobast"(and so inviolable) i took her to dinner, eating an omelette, and 15 some bread and camembert, and a little milk. afterwards a cup of coffee, and then two hours of the vajroli mudra badly performed. all this i did with reluctance, i did with reluctance, as an act of self-denial or asceticism, lest my desire to concentrate on the mystic path should run away with me. therefore i think it may fairly be counted unto me for righteousness. i now drink a final coffee and retire, to do i hope a more straightforward type of meditation. so mote it be. naked, maryt looks like corregio's antiope. her eyes are a strange grey, and her hair a very wonderful reddish gold a colour i have never seen before and cannot properly describe

it may be this isis apophis osiris iao formula that i have preached so often. certainly the first two days were isis natural, pleasant, easy events. most certainly too to-day has been apophis! think of the wild cursing and black magic, etc. we must hope for the osiris section to-morrow or next day. birth, death, resurrection! iao! 7.35. the sandwich duly chewed, and two coffees drunk, i resume the mystic mantra. why? because i dam well choose to. 31 7.50.'tis a rash thing to say, and i burn incense to the infernal gods that the omen may be averted; but i seem to have conquered the real dweller of the threshold once and for all. for nowadays my blackest despair is tempered by the certainty of coming through it sooner or later, and that with flying colours. 9.30. the last 3/4 hour i waste

get "materialized""spirits" pardon the absurd language! one should (nay, must! work inside 60 one's body. so, too, i think, for the highest spiritual work; for that work extends from malkuth to kether. here is the great value of the rationalistic eastern systems.[p.s. of course scientifically worked with pencil, note-book, and stop-watch. the yogi is usually in practice just as vague a dreamer as the mystic. they keep one always balanced by common sense. one might go off on lines of pleasing illusion for years, until one was lost on the "astral plane. all this, observe, is very meaningless, very vague at the best. what is the astral plane? is there such a thing? how do its phantoms differ from those of absinthe, reverie, and love, and so on? we may admit their unsubstantiality without deny

se is clearly away, one may most potently perceive the invoked perfume of the ceremony itself. and this mystical perfume of adonai is like pure musk, but infinitely subtilised far stronger, and at the same time far more delicate.(p.s. doubt has arisen about this perfume, as to whether there was not a commonplace cause. on the balance of the evidence, carefully considered, one would pronounce for the mystic theory. one should add a curious omen. on sitting down for the great struggle (11.14) john st. john found a nail upon the floor, at his feet. now a nail is vau in hebrew, and the tarot trump corresponding to vau is the hierophant or initiator whereby is o. m. greatly comforted. so poor a thing hath he become! even as a little child groping feebly for the breast of its mother, so gropet

imply, imperceptibly gliding, i passed away into nothing. and i was wrapped in the black brilliance of my lord, that interpenetrated me in every part, fusing its light with my darkness, and leaving there no darkness, but pure light. also i beheld my lord in a figure and i felt the interior 133 trembling kindle itself into a kiss and i perceived the true sacraments and i beheld in one moment all the mystic visions in one; and the holy graal appeared unto me, and many other inexpressible things were know of me. also i was given to enjoy the subtle presence of my lord interiorly during the whole of this twelfth day. then i besought the lord that he would take me into his presence eternally even now. but he withdrew himself, for that i must do that which i was sent hither to do; namely, to r

accustomed to discover an intimate connection between the forces of the body and the soul; and the student of psychology is continually being reminded of the kinship between saint and sinner. now and then we find the extremes of self and selflessness in the same soul. dante tells us how the lover kissed the trembling mouth, and with the same thrill describes his own passionate abandonment before the mystic rose. in our own day, the greatest of french lyric poets, verlaine, has given us volumes of the most passionate love songs, and side by side with them a book of religious poetry more sublimely credulous and ecstatic than anything that has come down to us from the ages of faith. we are all, as sainte-beuve said,'children of a sensual literature, and perhaps for that reason we should expe

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tent with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grevious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the n

s the doubter. because he chooses to, answers the believer. but the man after god's own heart thinks and reasons nothing, he feels there is neither doing nor choosing, and, dimly though it be, he sees that both of these foolish men, who think themselves so wise, possess but various little segments of one great circle, and that each imagines his segment a perfect circumference in itself. presently the mystic himself discovers that his circle which contained all their segments is but a segment of some greater circle, and that eventually he is living in a great cloud-land formed of myriads 227 and myriads of little spheres, which he feels are in reality one great ocean if he could only make them unite. each stage above him is his ultimate goal for the time being. possessing one little sphere

held their tongues. but there is an old parable which relates how the hound that had tempted man the whole length of his perilous journey, devoured him on the summit of that mystic mountain; and how that ancient dog was indeed god himself. 230 the acolyte before we enter upon the events of the great journey of frater p, during which for six years he voyaged over the face of the globe in quest of the mystic knowledge of all nations, it will be necessary here to recount, briefly though it may be, the circumstances which let up to his entering into communication with the order of a. a. born of an ancient family, but a few days after the fifty-sixth equinox before the equinox of the gods, he was reared and educated in the faith of christ as taught by one of the strictest sects of the many fac

the alchemistic philosophers. poring over paracelsus, benedictus figulus, eugenius and eirenaeus philalethes, he sought the alchemical azoth, the catholicon, the sperm of the world, that universal medicine in which is contained all other medicines and the first principle of all substances. in agony and joy he sought to fix the volatile, and transmute the formless human race into the dual child of the mystic cross of light, that is to say, to solve the problem of the perfect man. fludd, bonaventura, lully, valentinus, flamel, geber, plotinus, ammonius, iamblichus and dionysius were all devoured with the avidity and greed which youth alone possesses; there was no halting here"'now, master, take a little rest- not he (caution redoubled, step two abreast, the way winds narrowly) not a wit trou

duty is to rule and govern this hall in accordance with the laws of the order. the red colour of my robe symbolises light: my insignia are the sceptre and the banner of the east, which signify power and light, mercy and wisdom: and my office is that of the expounder of the mysteries" then follows the purification of the hall and the members by water and by fire, after which the hierophant orders the mystic circumambulation to take place in the path of light. the procession of officers and members is then formed in the north, in readiness for the mystic circumambulation in the path of light. it is formed in the north beginning from the station of the stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world. whilst the

th from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the "reverse circumambulation" 251 this is contrary. and the nave or axis of the wheel will be about the invisible station of harpocrates; as though that god stood there with the sign of silence, and affirmed the concealment of that central atom of the wheel which alone revolveth not. the object of the mystic circumambulation is to attract and make connection between the divine light above and the temple, and therefore the hierophant quitteth his throne to take part therein, but remaineth there to attract by his sceptre the light from beyond the veils. each member in passing the throne of the east gives the sign of the enterer, projecting forwards the light which cometh from the sceptre of t

sign, the officers raising their banners, sceptres, sword and wand on high, and then sink them in salutation) the "hierophant" then orders the kerux to declare the hall of the neophytes opened by him, which he does in the following words "in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in darkness" after which the three chief officers repeat the mystic words "khabs am pekht "knox om pax "light in extension "the opening" is then at an end, and the next ceremony is "the "admission."18 the candidate is in waiting without the portal, under the care of the sentinel, the "watcher without" that is, under the care of the form of anubis of the west. 252 the hierophant informs the members assembled that he holds a dispensation from the greatly

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accustomed to discover an intimate connection between the forces of the body and the soul; and the student of psychology is continually being reminded of the kinship between saint and sinner. now and then we find the extremes of self and selflessness in the same soul. dante tells us how the lover kissed the trembling mouth, and with the same thrill describes his own passionate abandonment before the mystic rose. in our own day, the greatest of french lyric poets, verlaine, has given us volumes of the most passionate love songs, and side by side with them a book of religious poetry more sublimely credulous and ecstatic than anything that has come down to us from the ages of faith. we are all, as sainte-beuve said 'children of a sensual literature' and perhaps for that reason we should expe

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ble expression by which alone we can shadow that supreme trance. i had also the advantage of falling across ludlow's book, and was struck by the circumstance that he, obviously ignorant of vedantist and 36 yogic doctrines, yet approximately expressed them, though in a degraded and distorted form. i was also aware of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis apophis osiris i a o; or the black dragon in the alchemical translation from the first matter of the work into the elixir (as molinos calls it) which hardens and sterilises the soul. the very practice which should flood it with light leads only to a darkness more terrible than death, a despair and disgust which only too often lead to abandonment, when in truth

arly enough a contradiction in terms. yet the consciousness is so vivid, so intense, so certain, that logic is condemned unflinchingly as puerile. the best escape for the logician is to argue that the three assertions are closely consecutive, so closely that mind thinks them one; just as the two points of a pair of compasses pressed upon certain parts of the body are felt as one point only. while the mystic will mutter some esoteric darkness about the true interpretation of the doctrine of the trinity. i think one should add that these results of my introspection are almost certainly due to my own training in philosophy and magic, and that nothing but the intensification of the introspective faculty is due to the hashish. probably, too, this effect (alpha) would be suppressed or unnoticed

py has revolutionised 52 surgery &c, just as mysticism has revolutionised, again and again, the philosophies of mankind. the analogy is a perfect one. by meditation we obtain the vision of a new world, even as the world of microorganisms was unsuspected for centuries of thinking- thinking without method- bricks without straw! just so, also, the masters of meditation have erred. they have attained the mystic vision, written long books about it, assumed that the conclusions drawn from their vision were true on other planes- as if a microscopist were to stand for parliament on the platform "votes for microbes- never noted possible sources of error, fallen foul of sense and science, dropped into oblivion and deserved contempt. i want to combine the methods, to check the old empirical mysticism

der skilled supervision. my present appeal is to recognised physiologists and psychologists to increase the number and accuracy of their researches on the introspective lines which i have laid down above, possibly with further aid from the pharmacist. once the pure physio-psychological action is determined, i shall then ask their further attention to the special results of combining the drug with the mystic process- always invoking trained observation- and from that moment the future of scientific illuminism will be assured. i must add a paragraph or two on the nature of the mystic process and the general character of the transcendental states of consciousness resulting from its successful practice. xi "he maketh the whole world of fire, air, water, and earth, and of the all-nourishing eth

s state passes into one of pure consciousness (vin n anam. the rose and the observer and their tendencies and relations have somehow vanished. the phenomenon (not the original phenomenon "a rose" but the phenomenon of the tendency to perceive the sensation of a rose) becomes a cloudless light; a static, no longer a dynamic conception. one has somehow got behind the veil of the universe. here live the mystic and the true artist. the buddhist, however, does not stop here, for he alleges that even this consciousness is false; that like all things it has the three characteristics of sorrow, change, and unsubstantiality. now all this analysis is a purely intellectual one, though perhaps it may be admitted that few philosophers have been capable of so profound and acute a resolution of phenomena

at like all things it has the three characteristics of sorrow, change, and unsubstantiality. now all this analysis is a purely intellectual one, though perhaps it may be admitted that few philosophers have been capable of so profound and acute a resolution of phenomena. it has nothing to do with mysticism as such, but its rational truth makes it a suitable basis for our proposed classification of the mystic states which result from the many religious and magical methods in use among men. 59 xii "the vast sun, and the brilliant moon "o ether, sun, and spirit of the moon! ye, ye are the leaders of air "the principles, which have understood the intelligible works of the father, he hath clothed in sensible works and bodies, being intermediate links existing to connect the father with matter, r

ity, who are faddists, fools, drivellers, dodderers- these i refuse to accept as mystics. the true phenomena of mysticism can only occur in a high-class brain and a healthy brain; and their action on that brain is to repose it, to fortify it, to make it more capable of lofty and continuous thought. beware of the sheep in lions' skins, the asses that bray and think "the tiger roars" physically too the mystic is to be known by his atmosphere of power, cleanliness and light; by his self-control, his concentration of thought and action, his vigour, his patience. you will rarely find them at afternoon tea gossiping about clairvoyance, or even "playing adam" what? you don't know how to play "adam? and you call yourself a sage? tut! the game of "adam" is played as follows. take a key, a bible, an

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fire. 11 see tablet of spirit. 12 see tablet of air. creature of earth, in the names of nanta emor dial hectega,13 i consecrate thee to the service of the magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not forme

xorcist said unto me, let me shroud myself in darkness, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left and candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spir

it taphthartharath. tiriel, in the name of hod, send to us in visible form this spirit taphthartharath. o tiriel, tiriel: in all the mighty signs, and seals, and symbols here gathered together, i conjure thee in the name of the highest to force this spirit taphthartharath unto visible manifestation before us, in the great triangle without this circle of art [the magus now places the sigil between the mystic pillars, and attacks it as enterer, directing upon it her whole will: following this projection by the sign of silence. if he does not yet appear, then repeat the invocation to tiriel from the throne of the east. this process may be repeated thrice. but if not even then the spirit come, then an error hath been committed, in which case replace sigil on altar, holding sword as usual, and

eni elohim, tiriel, asboga, din, doni, hod, kokab and every name and spell and scourge of god the vast one bind thee to obey my words and will. behold the standards, symbols and seals and ensigns of our god: obey and fear them, o thou mighty and potent spirit, taphthartharath! behold our robes, ornaments, insignia and weapons: and say, are not these the things thou fearest? behold the magic fire, the mystic lamps, the blinding radiance of the flashing tablets! behold the magical liquids of the material basis; it is these that have given thee form! hear thou the magical spells and names and chants which bind thee! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! arise! move! appear! 187 zod car eca od zodamerahnu odo kika

hand" 191 but i have covered my face. i have hidden myself. i have knelt before thee in the glory of thy face! arise, lord god, arise and shine! i am to-day and i am yesterday! i am the brother of the golden dawn! in the chariot of life is my seat, and my horses course upon the firmament of nu! come unto me, o my father, for i know thy name! amoun [vibrate by formulae of the middle pillar and of the mystic circumambulation] 16 during the great invocation of amon and toum maal t.t.e.g. and q.f.d.r. respectively charge the talisman with enterer sign. in part i, t.t.e.g. will imagine herself throughout as clothed with a violet light and between two mighty pillars, of smoke and flame. a white light must pervade the violet from above. her station is in the place of jupiter. i invoke thee, the

i am he that ruleth in amenta! in sleei (sigma lambda eta iota) is my rule, and in death is my dominion! mine are the eagles that watch in the eye of horus! mine is the bark of darkness, and my power is in the setting sun! i am the lord of amenta! toum maal is my name! hail unto thee! hail unto thee! o mine eagle of the glowing west! toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] o crowned with darkness! mother-bird of the holy ones! o golden-headed soul of sleep! o firm, enduring shoulders! o body of blue and golden feathers! o darkening feet, as of the skies of night! o mighty power of claws and beak, invincible, divine! o great and glistening wings! 194 ride hither on the storm! 18 in part ii. q.f.d.r. will imagine herself as a blue eagle be

s of the skies of night! o mighty power of claws and beak, invincible, divine! o great and glistening wings! 194 ride hither on the storm! 18 in part ii. q.f.d.r. will imagine herself as a blue eagle between two mighty pillars. white light pervades the blue from above. her station is in the west. 19 see "777. egyptian name of scorpio. toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] across the gloomy waters from the land of the setting sun thou art come, thou art come, for the words of my mouth are mighty words. come, for the guests are ready, and the feast is spread before thee! come, for the destined spouse awaits thy kiss! with roses and with wine, with light and life and love! the soul of tzedeq waits! come then, o come to me! for i know that

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ondon, e.c. mr. w. northam robe maker and tailor 9 henrietta st, covent garden, w.c. begs to inform those concerned that he has been entrusted by the a. a: with the manufacture of the necessary robes and other appurtenances of members of the society "the book of the season" the maniac rebman ltd. price 6s. it is desirable, almost necessary even, for all those who wish to understand the dangers of the mystic path to read this extraordinary study of the contents of a maniac's mind. it may be obtained at the offices of this paper, or from rebman ltd, 129 shaftesbury avenue. and through all booksellers "see review on page 314" mr. george raffalovich's charm- ing volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches (a new popular edition. price one shilli

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ALEISTER CROWLEY EQUINOX EQ I 3

avings. fcap. quarto, 2 vols. very scarce, 35s. azoth, or the star in the east. a new light of mysticism. by arthur edward waite. imperial 8vo, pp. xvi+ 239. original edition in special binding. price 5s. a presentation of mystic doctrine and symbolism in the light of christian teaching and hermetic philosophy; evolution in the light of mysticism; the way of attainment; and the interior life from the mystic standpoint "note_ many old books on astrology and alchemical science are also kept "in stock. write for latest new and second-hand catalogues_ william rider& son, ltd, 164 aldersgate st, london. e.c. the star in the west by captain j. f. c. fuller""fourth large edition now in preparation" through the equinox and all booksellers six shillings net- a highly original study of morals and re

be accomplished. peace to all beings! 13 aha! olympas. master, ere the ruby dawn gild the dew of leaf and lawn, bidding the petals to unclose of heaven's imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon, mendicant of the mystic boon! marsyas. what wilt thou? olympas. let mine angel say "utterly to be rapt away" marsyas. how, whence, and whither? olympas. by my kiss from that abode to this_ to this" my wings? marsyas. thou hast no wings. but see an eagle sweeping from the byss where god stands. let him ravish thee, and bear thee to a boundless bliss! 15 olympas. how should i call him? how beseech? marsyas. sile

an for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic voice doubt flees. the chattering choughs of talk scatter like sparrows from a hawk. olympas. thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, being he. withdrawn 26 within the curtains of the dawn dwells that concealed. behold! he is a blush, a breeze, a song, a kiss, a rosy flame like love, his eyes blue, the quintessence of all skies, his hair a foam of gossamer pale gold as jasmine, lovelier than all t

the cornice, gain the breach, and learn what next the ridge can teach! yet_ not the ridge itself may speak the secret of the final peak. olympas. all ridges join at last. marsyas. admitted, o thou astute and subtle-witted! yet one_ loose, jagg d, clad in mist! another_ firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for me. 51 marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, shall win the bout, and those three others be cast out. olympas. lead me, master, by the hand gently to this gracious land! let me drink the doctrine in, an all-healing medicine! let me ris

eiled and covered sigil is then to be placed in the northern part of the hall, at the edge of the circle, and the magician then employs the oration of the hierophant from the throne of the east, modifying it slightly, as follows "the voice 152 of the exorcism said unto me; let me shroud myself in darkness, peradventure thus may i manifest myself in light &c. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand, and circumambulates the magic circle once, then passes to the south and halts. he stands (having lain his sigil on the ground) between it and the west, repeats the oration of the kerux, and again consecrates it with water and with fire. then takes it in his hand, facing westward, saying "creature of

heaven, removes the veil entirely (leaving it yet corded; crying in a loud voice "creature of. long hast thou dwelt in darkness, quit the night and seek the day" he then replaces it on the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says "by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance" then the mystic words. 153 r. saith the magician "as the light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation" he then takes up sigil, stands to the east of the altar and faces west. he shall then rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke "that they shall force him t

smite it thrice with the flat blade of the sword of art. then raise in the left hand (holding erect and aloft the sword in the right, stamping thrice upon the earth with the right foot. k. the telesma or material basis is to be placed towards the north, and the operator repeats the oration of the hierophant to the candidate in the same form as given in the k section on evocation. he then ordains the mystic circumambulation. l. he now takes up the telesma or material basis, carries it round the circle, places it on the ground, bars, purifies and consecrates it afresh, lifts it with his left hand and turns facing west, saying "creature of talismans, twice consecrate &c. m. he now passes to the west with telesma in left hand, faces s.w, partly unveils telesma, smites it once with sword, and

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l products useful to members of all the lesser grades of the a. a_ mr. george rafflovich's charming volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches""a new popular edition "crown "8"vo. pp "164. may be obtained through the equinox "the photograph in this number of""the equinox" is by the" dover street studios, konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming fairy tale; the second, an essay on truth, under the guise of a christmas pantomime; the third, an essay on magical ethics, under the guise of the story of a chinese philosopher; the fourth, a treatise on many magical subject

ALEISTER CROWLEY EQUINOX EQ I 4

t brotherhood. the golden dawn was now but a deserted derelict, mastless, rudderless, with a name of opprobrium painted across its battered stern. p. however did not abandon it to to cast himself helpless into the boiling waters of discontent, but instead, he leapt on board that storm-devouring argosy of adepts which was destined to bear him far beyond the crimsoning rays of 43 this dying dawn to the mystic land where stood the great tree upon the topmost branches of which hung the golden fleece. long was he destined to travel, past lemnos and samothrace, and through colchis and the city of aeea. there, as a second jason, in the temple of hecate, in the grove of diana, under the cold rays of the moon, was he to seal that fearful pact, that pledge of fidelity to medea, mistress of enchantme

ese great deeds did he do, as we shall see. he tamed the bulls with ease- the white and the black. he ploughed the double field- the east and the west. he sowed the dragons' teeth- the armies of doubt; and among them did he cast he stone of zoroaster given to him by medea, queen of enchantments, so that immediately they turned their weapons one against the other, and perished. and then lastly, on the mystic cup of iacchus he lulled to sleep the dragon of the illusions of life, and taking down the golden fleece accomplished the great work. then once again did he set 44 sail, and sped past circe, through scylla and carybdis; beyond the singing sisters of sicily, back to the fair plains of thessaly and the wooded slopes of olympus. and one day shall it come to pass that he will return to that

kness is pierced through, then is reached that which is not affected by darkness; and he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next that of hb:tzaddi- the star. this path brings him to the fire of

reme, indescribable, ineffable brahman" also see "gheranda sanhita" p/ 37. the n^adis are known to be purified by the following signs (1) a clear skin (2) a beautiful voice (3) a calm appearance of the face (4) bright eyes (5) hearing constantly the n da. 75 the sushumn may in more than one way be compared to prometheus, or the hollow reed, who as the mediator between heaven and earth transmitted the mystic fire from the moon. again the mahalingam or omicron phi alpha lambda lambda omicron sigma. for further see "the canon" p. 119. 76 manas and chittam differ as the movement of the waters of a lake differ from the water itself. 77 manas and chittam differ as the movement of the waters of a lake differ from the water itself. the atma of anthak rana has 5 sheaths, called kos'as.78 85 1. anan

ing sounds arise from the ak sa of the heart. when the sound begins to be heard in the shunya (ak sa, the yogi possessed of a body resplendent and giving out sweet odour, is free from all diseases and his heart is filled (with pr na).244 considerable time after the event. 239 the thunderbolt: see illustration in the equinox, vol. i, no. 1. 240 "i.e, no longer uttering the mantra, but listening to the mystic voice of the universe saying it. 241 these mystic sounds heard by the yogi are supposed to proceed from the anahata chakkra. 242 shot for namo shivaya namaha aum. 243 "hatha yoga pradipika" p. 91. the description here is of the shanmukhi mudra. 244 "ibid, p. 92. 152 in the second stage (ghat vasth) the pr na becomes one with the nada in the vishuddhi chakkra and make a sound like that o

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iousness and sense to shatter, ruin sight and form and name! shatter, lake-reflected spectre; lake, rise up in mist to sun; sun, dissolve in showers of nectar, and the master's work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! 26 free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lost["a pause" sphinx 1. hermanubis 1. typhon 1. centrum in centri trigono 1["a pause" 27 part iii typhon. i desire to begin the banquet. hermanubis. brother typhon, i will inquire of the oracle. mother of mystery, i beseech thee to begin the banquet; for it is certainly necessary that this should be done [sphinx "turns, bows, and stretches her hands in mute a

the revel! he divine, the spirit single, he in every vein shall tingle. sense and sorrow to the devil! 34 mingle in the laughing measure, hand and lip to breast and thigh! in enthusiastic pleasure grasp the solitary treasure! laughs the untiring ecstasy! sisters! sisters! raise your voices in the inspired divine delight! now the sun sets; now the choice is who rebels or who rejoices, murmuring to the mystic night. io! evoe! circle splendid! dance, ye maids serene and subtle! clotho's task is fairly ended. atropos, thy power is ended! ho, lachesis! ply thy shuttle! weave the human dance together with the life of rocks and trees! let the blue delirious weather bind all spirits in one tether, overwhelming ecstasies! io! evoe! i faint, i fall, swoon in purple light; the grape drowns my spirit

ontent with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grievious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul, in the reign of a tortured lamb, in the realm of a sexless owl, i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the n

unsling, in the brilliant resilient first rays of the sprint! no godhead could charm her, but manhood awoke- o fiery valkyrie, i invoke, i invoke["he tears down the veil [luna "plays accordingly<cancer. 333-333-333. taurus. 1. brother warden of the graal, our task is ended. cancer. let us depart, it is accomplished. 124 konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming fairy tale; the second, an essay on truth, under the guise of a christmas pantomime; the third, an essay on magical ethics, under the guise of the story of a chinese philosopher; the fourth, a treatise on many magical subject

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addening blood, but complacent chewing of the cud. i dared not whisper the sudden fear of my heart in your miracle of an ear, jeanne! i tightened my lips, and my hand on yours; so that you might think i loved you more. but now in the midnight the thought endures, and the love- ah what is the dream we adore? suppose the infinite peace of the heart, jeanne! the crest and crown of labour and art, of the mystic quest, of the toil of the saint, the mount on whose slopes the strongest faint, jeanne! suppose that peace of god, that house of delight of the bridegroom and the spouse, were only the calm of the chewing cows, jeanne! suppose that in all the worlds inane there were one thing only vexed and vain, turbulent, troubled, and insane, jeanne! suppose that the universal plan had but one flaw

st, and magic the dangerous path to the lowest. there are several comments to be made on this assertion. one may doubt whether anything worth doing at all is free from danger, and one may wonder what danger can threaten the man whose object is his own utter ruin. one may also smile a little grimly at the integrity of those who try to include all magic under black magic, as is the present trick of the mystic militant here on earth. now, as one who may claim to a slight acquaintance with the literature of both paths, and to have been honoured by personal exposition from the adepts of both paths, i believe that i may be able to bring them fairly into the balance. this is the magical theory, that the first departure from the infinite must be equilibrated and so corrected. so the "great magicia

athematically, 1(-1= 0. and this path is symbolised in the taro under the figure of the 153 magus, the card numbered 1, the first departure from 0, but referred to beth, 2, mercury, the god of wisdom, magic and truth. and this magus has the twofold aspect of the magician himself and also of the "great magician" described in liber 418 (equinox, no. v, special supplement, p. 144. now the formula of the mystic is much simpler. mathematically, it is 1- 1= 0. he is like a grain of salt cast into the sea; the process of dissolution is obviously easier than the shock of worlds which the magician contemplates "sit down, and feel yourself as dust in the presence of god; nay, as less than dust, as nothing" is the all-sufficient simplicity of his method. unfortunately, many people cannot do this. and

hematically, it is 1- 1= 0. he is like a grain of salt cast into the sea; the process of dissolution is obviously easier than the shock of worlds which the magician contemplates "sit down, and feel yourself as dust in the presence of god; nay, as less than dust, as nothing" is the all-sufficient simplicity of his method. unfortunately, many people cannot do this. and when you urge your inability, the mystic is only too likely to shrug his shoulders and be done with you. this path is symbolised by the "fool" of the tarot, who is alike the mystic and the infinite. but apart from this question, it is by no means certain that the formula is as simple as it seems. how is the mystic to assure himself that "god" is really "god" and not some demon masquerading in his image? we find gerson sacrific

nited themselves with a devil. such are "brethren of the left hand path" described so thoroughly in liber 418 (equinox, no. v, special supplement, pp. 119 "sqq. of these the most characteristic sign is their exclusiveness "we are the men "ours is the only way "all buddhists are wicked" the insanity of spiritual pride. the magician is not nearly so liable to fall into this fearful mire of pride as the mystic; he is occupied with things outside himself, and can correct his pride. indeed, he is constantly being corrected by nature. he, the great one, cannot run a mile in four minutes! the mystic is solitary and shut up, lacks wholesome combat. we are all schoolboys, and the football field is a perfect prophylactic of swelled head. when the mystic meets an obstacle, he "makes believe" about it

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

se documents are of immeasurably greater value than the lesser writings of the mediaeval saints. in fact, this word mediaeval is of use to us in describing evelyn underhill's state of mind. he, she, or it is rather narrow, vastly learned and curiously ignorant, capable of seeing far from within, utterly incapable of seeing an inch from without, a bit of a heresy-hunter and so on. it is clear that the mystic vision even is not his, or how could he remain sectarian? had he only enough imagination to think of the earth as seen from cor scorpionis, all such diatribes would seem infinitely petty. we may splutter about with our little verbal fireworks, as i am doing now; but to take it seriously "there's nothing serious in mortality" god is all in all. the universe is but a mote playing in that

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

acquired, and union with the great spirit of the universe is eventually attained" here this union with the group life is held to be the product of meditation, and there is no other method of attainment. true meditation (of which the preliminary stages are concentration upon and application to any particular line of thought) will differ for different people and different types. the religious man, the mystic, will centre his attention upon the life within the form, upon god, upon christ, or upon that which embodies for him the ideal. the business man, or the professional man, who, during his hours of work, is one-pointedly centred upon the matter he has on hand, and who keeps his attention fixed upon the particular problem he has to solve, is learning to meditate. later on, when he comes to

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

iverse, to vision the objective, and to harmonise more and more with the higher measure. for our present purpose (which is to study somewhat the path of holiness and its various stages) it may be described as the realisation of the "kingdom of god within" and the apprehension of the "kingdom of god without" in the solar system. perhaps it might be expressed as the gradual blending of the paths of the mystic and the occultist, the rearing of the temple of wisdom upon the foundation of knowledge. wisdom is the science of the spirit, just as knowledge is the science of matter. knowledge is separative and objective, whilst wisdom is synthetic and subjective. knowledge divides; wisdom unites. knowledge differentiates whilst wisdom blends. what, then, is meant by the understanding? the understan

..mentation..knowledge..science..the scientist. 6th ray..devotion..abstraction..idealism..t. he devotee. 7th ray..incantation..m. agic..ritual..t. he ritualist. remember carefully that we are here dealing with disciples. later on as they progress, the various lines approximate and merge. all have been at one time magicians, for all have passed upon the third ray. the problem now is concerned with the mystic and the occultist, and their eventual synthesis. a careful study of the foregoing will lead to the realisation that the difficulties between thinkers, and between disciples of all groups, consist in their identifying themselves with some form, and in their inability to understand the different points of view of others. as time elapses, and they are brought into closer relationship with

ugh the power of a still more exalted hierophant than the bodhisattva, the electrical fire of pure spirit, latent in the heart of the lotus, is first contacted- 68- initiation, human and solar copyright 1998 lucis trust in all these words "solar angel "sphere of fire" and "lotus" lies hid some aspect of the central mystery of human life, but it will only be apparent to those who have eyes to see. the mystic significance of these pictorial phrases will prove only a snare or a basis for incredulity to the man who seeks to materialise them unduly. the thought of an immortal existence, of a divine entity, of a great centre of fiery energy, and of the full flower of evolution, lies hidden in these terms, and they must be thus considered. at the fourth initiation, the initiate is brought into th

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

one lieth the vault of stone; beneath him menaceth the root of blackness, of utter denseness; beside him and above, naught but the same is seen- 17- a treatise on cosmic fire copyright 1998 lucis trust the threefold watchers know and see. the fourfold is now ready; the work of denseness is completed; the vehicle prepared. soundeth the trump of shattering. blinding the power of the oncoming flame. the mystic earthquake rocks the cavern; the burning flames disintegrate the maya, and lo, the work is done. gone is the gloom and the blackness; rent is the cavern's roof. the light of life shines in; the warmth inspires. the lords on-looking see the work commence. the fourfold one becomes the seven. the chant of those who flame rises to all creation. the moment of achievement is attained. proceed

usness. it might here be stated in connection with the planetary logos of our scheme that: a. he is in physical incarnation. b. he is midway through his career upon the cosmic path of initiation, and consequently is to take the fourth initiation in this chain. well may this globe, therefore, be considered the globe of sorrow and of pain, for through it our planetary logos is undergoing that which the mystic calls "the crucifixion" c. the cells in his body those cells through which he feels, and senses, and experiences, are, in this world period, rent by pain and suffering, for his is the consciousness at the centre of the body, and theirs is the capacity to suffer, so that by means of them he may learn the meaning of systemic dispassion, be dissociated from all forms and material substance

st degree. thus the present scepticism will become non-existent. the dangers then will be along other lines those incident to the very influence of this ray itself: the dangers of crystallisation into form so that the true spiritual devotee may become rare, and the scientific aspirant will take his place. the true occultist is a scientist and a devotee, and where these two are not merged, we have the mystic and the man in danger of black magic, being governed by the intellect and not by selflessness; there are dangers incident also upon contact with the deva evolution and the knowledge of the powers and forces made available through their agency. the coming into incarnation of numbers of old magicians and occultists, and the rapid growth therefore of recognised psychic powers among the peo

ourth kingdom, the human, was formed, it was this law of magnetic control that effected the juncture of astro-animal man, and the descending monad, using the spark of mind as the method of at-one-ment. again we can see how it works. the monadic plane, the buddhic plane, and the astral plane are all three closely allied, and we find there the line of least resistance. hence the facility with which the mystic contacts the buddhic and even higher planes. the lines of least resistance in the three systems are: system i. physical, mental, and atmic. the atmic was the highest point of achievement in that system. ii. astral, buddhic and monadic. iii. mental, atmic and logoic. note the correspondence therefore to be seen between the fourth kingdom and the working of this, the fourth law. it is of

development of that inherent divinity. love demonstrates, through the concrete rays, the aspects of divinity, forming the persona that hides the one self; love demonstrates through the abstract rays in developing the attributes of divinity, in evolving to fullest measure the kingdom of god within. love in the concrete rays leads to the path of occultism; love in the abstract rays leads to that of the mystic. love forms the sheath and inspires the life; love causes the logoic vibration to surge forward, carrying all on its way, and bringing all to perfected manifestation. in system i, activity, desire for expression, and the impulse to move was the basic note. that activity produced certain results, certain permanent effects, and thus formed the nucleus for the present system. ordered activ

behind which that life is hidden; when the three by revolution become the seven and the ten; when the thirty million crores of deva lives repeat the revolution; when the central point is reached and reveals the three, the nine, and the inner blazing jewel, then is the circle of manifestation consummated, and the one again becomes the ten, the seven, the three and the point" herein lies the key to the mystic marriage, and to the student of occultism much may be revealed through the study of these pairs of opposites; it will cause the revelation of the process (in time and space) whereby this union and its fruit is consummated, and the resultant creation of the divine hermaphrodite is seen upon his own high plane. we must ever keep clearly in mind that we are dealing in this section with the

se the revelation of the process (in time and space) whereby this union and its fruit is consummated, and the resultant creation of the divine hermaphrodite is seen upon his own high plane. we must ever keep clearly in mind that we are dealing in this section with the evolutionary devas who are the positive life animating involutionary matter or deva substance. consequently, the correspondence of the mystic marriage of spirit and matter can be seen working out also in deva substance itself, through the interaction of negative and positive deva lives. substance itself represents essential duality; forms repeat the same duality, and when we arrive at man himself again, we have duality plus a third factor. these three orders of deva substance the lower fifth, the sixth and seventh are a very

ALICE A BAILEY05 THE LIGHT OF THE SOUL

otus" thus the devotee finds ishvara. when the devotee becomes the raja yogin then ishvara will reveal to him the secret of the jewel. when christ is known as king upon the throne of the heart, then he will reveal the father to his devotee. but the devotee has to tread the path of raja yoga, and combine intellectual knowledge, mental control and discipline before the revelation can be truly made. the mystic must eventually become the occultist: the head qualities and the heart qualities must be equally developed, for both are equally divine. 24. this ishvara is the soul, untouched by limitation, free from karma and desire. here we have the picture of the spiritual man as he is in reality. his relation to the three worlds is shown. this is the state of the master or the adept, of the soul w

vanced degrees of discipleship; they cover desire for gross objects on the physical plane as well as attachment to those things, occupations and reactions which the- 77- the light of the soul copyright 1998 lucis trust emotions or intellectual pursuits will offer; they cover the whole gamut or range of sensuous experience from the response of the savage to warmth and a good meal to the rapture of the mystic. desire is a generic term covering the outgoing tendency of spirit towards form life. it may mean the delight of a cannibal for that which he eats, the love of a man for his family, the appreciation of the artist for a beautiful painting, or the adoration of the devotee for christ or his guru. it is all attachment in some degree or another, and the progress of the soul seems to be in th

ch is the higher correspondence of the heart centre, and the intermediary between the twelve petalled egoic lotus on its own plane and the head centre) awakens. the pineal gland is gradually brought from a state of atrophy to full functioning activity and the centre of consciousness is transferred out of the emotional nature into the illuminated mind consciousness. this marks the transition which the mystic has to make onto the path of the occultist, keeping, as he always does, his mystical knowledge and awareness but adding to it the intellectual knowledge and conscious power of the trained occultist and yogi. from the point of power in the head the yogi directs all his affairs and undertakings, throwing upon all events, circumstances and problems the "awakened inner light" in this he is

lamp and of using the light that is in one, to the full. by use and care, the power of the spiritual light grows and waxes and develops a dual function. the aspirant becomes a light or lamp set in a dark place and illumines the way for others. only thus can the light within be fanned to a flame. this process of lighting others and being a lamp must always precede that wonderful experience wherein the mystic turns his lamp and light into other realms and finds the "way of escape" into those worlds where the masters work and walk. this point needs emphasis for there is too strong an inclination among students to search for the masters or some guru or teacher who will "give" them light. they can only be found by the one who has lit his own light, trimmed his own lamp and thus provided himself

.s kin .r esponse to touch or vibration. 3. sight. aryan .m ental body. eye. response to vision. this third sense primarily affects our race and hence the word of the prophet "where there is no vision the people perish" the development of sight and the achievement of spiritual insight is the great objective of our race, and the objective of all raja yoga work. this may be called "illumination" by the mystic or "pure vision" by the occultist but it is one and the same thing. the two other senses are as yet veiled; their true significance will be unfolded in the sixth or seventh races which are to succeed ours, and their true relation is to the buddhic or intuitional and the atmic or spiritual planes. 3. mastery over root substance. this root substance is the pradhana and is sometimes called

on) to a chaotic condition. all this has risen from the refusal of orthodox thinkers along philosophical and mental lines to admit the possibility of there being an entity, detached and apart from the mind who simply seeks to use it as a means to knowledge. the problem has arisen very largely from the fact that this thinker cannot be known until the mind is developed; he can be sensed and felt by the mystic and the devotee but knowledge of him (in the usual significance of the term) is not available until the instrument of knowledge, the mind, has been developed. here is where eastern knowledge comes in and clarifies the work so marvellously done by the mental and christian scientists. they have emphasized the fact of mind, individual and universal, and our debt to them is great. the natur

it is so easy to be the victim of high desire and so busy with the reactions and emotions of the aspiring lower man that rapidly one is enmeshed afresh in the toils of the versatile psychic nature. non-attachment to all forms of sensuous perception, the high as well as the low, has to be developed. many people, when they are transferring from the path of feeling and the devotional heart approach (the mystic line) on to the path of intellectual control, the approach via the head, the occult method, complain that the old moments of joy and bliss, experienced in meditation, have gone. the system now followed seems arid, dry and unsatisfactory. but joy and peace are registrations of the emotional nature and in no way affect reality. it is immaterial from the standpoint of the soul whether its

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ught apparatus which is involved in meditation and which must be trained to add to this first function of the mind an ability to turn in another direction, and to register with equal facility the inner or intangible world. this ability to re-orient itself will enable the mind to register the world of subjective realities, of intuitive perception and of abstract ideas. this is the high heritage of the mystic, but seems as yet not to be within the grasp of the average man. the problem facing the human family today in the realms both of science and of religion results from the fact that the follower of both schools finds he is standing at the portal of a metaphysical world. a cycle of development has come to an end. man, as a thinking, feeling entity, seems now to have arrived at a fair measu

ch the pure mystic reaches. the line of demarcation between these knowers of divine things and those who sense the vision is very slight. there is, however, a no-man's ground between the two groups on which a great transition takes place. there is an interlude in experience and in development which changes the visionary mystic into the practical knower. there is a process and a technique to which the mystic can subject himself which coordinates him and develops in him a new and subtle apparatus, by means of which he no longer sees the vision of divine reality but knows himself to be that reality itself. it is with this transitional process and with this work of educating the mystic, that the meditation technique has to do. it is this with which we deal in this book. the problem of leading

umber tens of thousands of the best minds of the race. they say to us in the words of walt whitman "i and my kind do not convince by argument; we convince by our presence."10(21) education has also been expressed as "an adventurous quest for the meaning of life, involving an ability to think things through" who said this i do not know, but it seems to me a most excellent description of the way of the mystic and the technique of meditation whereby the mystic becomes the fully conscious knower. however much one may seek to explain it away, the fact remains that man goes questing through the ages, and his quest leads him far deeper than the concrete externals of the world in which he lives. dr. overstreet calls this to our attention in words that carry the true mystical message. he says "in t

the invisible in the visible reality; the habit of penetrating surfaces- 16- from intellect to intuition copyright 1998 lucis trust of seeing through things to their initiating sources."11(22) men are now perhaps ready to penetrate beneath the surface and to carry their search within the outer form of nature to that which is its cause. we are perhaps, too apt to confuse the religious spirit with the mystic search. all clear thinking about life and about the great laws of nature, if carried forward with persistence and steadfastness, leads eventually into the mystic world, and this the foremost scientists of our day are beginning to realize. religion starts with the accepted hypothesis of the unseen and the mystical. but science arrives at the same point by working from the seen to the uns

s eventually into the mystic world, and this the foremost scientists of our day are beginning to realize. religion starts with the accepted hypothesis of the unseen and the mystical. but science arrives at the same point by working from the seen to the unseen and from the objective to the subjective. thus, as has been said, by the process of investigation and of passing inwards from form to form, the mystic arrives eventually at the glory of the unveiled self. it seems to be unalterably true that all paths lead to god viewing god as the ultimate goal, the symbol of man's search for reality. it is no longer a sign of superstition to believe in a higher dimension and in another world of being. even the word "supernatural" has become deeply and profoundly respectable, and it seems possible th

of spiritual perception. the exoteric result of their lives is to be seen in the great organized religions. in the training of the highly developed individuals, however, the masses throughout asia have been neglected, and the system, consequently (from the angle of racial development, leaves much to be desired. the defects of the system are the development of visionary and impractical tendencies. the mystic is frequently unable to cope with his environment, and where the emphasis is laid entirely upon the subjective side of life, the physical welfare of the individual and the race is neglected and overlooked. the masses are left to struggle in the mire of ignorance, disease and dirt, and, hence, we have the deplorable conditions found throughout the orient, alongside the highest spiritual

ealm; desire gives place to the practical work of preparation for divine knowledge and the man who started his long career and life experience with desire as the basic quality and who reached the stage of adoration of the dimly seen divine reality, passes now out of the mystical world into that of the intellect, of reason, and eventual realization. prayer, plus disciplined unselfishness, produces the mystic. meditation, plus organized disciplined service, produces the knower. the mystic, as we have earlier seen, senses divine realities, contacts (from the heights of his aspiration) the mystical vision, and longs ceaselessly for the constant repetition of the ecstatic state to which his prayer, adoration and worship have raised him. he is usually quite unable to repeat this initiation at wi

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the work suffices. let the outer builders cease their labors then, and let the inner workers enter on their cycle. rule eleven three things the worker with the law must now accomplish. first, ascertain the formula which will confine the lives within the ensphering wall; next, pronounce the words which will tell them what to do and where to carry that which has been made; and finally, utter forth the mystic phrase which will save him from their work. rule twelve the web pulsates. it contracts and expands. let the magician seize the midway point and thus release those "prisoners of the planet" whose note is right and justly tuned to that which must be made. rule thirteen the magician must recognize the four; note in his work the shade of violet they evidence, and thus construct the shadow

act that there are many people who have experienced at sometime or another an illumination, an unfoldment, an uplifting, and a beatitude which has convinced them that there is a state of consciousness so far removed from that normally experienced as to bring them into a new state of being and a new level of awareness. it is something felt and experienced, and involves that psychic expansion which the mystic has registered down the ages, and which st. paul referred to when he spoke of being "caught up to the third heaven" and of hearing things there which it is not lawful for man to utter. when hearing and sight on those levels are both producing registered experience then we have the occultist plus the mystic. 1. the soul, macrocosmic and microcosmic, universal and human, is that entity wh

ce. the above thoughts can also be applied by the student of humanity to the great racial cycles and much of interest will be discovered. again, and of more vital importance to us, these cyclic impulses in the life of the disciple are of a greater frequency and speed and forcefulness than in the life of the average man. they alternate with a distressing rapidity. the hill and valley experience of the mystic is but one way of expressing this ebb and flow. sometimes the disciple is walking in the sunlight and at other times in the dark; sometimes he knows the joy of full communion and again all seems dull and sterile; his service is on occasion a fruitful and satisfying experience and he seems to be able to really aid; at other times he feels that he has naught to offer and his service is ar

through the heart; some do things or avoid doing them because they know, rather than feel; some react to their surroundings mentally rather than emotionally "the point on which to seek illumination is whether the path for some is not to serve because they know rather than love god, who, after all, is but their innermost selves. is this not the path of the occultist and of the sage rather than of the mystic and the saint? when all is said and done, is it not a question, primarily, of the ray one is on and the master under whom one serves one's apprenticeship? is not true knowledge a species of intellectual love? if a poet can pen an ode to intellectual beauty why may not we express appreciation of a unity that is conceived of the head rather than of the heart? hearts are well enough in the

ed station and there serves in his acceptance of brotherhood in the presence of fatherhood, what difference does it make that the fundamental postulate is with him a thing of the head rather than of the heart- 66- a treatise on white magic copyright 1998 lucis trust i would answer such a questioning as follows: it is not a question of ray or even of the basic distinction between the occultist and the mystic. in the rounded-out individual both head and heart must function with equal power. in time and space, however, and during the process of evolution, individuals are distinguished by a predominating tendency in any one life; it is only because we do not see all the picture that we draw these temporary distinctions. in one life a man may be predominantly mental and for him the path of the

process of evolution, individuals are distinguished by a predominating tendency in any one life; it is only because we do not see all the picture that we draw these temporary distinctions. in one life a man may be predominantly mental and for him the path of the love of god would be unsuited. the love of god is shed abroad in his heart and to a considerable degree his occult approach is based on the mystic perception of past lives. for him the problem is to know god, with the view of interpreting that knowledge in love to all. responsible love, demonstrated in duty to group and family, is therefore for him the line of least resistance. universal love, raying out to all nature and all forms of life, will follow on a more developed knowledge of god, but this will be part of his development

ut to all nature and all forms of life, will follow on a more developed knowledge of god, but this will be part of his development in another life. students of human nature (and this all aspirants should be) would do well to bear in mind that there are temporary differences. people differ in: a. ray (which affects predominantly the magnetism of the life. b. approach to truth, either the occult or the mystic path having the stronger drawing power. c. polarisation, deciding the emotional, mental or physical intent of a life. d. status 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 vari

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

iscovery) that the dense and concrete do not exist; it will know that there is but one substance, present in nature in varying degrees of density and of vibratory activity, and that this substance is impelled by urgent purpose and expressive of divine intent. we shall seek to avoid as far as possible those loose generalities which are so distressing to the academic and critical mind, and in which the mystic finds such relief and joy. i will however ask those who study this treatise to reserve their opinion and come to no crystallised judgment until the entire proposition has been presented to them, and its outlines have been clearly sensed and its detail somewhat elaborated. it will be necessary for us to introduce the subject on a wide basis and to link the individual with the general, an

soul. the developed personality produces the clear distinctions of the dominant lower mind, but (if one may use such a symbolic way of expression) the close proximity of the soul negates a separative attitude. the religious man is pre-eminently astral or emotional and works in a more separative manner, particularly in this piscean age which is passing away. when i say the religious man i refer to the mystic and to the man who senses the beatific vision. i refer not to disciples nor to those who are called initiates, for they add to the mystical vision a trained mental apprehension. the sixth ray of devotion embodies the principle of recognition. by this i mean the capacity to see the ideal reality lying behind the form; this implies a one-pointed application of desire and of intelligence i

can be somewhat grasped as we study the seven ray lives with their seven psychological types, and the twelve creative hierarchies, as outlined for us in the secret doctrine. the 7+12=19, and if you add to these 19 expressions of the life the 3 major aspects of deity, which we call the life of god the father, the love of god the son, and the active intelligence of god the holy ghost, you arrive at the mystic number 22 which is called (in esotericism) the number of the adept. this simply means that the adept is one who comprehends the nature of the 19 forces as they express themselves through the medium of the triple divine manifestation, as it in its turn relates itself to human consciousness. it does not mean that the adept has mastered and can wield these 19 types of energy. they are cons

n the realm of energy are today adapted to ends which serve man's hatred or love of self, is equally true. but this in no way militates against the wonder of their achievements. when the motive is transmuted from pure scientific interest to love of the divine revelation, and when service to the race is the determining force, then we shall see the true white magic. hence therefore the need to turn the mystic into the occultist, and to train the modern aspirant in right motive, mind control and brotherly love, all of which must and will express themselves through harmlessness. the most potent force in the world today is harmlessness. i speak not of non-resistance, but of that positive attitude of mind which thinks no evil. he who thinks no evil and harms naught is a citizen of god's world. t

world. the following relations between the sixth and seventh rays should be held clearly in mind, and students should grasp the relation of the immediate past to the immediate future, and see in this relation the working out of god's plan and the coming salvation of the race: a. the sixth ray fostered the vision. the seventh ray will materialise that which was visioned. b. the sixth ray produced the mystic as its culminating type of aspirant- 223- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the seventh ray will develop the magician who works in the field of white magic. c. the sixth ray, as part of the evolutionary plan, led to separations, to nationalism, and to sectarianism, due to the selective nature of the mind and its tendency to divide a

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ngs. fanatics quarrel over his words, and fail to remember that he was "the word made flesh" we argue about the virgin birth of the christ, and forget the truth which the incarnation is intended to teach. evelyn underhill points out in her most valuable book, mysticism, that "the incarnation, which is for popular christianity synonymous with the historical birth and earthly life of christ, is for the mystic not only this but also a perpetual cosmic and personal process" scholars spend their lives in proving that the whole story is only a myth. it should, however, be pointed out that a myth is the summarised belief and knowledge of the past, handed down to us for our guidance and forming the foundation of a newer revelation, and that it is a stepping-stone to the next truth. a myth is a val

ethlehem to calvary copyright 1998 lucis trust and destiny dictates. we are journeying hither and thither. we are on our way, widening our horizons. we are also preparing for expansions of consciousness which will enable us to live in two realms at once the life which must be lived on earth and the life which we can live in the kingdom of god. humanity is on the first stage of its journey towards the mystic bethlehem where the christ child will be born, and the first initiation is, at this time, an imminent happening for many "to every man there openeth a way, and ways and a way. and the high soul takes the high way and the low soul gropes the low; and in between, on the misty flats, the rest drift to and fro, but to every man there openeth a high way and a low. and every man decideth the

i do shall he do also; and greater works than these shall he do."6 either these words express a truth, or the whole structure of our belief falls to the ground. there is more still to be revealed, or else past history loses its point; ancient beliefs lose their significance; and we have reached an impasse which god himself would seem unable to transcend. this we cannot accept. the cosmic christ, the mystic christ, the historical christ, and the individual christ are to all eternity, and the revelation can therefore be progressive. if we can believe that god is inclusive of all forms and of that which the forms reveal, surely as our equipment develops and our mechanism of contact improves we shall be able to see more of divinity than at present and be deemed worthy, at a later date, of a g

aster they loved and followed, and it is this aspect of christ the inner radiant reality to which the mystics of all times bear testimony, not only in connection with christ, but in lesser degree in connection with each other also. once the world of the senses has been transcended, and the higher correspondences have become active, revealing the inner world of beauty and truth, there will come to the mystic a realisation of a subjective world whose characteristics are light, radiance, beauty and indescribable wonder. all the mystical writings are attempts to describe this world to which the mystics seem to have access, with its forms varying according to the period, race and point of development of the seer. we know only that the divine stands revealed, while the outer form which has veile

l the mystical writings are attempts to describe this world to which the mystics seem to have access, with its forms varying according to the period, race and point of development of the seer. we know only that the divine stands revealed, while the outer form which has veiled and hidden it dissolves, or is so transformed that only the inner reality is registered. the temperament and tendencies of the mystic his own innate quality have also much to do with his description of what he sees. however, all are agreed on the essentially transcendent nature of the experience, and convinced of the divine nature of the person concerned. great indeed was the power and mystery of divinity which christ revealed to the astonished gaze of his three friends upon the mount of transfiguration. in one of the

st blaze forth for the helping of the world and the glorification of our father which is in heaven.12 to this light the mystics testify, and it is this light into which they enter, and which enters into them, revealing the light which is latent and drawing it forth to potency "in thy light shall we see light" this is the outstanding fact of scientific mysticism. god is light as well as life. this the mystic has proved, and to this he eternally testifies. this awareness of the fact of divinity is established in our consciousness first of all through the recognition of the wonder latent in every human being. that man who sees no good in his fellowmen is he who is unaware of his own goodness; that man who sees only evil in those around him is he who is seeing them through the distorted lens o

initiation. the crucifixion key thought a fire-mist and a planet, a crystal and a cell, a jelly-fish and a saurian, and caves where the cave-men dwell; then a sense of law and beauty, and a face turned from the clod some call it evolution, and others call it god. like tides on a crescent sea-beach when the moon is new and thin, into our hearts high yearnings come welling and surging in: come from the mystic ocean- 107- from bethlehem to calvary copyright 1998 lucis trust whose rim no foot has trod some of us call it longing, and others call it god. a picket frozen on duty, a mother starved for her brood, socrates drinking the hemlock, and jesus on the rood; and millions who, humble and nameless, the straight, hard pathway plod some call it consecration, and others call it god. william herb

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

of heaven. he plunges deep the other into the sea of forms. thus he connects the world of form and formless life. heaven to earth he brings; earth into heaven. this the man, who stands before the angel, knows. he grasps the meaning of the painted sign which the angel holds aloft [then follows a phrase which is incapable of translation into modern language. it signifies that complete merging which the mystic endeavours to express in terms of the "marriage in the heavens, and which has been wrongly twisted into the false teaching anent sex magic. this phrase, expressed by a painted symbol, symbolises complete unity between the outer and the inner, the objective and the subjective, between spirit and matter, and between the physical and the essential] the two are one. naught more remains to g

rough the process of incarnation, are all occultly considered to be death. but the angels "chose to die, and in dying, lived" through their sacrifice, matter is lifted up into heaven. it is this theme which fills the pages of the secret doctrine, and which is discussed in greater elaboration in a treatise on cosmic fire. the sacrifice of the angels, the death of the sons of god, the immolation of the mystic christ, the crucifixion in time and space of all living entities, called souls this is the theme of those books. this is the mystery hinted at in the world of scriptures, and this is the secret of the ages, which is only discovered by the souls of men as each of them enters individually into conscious relation with his own soul and discovers that which he has joyously done in the past

it be eliminated on the planets saturn and mars. it is relatively unknown in the other schemes. bliss and sacrifice are synonymous terms as far as our solar logos is concerned, and also for the majority of the planetary logoi. this must be remembered. a touch of this freedom from the limitations of pain and sorrow can be found among the more advanced sons of men on earth, who know the ecstasy of the mystic, the exaltation of the initiate, and the exquisite agony of sacrifice or of any feeling which is carried forward to the point of sublimation. when this point has been reached, the mechanism of suffering and the ability to register sensuous perception is transcended, and momentarily the man escapes on to the plane of unity. here there is no pain, no sorrow, no rebellion and no suffering

uction and the satisfaction of that appetite which works out today in the complexity of the sex life of the race; whether it is the urge to be popular, loved and esteemed; whether it is the urge for intellectual enjoyment and the mental appropriation of truth, or the deep-seated desire for heaven and rest which characterises the christian, or the aspiration for illumination which is the demand of the mystic, or the longing for identification with reality which is the "wish" of the occultist. all this is desire in some form or another, and by these urges humanity is governed and controlled; i would say most definitely controlled, for this is only a simple statement of the case- 95- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust it is this realisat

e its meaning. it is the quality of the inner vision. this cannot readily be expressed in words that man can comprehend, for we refer not to man's vision of god but to god's own vision of his purpose. down the ages, men have sensed a vision; they have seen it, and have merged themselves with it after much struggle and effort; they have then passed out of human life into he silence of the unknown. the mystic and the occultist have both testified to this vision, and to it all that is beautiful and colourful in the world of nature and of thought also bears silent witness. but what is it? how define it? men are no longer satisfied to call it god, and they are right, for it is, in the last analysis, that to which god bends every effort. yet the quality and the nature of the vision which is god'

the vision should be and thus it eludes them. others the theologians of any school of thought have sought to define the vision, and have endeavored to reduce god's hidden goal and intent to forms and rituals and to say, with emphasis "we know" yet they have never touched the reality, and the truth is as yet unknown to them. the possibility of the vision which lies beyond, or behind the vision of the mystic is forgotten in the forms built up in time; and the symbols of the teachings of those sons of god who have seen the reality is lost to sight in rituals and ceremonies, which (though they have their- 146- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust place and teaching value) must be used to reveal and not to obscure. the vision is ever on ahe

ted by the soul. this is only another way of dealing with those expressions of the spiritual life which every initiate must demonstrate. every aspirant must, as time elapses, develop the power to see the whole and not only the part, and to view his life and sphere of influence in terms of its corporate relationships and not in terms of the separated self. he must not only see the vision (for that the mystic has always done) but he must penetrate behind it to those essential qualities which give meaning to the vision. the instinct to formulate plans, inherent in all and so dominant in the highly evolved, must give way to the tendency to make plans in tune with the plan of god, as expressed through the planetary hierarchy. this in time will produce the urge to create those forms, conveying m

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ght. thus they guide their workers and helpers and influence and direct their working disciples and the world disciples. there is at this time an inner intention of blending the occidental and the oriental approaches to the ancient wisdom and to the hierarchy. cooperation and the mutual interchange of wisdom and of knowledge are essential if this is to be perfected. the objectives of both methods the mystic and the occult are the same. second: it is necessary for working disciples at this time to appreciate the immediate emergency. there is a crisis in the affairs of men. this crisis must be viewed in terms of opportunity and not in terms of cataclysm or catastrophe. just as in the life of an aspirant to discipleship, there comes a life or a series of lives wherein there is direct conflict

m at a wide open simplicity which waits expectant of that- 66- discipleship in the new age- volume i copyright 1998 lucis trust new thing which is so ready today to precipitate but which is being hindered from so doing by the idealists of the world far more than by the man in the street. the latter is simpler in his reactions and more ready to grasp and see a way out of the immediate impasse than the mystic or the occultist because he thinks in terms of humanity. the disciples of the world (with their nicely formulated ideals and their neatly expressed idealistic concepts) are oft glamoured by the future beauty because they are oblivious of the present opportunity. many of them will find out later that they have been left behind as far as registering the new truths is concerned. to this ch

ried out correctly and with deliberation, plus regularity, it will eventually bring about a most productive telepathic interplay between the disciples in a group and between the individual disciple, the master and the larger ashram. it will also make the disciple sensitive to the higher "gift waves" the entire meditation (in its two parts) involves, therefore, the linking up of heart and head, of the mystic and the occult approach, and also of feeling and knowledge. only from the heart centre can stream, in reality, those lines of energy which link and bind together. it was for this reason that i have assigned certain meditations which stimulated the heart- 67- discipleship in the new age- volume i copyright 1998 lucis trust into action, linking the heart centre (between the shoulder blade

g them into any structure which you may build for the great ones. they are not yet ready and would constitute poor stones in the building and weak links in your work. you must build for the future. i have spoken to you thus at length because your work as a building cooperator can now begin. symbolically, i say to you: look for those who have blended head and heart and above whose foreheads shines the mystic symbol of the builder. that you may integrate more freely and more fully in the work of the great white lodge and enter into a closer fellowship and relationship with the builders of the new age is the earnest wish and prayer of your friend, your brother and your teacher. july 1935 brother of old: there has been for you lately (as for so many) a time of testing; yet it has been at the s

" there is much to be done and in many ways. steps have been taken to fit you for what you have to do. go forward as at present. let the plan absorb you but remember at the same time that it works out step by step and that the true helper of the plan is he who visions it as it may be in the cycle of the life but who also sees the small and immediate step ahead. therein lies the difference between the mystic and the occultist. you are in much better physical condition and your registration of joy must work out also in happiness and eventually in bliss. for you, too, today i have a mantram which may be of service "joy settles as a bird within the heart but has winged its way from the secret place within the head. i am that bird of joy. therefore, with joy i serve" you will know whereof i spe

her in the perfecting process. this group in my ashram is composed of human beings who are oriented towards the light, who have made progress on the way, and yet who still have individual limitations, character defects and over-accentuated personality traits. there is a tendency to find one's peace and relaxation in a well-intended spiritual withdrawing and isolation; this is ever a limitation of the mystic temperament. is it not so? in any group which has for its objective the development of the intuition, there must appear the concretising faculty of the mind. this the intuition must both offset and at the same time use. the mind emphasises form and the building of forms. the intuition is formless, and yet the ideas intuited must express themselves through form. from this concretising fa

s (such as you are) have ever the problem of this materialising. it is a creative function. this is your obligation to your soul, and herein oft lies your failure. may i use this word "failure" brother of mine? the integrated personality which possesses no spiritual objective, no mystical sense and no real powers of intuition and inner perception, can never "make good" as you say in the west. but the mystic, the disciple and the intuitive aspirant is as a house divided against itself. the energy of the man is flowing in two directions. what is needed is the realisation that given right motive and true spiritual consecration achievement on the physical plane in the chosen field of expression is spiritual achievement and, therefore, possible. how can this be done? by three things, my brother

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

e real and the negation of the essential. students, however, need to remember that that which is necessary varies according to the stage of evolution which has been reached by an individual. for some people, for instance, the possession of that which is material may be as great a spiritual experience and as potent a teacher in life expression as the more elevated and less material requirements of the mystic or hermit. we are rated as regards action and point of view by our place upon the ladder of evolution. we are rated really by our point of view and not by our demand upon life. the spiritually minded man and the man who has set his feet upon the path of probation and who fails to attempt the expression of that which he believes, will be judged as caustically and pay as high a price as d

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

the power of venus is lessened in this sign, whilst the moon falls. what do these facts symbolically portray? let me see if i can make the beauty of these implications clear to you. uranus is the planet whose characteristics are the scientific mind, which, at this stage of the disciple's career, means that he can begin to live the occult life and the way of divine knowledge can take the place of the mystic way of feeling. it means also that knowledge can be transmuted into the way of wisdom and of light. this necessarily brings in the will aspect or the influence of the first ray (vulcan) blended with the seventh ray (uranus) producing the desired manifestation upon the physical plane. uranus, therefore, initiates a new order of life and conditions and this when developed in the life of t

of view in both the east and the west: the buddha and the christ. 3. the two masters who have attempted to awaken humanity in the west to a realisation of the hierarchy are the masters morya and k.h, the two working in the closest relation and expressing first and second ray energy. the keynotes of illumination, of vision, of sight or of spiritual perception and of the fusion of the occidental or the mystic way are dominant in this cycle. the buddha summed up in himself all the light of the past as far as humanity was concerned. he was the culminating messenger, and demonstrated the innate possibilities of mankind, radiating the light of wisdom in relation to the light of substance and producing that dual blaze or flaming light which had been fanned and fostered (though not fully expressed

; superstitious astrolatry for the profane (s.d. iii. 337) 5. primitive astrology is as far above modern astrology as the guides (the planets and the zodiacal signs) are above the lamp posts (s.d. iii. 341- 370- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 6. astrology has left its eternal imprint upon the world (s.d. iii. 342) 7. astrology is built upon the mystic and intimate connection between the heavenly bodies and mankind and is one of the great secrets of initiation and the occult mysteries (s.d. ii. 525) 8. stars and constellations have an occult and mysterious influence on, and connection with, individuals. and if with the latter, why not with nations, races and mankind as a whole? this again is a claim made on the authority of the zodiac

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ers me. i want to shake them and say "come outside and find your soul in other people and so discover your own" what is going on in people's minds and hearts and what is happening in the world of men is the fundamental interest. the broad sweeps of human progress from the primeval age to the dawn of the impending new civilisation is of interest and all of spiritual import. the self-disclosures of the mystic of medieval times have their place but it lies in the past; the achievements of modern science (though not man's use of these revelations) are a major modern spiritual factor; the struggle that is going on between political ideologies, between capital and labour and the breakdown of our past educational systems are all indicative of a divine and spiritual ferment which is leavening huma

medieval times have their place but it lies in the past; the achievements of modern science (though not man's use of these revelations) are a major modern spiritual factor; the struggle that is going on between political ideologies, between capital and labour and the breakdown of our past educational systems are all indicative of a divine and spiritual ferment which is leavening humanity. and yet the mystic way of introspection and of divine union must precede the occult way of intellectual realisation and divine perception. it always has in the life of the individual and of humanity as a whole. the mystic and the occult way, the way of the heart and the head, must fuse and blend and then humanity will know god and not just "feel after him if haply they may find him" this personal knowledg

aching beyond the point reached in the earlier schools, carrying it out of the three worlds into the realm of the soul. they will deal with the world of occult values and will be mental in nature, laying the emphasis upon knowing god, and not just upon feeling after a sensed divinity. at their best, the old schools brought about the integration of the personality and made the essential dualism of the mystic factual. the new schools aim at a higher fusion that between the integrated personality and the soul. they reveal that behind the dualism of the mystic (a necessary stage) there is the occult fact of identity with the divine. 3. esoteric schools in the future these schools will be truly esoteric for humanity will then be ready. the higher consciousness of the disciple will be evoked and

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

pirant, turns inwards. just as the centres in man, the "lotuses of life" are depicted as turned downwards and with the stalk upwards in the undeveloped man, but are turned upwards in the case of the developed, so there are conditions in the astral body analogous to this. in the case of the highly evolved man, of the initiate or the master, the astral body is steadily oriented towards the soul. in the mystic, the- 26- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust aspirant and the disciple, the process of thus definitely changing the direction of the forces is going on and producing, therefore, a temporary chaos. 4. the astral body of man, being the latest to develop (the physical and the etheric being the first two in order of time) is still the most a

i have re-stated, and if you will reread and reflect upon the four laws and the four rules you will possess the needed groundwork upon which to proceed with our future studies, beginning with the diseases incident to the life of discipleship. some of this i have already dealt with in the second volume of a treatise on the seven rays (pages 520-625. there the approach was largely from the angle of the mystic, whereas i am here going to touch upon the problems of the accepted disciple. 4. diseases due to the life of discipleship earlier i told you that disease originated in the four following causes: 1. it is the result of blocking the free life of the soul. 2. it is caused by three influences or sources of contamination: a. ancient mistakes, so-called sins and errors of the individual conce

d with energy and are due to fusion either completed or in process of soul and personality- 70- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the first cause which i listed earlier in this treatise was summed up in the statement that disease is the result of the blocking of the free life and the inpouring energy of the soul. this blockage is brought about by the mystic when he succumbs to his own thoughtforms, created constantly in response to his mounting aspiration. these become barriers between him and the free life of the soul and block his contact and the consequent resulting inflow of soul energy. the disciple reverses the entire situation and falls a victim (prior to the third initiation) to the terrific inflow of soul energy the energy of the

nce (i.e. the stomach, close to the solar plexus, and the heart, close to the heart centre, etc, you will see how it is possible that the major diseases from which a disciple can suffer (which are unique and confined primarily to advanced humanity) will be the result of overstimulation or the inflow of energy to one particular centre, producing excessive and localised trouble. to these conditions the mystic is not so prone unless he is rapidly becoming the practical mystic or occultist. this is a definite transitional cycle between the mystical attitude and that more definite position which the occultist assumes. i shall not therefore deal with the diseases to which mystics fall heir, except that i would like to point out one interesting fact: the mystic is ever conscious of duality. he is

he soul, of the beloved, of that higher something which he senses as existing and as that which can be found. he strives after recognition of and by the divine: he is the follower of the vision, a disciple of the christ, and this conditions his thinking and his aspiration. he is a devotee and one who loves the apparently unattainable the other than himself. only when he becomes the occultist does the mystic learn that all the time the magnet which attracted him, and the dualism which coloured his life and thoughts and which gave motive to all he sought to do, was his true self, that one reality. he recognises then that assimilation into and identification with that one reality enables duality to be transmuted into unity and the sense of- 71- a treatise on the seven rays- volume iv: esoteri

ained scientific handling. that is largely lacking at this time, as so few trained psychologists and psychiatrists recognise the fact of the soul. i mention this as it is of value today, and will be increasingly so in the later years when it will be necessary to trace and comprehend the analogies existing in the human consciousness to great unexplored areas of awareness. the split personality and the mystic are two aspects of one whole the aspect which is right, and along the line of high spiritual unfoldment, and the aspect which is a reflection and a distortion of that grade of development which precedes that of trained occultist. there are many conditions prevalent in humanity at this time which can be subjected to the same reasoning, and one of the modes of healing which will be worked

the old id es fixes, the old depressions and miseries, the hindering and handicapping ancient desires these all disappear, and the man stands free as a soul and master of his life processes. i have discussed these two conditions at length because it is essential that another law anent healing be understood before we proceed any further. the discussion about the split personality, the problems of the mystic and the new mode of approach to disease (from the soul angle and the realm of causes, instead of from the personality angle and the realm of effects) can clarify this law in your minds and indicate at least its reasonableness and its valuable application to human need. law iv disease, both physical and psychological, has its roots in the good, the beautiful and the true. it is but a dis

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ellectual presentation of a truth which they sense and know, but which remains a truth yet undefined. it is my purpose to assist you towards a greater definiteness of realisation and expression; this should in no way detract from the wonder and the beauty of what you sense, but should increase your power to know and also to make available to others the knowledge which you have gained. in the past the mystic expressed his realisation through love- 27- education in the new age copyright 1998 lucis trust and practical kindness, expressing it on the physical plane through charitable deeds and self-sacrifice, and on emotional levels by his aspiration, his vision, and his ability to express the love of god to the world. the mystic today continues with the same process, but under the evolutionary

to be an esotericist is to be among those who seek to penetrate into a certain secret realm to which the ordinary student is not permitted to penetrate. if this were all that it is, then every scientist and every mystic would represent the approach of the mental type and of the developed emotional type to the world of esotericism and of the hidden realities. this would not, however, be accurate. the mystic is never a true esotericist, for he is not dealing in his consciousness with energies and forces, but with that vague "something other (called god, the christ, the beloved) and therefore, in reality, with that which satisfies the hunger of his soul. the scientist who is now so rapidly dealing with and entering into the world of forces and energies, is in reality a true esotericist even

ntification of the personality with the central self, the soul. 2. the mind, then, will be trained and become an intermediary between soul and personality. section three: the three major sciences of the aquarian age i. the science of the antahkarana. a. the mystical realisation of duality. 1. the problem of the integrated personality. 2. the vision of the soul, the central self. 3. the problem of the mystic. b. occult identification or at-one-ment. 1. the integration of soul and personality. 2. the mind as an intermediary. 3. the problem of equilibrium or steadiness. c. the application of these concepts to the immediate educational necessity. ii. the science of meditation. a. meditation as an education technique. 1. right control of the mind. 2. the two functions of the mind. 3. the mind a

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ipleship in the new age- volume ii copyright 1998 lucis trust representative of their group nature: 1. desire, leading to the attainment in the three worlds of that which the lower man desires and wants; this will include the desires of the lowest types of human beings through all intermediate types up to and inclusive of the aspirational mystic. 2. prayer; this is the stage wherein the aspirant, the mystic or the spiritually inclined man blends personality desire with aspiration for soul relation and contact; he, through the proved efficacy of prayer, discovers the subtler powers and the fact of the essential dualism of life; he finds that he himself is both a lower self and a higher self. 3. mental reflection or concentrated thinking. this in time produces integration and definite person

tation will be one of the most powerful factors in the destruction of the old values and in the massed recognition of the spiritual- 155- discipleship in the new age- volume ii copyright 1998 lucis trust truth which underlies all life; it is with this reorientation that sixth ray disciples, wielding sixth ray energy, are occupied at this time. you need to remember that the one-pointed attitude of the mystic, functioning in group formation, will be a powerful factor in the creative work being done by the hierarchy and by the new group of world servers, because theirs will be a massed effect, and usually wielded unconsciously. under the influence of disciples on the seventh ray of organisation or of ceremonial order, that powerful physical concretisation of energy which we call "money" is pr

ondition form. the master, however, stands free, endowed with the christ-consciousness. he then wields this law, but is not wielded by it. such is the reward of following the vision: first of all, the mystical vision; then later, the vision of predetermined choice, of plan and of cosmic opportunity. this latter threefold vision is a very different thing to the self-centred and dualistic vision of the mystic. that vision is a part of the evolutionary spiritual development of all of us and lies behind most occult aspirants. more about this higher vision i may not say; the theme is too abstruse. it involves experiment and experience. through both of these phases the initiate passes and learns the smallness and the inaccuracy of his past opinion and interpretation of experience. 6. time is one

g centres of energy under the divine plan and in accordance with the divine purpose- 300- discipleship in the new age- volume ii copyright 1998 lucis trust the word "revelation" is one that has been greatly misused by the mystics of the church and of the great world religions; by them, its use is usually of a selfish nature and the concept implied is that revelation is the due reward, conceded to the mystic because of his struggles and his deep search for god. then, suddenly, god is revealed to him; suddenly the angel speaks; suddenly his search seems ended and reward in the form of revelation is accorded him. this procedure and sequence of events has been the ordinary form for centuries and all the time the idea of god transcendent dominated religious thought. but the revelation accorded

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

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

they are. this sizing up of the situation and this recognition of blame and responsibility must preface every attempt to bring down into active being the new world order. this new world will not come as an answer to prayer or by the passive wishful thinking and expectation of the peace-loving idealist and mystical visionary. they point the way and indicate the needed objective. it will come when the mystic and the man of vision awakens to the need of the hour and comes down from the world of dreams, of theories, and of words into the hard arena of daily and public life. he must be willing to fight for that which he desires and knows to be good and true and right, and must stand firm against those who seek to distort the vision and to arrest its appearance, arming for battle so that final

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

ngle and of this symbol of energy, with its inflow and distribution, is to be found in the relation of the three higher centres in the human being head, heart and throat to the three lower centres solar plexus, sacral centre and the centre at the base of the spine. the science of invocation and evocation is also seen to be symbolically proceeding along evolutionary lines. worship, the attitude of the mystic, must give place to invocation in the man who knows he is divine. this symbolic revelation is to be seen in the lifting up of the three lower energies and their evocative response to the three higher, thus producing an eventual unity at the point of tension. i realise that this is a hard thing to comprehend because it embodies truths which are difficult for the disciple to grasp. but th

a voiceless expression) and this cry beats against the door which separates him from the soul, in the first instance, and from the hierarchy, in the second. the door is only a symbol of separation; it divides one place from another location, one sphere of activity from another, and one state of consciousness from another. it fosters in the aspirant a sense of duality. it is a word descriptive of the mystic attitude. this attitude embraces the concepts of here and there, of soul and body, of god and man, of hierarchy and humanity. but rule iii, as voiced for initiates, demonstrates that this mystical realisation finally goes; the sense of separation disappears, and the door is left behind. 1. dual the moving forward. the door is left behind. that is a happening of the past. the first point

stated, in an effort to clarify the method whereby this is done, that by the carrying out of the plan the disciple learns the nature of the purpose, but that the purpose itself can only be grasped by one who is developing monadic consciousness. monadic consciousness is not consciousness as human beings understand it, but is that state of apprehension which is not consciousness or realisation, as the mystic feels it, or identification, as the occultist terms it, but something that appears when all of these three are appreciated and registered in a moment of time within the orbit of space. now, having said this, i would ask you if you are much the wiser, or of what profit it is for me to write these words if you understand them not? for two reasons i write. one of my functions and duties (a

loved one to be known, of liberation to be achieved, of spiritual satisfaction and an opened door to greater wonders. in the occult age which has now definitely dawned, the neophyte will be taught to see the picture whole, to think in the larger terms, to emerge out of the normal separative consciousness into the broad state of awareness that "sees no difference" the goal, or rather the result of the mystic and occult way, is the merging of the vertical way of life with the horizontal way of service, and it is this merging which shamballa demands should condition the attempt now in process of training those who will together seek initiation, will together pass through the portal on to the way, and who can together be presented to the one initiator as a "unit of light" this sense of synthes

ment along astral lines, expressing itself as certain well-defined energies or force directions: a. material desire for possessions. b. desire for that which is owned by others. to this the commandment "thou shalt not steal" has reference. c. personality aims and ambitions; these constitute a form of focussed desire of a compelling, life-determining nature. d. aspiration, leading to vision and to the mystic way. e. purification, the conscious handling of desire upon the probationary path. f. initiation. the first two initiations are taken, as you know, upon the astral plane, and bring complete release both from that plane of glamour and from the realm of maya. all throughout this period, the organisation of the etheric plane has been going on, subject to the impact of energies and forces a

y of the immediate, the glory of the present opportunity and the need to focus upon the task and service of the moment are the rewards of moving forward into the apparently impenetrable darkness. for the initiate, this blindness is still more esoteric; there remains for him absolutely no light whatsoever no earth light nor any light within the three worlds at all. there is only blackness. to this the mystic has given the name "the dark night of the soul" the true dark night (of which the mystic's dark night is only a dim reflection, to speak paradoxically) marks a very exalted state of being and stage of development. it was into the blackness and darkness that christ penetrated as he overshadowed one of his masters, the master jesus upon the cross. this will strike a new note for many, and

. the objective of the strictly human evolution in this planetary cycle is sight, culminating in that spiritual perception which is the major gift of the soul to the personality when contact is made; this conveys the sense of attractive love, indicates the nature of things, reveals the world of meaning, and gives the great gift of light, knowledge and ultimate illumination. such are the goals for the mystic, the aspirant and the pledged disciple. the greatest physical gift is that of sight, and it is the same upon a higher turn of the spiral within the world of the soul. when the disciple has achieved a measure of vision and is "in sight" of his goal, he can then be admitted to an ashram wherein the nature of revelation can be made known to him. men are apt to confuse vision and revelation

ALICE BAILEY THE LABOURS OF HERCULES

and effect, and this from the standpoint of the initiator of the causes in order to produce intelligent effects. through the twelve signs of the zodiac he passed, struggling to work subjectively and trying to reject the lure and the pull of the outer tangible form. the second key thought can be expressed in the words "the conception of a concealed deity lies at the heart of all religions" this is the mystic realization and the object of the search that humanity has carried on down the ages. the exponents of the world religions have embodied in their teaching one aspect of the search, accepting the fact of god as a basic premise, and with their heart's love and devotion and worship proving the reality of his existence. the testimony of the mystics of all time and races is so vast that it no

all forms are aspects of energy; that there is an interplay and an impact of energies upon our planet; that the planet is itself an energy unit composed of a multitude of energy units, and that man himself is likewise a composite bundle of forces and moving in a world of force. this is where [12] science so wonderfully has led us, and this is where the astrologer, the occultist, the idealist and the mystic also meet and testify to a concealed deity, to a living being, to a universal mind, and to a central energy. in the unfolding drama of the heavens, in the conclusions of the scientific enquirer, in the mathematical computations of the astrologers, and in the testimony of the mystic, however, we can see a steadily emerging manifestation of this concealed divinity. little by little, throu

g in darkness and in sloughy mud, soon lost its power when the rays of the sun and the touch of the wind fell on it. convulsively it strove, a shudder passing through its loathsome frame. fainter and fainter grew its struggles till the [142] victory was won. the nine heads drooped, then with gasping mouths and glazing eyes fell limply forward. but only when they lifeless lay did hercules perceive the mystic head that was immortal. then hercules cut off the hydra's one immortal head and buried it, still fiercely hissing, beneath a rock. returning, hercules stood before his teacher "the victory is won, the teacher said "the light that shines at gate the eighth is now blended with your own. francis merchant introduction again we find variations in the versions of the myth and we have no longe

nd apparent spiritual deadness, this revival of interest in the higher realities inevitably appears, guaranteeing that the spirit of man is on its way, and that the reality remains unchanged behind the changing surface of material events. the very need of the hour calls for the sounding of a clear note and to the newly emerging mystic and knower is given the task of this sounding "what we find in the mystic is an intensified organ for the affirmation of the reality of god and for the richer interpretation of his character" with these clear words, dr. jones calls our attention to the work eternally done in the spiritual field by the awakened seeker. truth is, phoenix-like, emerging anew in the field of human experience, but it will be the truth which is felt and known and not the truth whic

AN INTRO TO STUDY OF THE KABALAH

allibility they claimed for the bible could not fail to be reflected upon their personal propaganda, or the specialities of a chapel service. religious intolerance has cursed every village of the land, and hardly a single sect has originated which has not only claimed the right to differ from others, and to criticise, but also to persecute and assign to perdition all beyond its own narrow circle. the mystic, the occultist and the theosophist do indeed do good, or god, service, by illustrating the bases and origins of all faiths by the mutual illumination that is available. by tolerance and mutual esteem much good may arise, but by the internecine struggles of religionists, every faith is injured, and religion becomes a by-word meaning intolerance, strife and vainglory, and the mark and pro

ANATHEMA OF ZOS

salve-i bring! am i your swineherd, though i shepherd unto goats? my pleasure does not obtain among vermin with vain ideas-with hopes and fears of absurd significance. not yet am i over-weary of myself. not ye shall i palliate abomination, for in ye i behold your parents and the stigmata of foul feeding. in this ribald intoxication of hypocrisy, this monument of swindlers' littlenesses, where is the mystic symposium, the hierarchy of necromancers that was? honest was sodom! your theology is a slime-pit of gibberish become ethics. in your world, where ignorance and deceit constitute felicity, everything ends miserably-besmirched with fratricidal blood. seekers of salvation? salvation of your sick digestion; crippled beliefs: convalescent desires. your borrowed precepts and prayers-a stench

BLAVATSKY H P ANTHROPOGENESIS

rn allegory are as closely connected with venus-lucifer, identified by later christians with satan. therefore, as venus, equally with isis, was represented with cow's horns on her head, the symbol of mystic nature, and one that is convertible with, and significant of, the moon, since all these were lunar goddesses, the configuration of this planet is now placed by theologians between the horns of the mystic lucifer* it is owing to the fanciful interpretation of the[[footnote(s* the ansated cross is the astronomical planetary sign of venus "signifying the existence of parturient energy in the sexual sense, and this was one of the attributes of isis, the mother, of eve, hauvah, or mother-earth, and was so recognised among all the ancient peoples in one or another mode of expression (from a m

rd- the bird of immortality, atman or the divine spirit- sitting between the two, and thus making the seventh. this represents the same idea as the sephirothal tree, ten in all, yet, when separated from its upper triad, leaving seven. these are the celestial fruits, the ten or[[diagram] 10, born out of the two invisible male and female seeds, making up the 12, or the dodecahedron of the universe. the mystic system contains the[[diagram, the central point; the 3 or[[diagram; the five[[diagram, and the seven or[[diagram, or again[[diagram; the triangle in the square and the synthesizing point in the interlaced double triangles. this for the world of the archetypes. the phenomenal world receives its culmination and the reflex of all in man. therefore he is the mystic square- in his metaphysic

(the planet jupiter) or brahmanaspati is, in the rig veda, a deity who is the symbol and the prototype of the exoteric or ritualistic worship. he is priest sacrificer, suppliant, and the medium through which the prayers of mortals reach the gods. he is the purohita (family priest, or court chaplain) of the hindu olympus and the spiritual guru of the gods. soma is the mystery god and presides over the mystic and occult nature in man and the universe. tara, the priest's wife, who symbolizes the worshipper, prefers esoteric truths to their mere shell, exotericism; hence she is shown as carried off by soma. now soma is the sacred juice of that name, giving mystic visions and trance revelations, the result of which union is budha (wisdom, mercury, hermes, etc, etc; that science in short which t

rious figures, towering like two giants in the archaic past, emerge before him, whenever he has to refer to yugas and kalpas. when, at what period of pre-history they lived, none save a few men in the world know, or ever can know with that certainty which is required by exact chronology. it may have been 100,000 years ago, it may have been 1,000,000, for all that the outside world will ever know. the mystic west and freemasonry talk loudly of enoch and hermes. the mystic east speaks of narada, the old vedic rishi, and of asuramaya, the atlantean. it has already been hinted that of all the incomprehensible characters in the mahabharata and the puranas, narada, the son of brahrna in matsya purana, the progeny of kasyapa and the daughter of daksha[[footnote(s* achyuta is an almost untranslata

r ancestors of men- the first manushya on this earth- and offerings are made to them by the brahmin when a son is born unto him. they are more honoured and their ritual is more important than the worship of the gods (see the "laws of manu" bk. iii, p. 203. may we not now search for a philosophical meaning in this dual group of progenitors? the pitris being divided into seven classes, we have here the mystic number again. nearly all the puranas agree that three of these are arupa, formless, while four are corporeal; the former being intellectual and spiritual, the latter material and devoid of intellect. esoterically, it is the asuras who form the first three classes of pitris "born in the body of night- whereas the other four were produced from the body of twilight. their fathers, the gods

anity. here we have to make again a break, in order to explain certain difficult points, of which there are so many. it is almost impossible to avoid such interruptions. for explanations and a philosophical account of the nature of those beings, which are now viewed as the "evil" and rebellious spirits, the creators by kriyasakti, the reader is referred to the chapters on "the fallen angels" and "the mystic dragons" in part ii. of this volume. the order of the evolution of the human races stands thus in the fifth book of the commentaries, and was already given- the first men were chhayas (1; the second, the "sweat-born (2, the third "egg-born" and the holy fathers born by the power of kriyasakti (3; the fourth were the children of the padmapani (chenresi (4[[footnote(s* see "vishnu purana"

on, whose mission it was to complete divine man, are found represented later on as demons, evil spirits, and fiends, at feud and war with gods, or the irresponsible agents of the one eternal law. but no conception of such creatures as the devils and satan of the christian, jewish, and mahomedan religions was ever intended under those thousand and one aryan allegories (see "the fallen angels" and "the mystic dragons" in part ii[[footnote(s* so, for instance, in the puranas "pulastya" a prajapati, or son of brahma- the progenitor of the rakshasas, and the grandfather of ravana, the great king of lanka (see ramayana- had, in a former birth, a son named dattoli "who is now known as the sage agastya- says vishnu purana. this name of dattoli alone, has six more variants to it, or seven meanings

BLAVATSKY H P COSMOGENESIS

s. 303 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human go

reations. 450- xiv. the four elements. 460 the "gods" and the "elements. 463 the language of the elements. 464 pagan and christian worship of the elements. 467- xv. on kwan-shi-yin and kwan-yin. 470 kwan-shi-yin and phallicism. 471 the real meaning. 472- book i- part iii. science and the secret doctrine contrasted. i. reasons for these addenda. 477 occultism versus materialism. 479 the sabbath of the mystic. 481- ii. modern physicists are playing at blind man's buff. 482- iii. an lumen sit corpus nec non. 483 the hypothetical ether. 485 scientific theories of its constitution. 489- iv. is gravitation a law. 490 intelligences or blind forces. 493 the cause of attraction. 498[[vol. 1, page] xv contents. page. v. the theories of rotation science. 500 conflicting hypotheses. 502 more hypothese

but for others it has, and the appearance of mr. sinnett's several interesting books is a visible proof of the fact. it is above everything important to keep in mind that no theosophical book acquires the least additional value from pretended authority. in etymology adi, and adhi budha, the one (or the first) and "supreme wisdom" is a term used by aryasanga in his secret treatises, and now by all the mystic northern buddhists. it is a sanskrit term, and an appellation given by the earliest aryans to the unknown deity; the word "brahma" not being found in the vedas and the early works. it means the absolute wisdom, and "adi-bhuta" is translated "the primeval uncreated cause of all" by fitzedward hall. aeons of untold duration must have elapsed, before the epithet of buddha was so humanized

is apparent non-sense[[vol. 1, page] 35 stanza i. commentaries on the seven stanzas and their terms, according to their numeration, in stanzas and slokas. stanza i. 1 "the eternal parent (space, wrapped in her ever invisible robes, had slumbered once again for seven eternities (a" the "parent space" is the eternal, ever present cause of all- the incomprehensible deity, whose "invisible robes" are the mystic root of all matter, and of the universe. space is the one eternal thing that we can most easily imagine, immovable in its abstraction and uninfluenced by either the presence or absence in it of an objective universe. it is without dimension, in every sense, and selfexistent. spirit is the first differentiation from that, the causeless cause of both spirit and matter. it is, as taught in

"sons of fire" etc. sankaracharya the greatest of the esoteric masters of india, says that fire means a deity which presides over time (kala. the able translator of bhagavatgita, kashinath trimbak telang, m.a, of bombay, confesses he has "no clear notion of the meaning of these verses (p. 81, footnote. it seems quite clear, on the contrary, to him who knows the occult doctrine. with these verses the mystic sense of the solar and lunar symbols are connected: the pitris are lunar deities and our ancestors, because they created the physical man[[vol. 1, page] 87 the seven mystic senses. the agnishwatha, the kumara (the seven mystic sages, are solar deities, though the former are pitris also; and these are the "fashioners of the inner man (see book ii) they are "the sons of fire- because they

boundary of the great circle of "pass not (see stanza v, called also the dhyanipasa, the "rope of the angels" the "rope" that hedges off the phenomenal from the noumenal kosmos (not falling within the range of our present objective consciousness; this number, when not enlarged by permutation and expansion, is ever 31415 anagrammatically and kabalistically, being both the number of the circle and the mystic svastica, the twice seven once more; for whatever way the two sets of figures are counted, when added separately, one figure after another, whether crossways, from right or from left, they will always yield fourteen. mathematically they represent the well-known calculation, namely, that the ratio of the diameter to the circumference of a circle is as 1 to 3.1415, or the value of the (pi

the "army of the voice[[footnote(s* this shows the modern metaphysicians, added to all past and present haegels, berkeleys, schopenhauers, hartmanns, herbert spencers, and even the modern hylo-idealists to boot, no better than the pale copyists of hoary antiquity[[vol. 1, page] 97 nature, the perpetual motion (b) next we see cosmic matter scattering and forming itself into elements; grouped into the mystic four within the fifth element- ether, the lining of akasa, the anima mundi or mother of kosmos "dots, lines, triangles, cubes, circles" and finally "spheres- why or how? because, says the commentary, such is the first law of nature, and because nature geometrizes universally in all her manifestations. there is an inherent law- not only in the primordial, but also in the manifested matte

BLUE EQUINOX

explains the system of the universe devised by dr. john dee (queen elizabeth.s astrologer) and sir edward kelly. liber cmxxxiv. the cactus. an elaborate study of the psychological effects produced by anhalonium lewinii (mescal buttons, compiled from the actual records of some hundreds of experiments; with an explanatory essay. liber cclxv. the structure of the mind. a treatise on psychology from the mystic and magical standpoint. its study will help the aspirant to make a detailed scientific analysis of his mind, and so to learn to control it. liber ccclxv. the preliminary invocation of the goetia so-called, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, a

chorus: glory and worship be to thee, sap of the world-ash, wonder-tree (these words are to form the substance of the anthem; but the whole or any part thereof shall be set to music, which may be as elaborate as art can devise. but even should other anthems be authorized by the father of the church, this liber xv 267 shall hold its place as the first of its kind, the father of all others) viii of the mystic marriage and consummation of the elements the priest takes the paten between the index and medius of the right hand. the priestess clasps the cup in her right hand. the priest: lord most secret, bless this spiritual food unto our bodies, bestowing upon us health and wealth and strength and joy and peace, and that fulfilment of will and of love under will that is perpetual happiness. he

r it is, has only a relative existence (see the equinox, vol. i, no. 4, p. 159. 7. when he has ceased to hear the many, he may discern the one.the inner sound which kills the outer. by the .many. are meant primarily noises which take place outside the student, and secondly, those which take place inside him. for example, the pulsation of the blood in the voice of the silence 9 the ears, and later the mystic sounds which are described in verse 40. 8. then only, not till then, shall he forsake the region of asat, the false, to come unto the realm of sat, the true. by .sat, the true. is meant a thing previous to the .real. referred to above. sat itself is an illusion. some schools of philosophy have a higher asat, not-being, which is beyond sat, and consequently is to shivadarshana as sat is

step touches not the waters. this partly refers to certain iddhi, concerning understanding of devas (gods, etc; here the word .wind. may be interpreted as .spirit. it is comparatively easy to reach this state, and it has no great importance. the .walker of the sky. is much superior to the mere reader of the minds of ants. 39. before thou set.st thy foot upon the ladder.s upper rung, the ladder of the mystic sounds, thou hast to hear the voice of thy inner god in seven manners. the word .seven. is here, as so frequently, rather poetic than mathematic; for there are many more. the verse also reads as if it were necessary to hear all the seven, and this is not the case.some will get one and some another. some students may even miss all of them (this might happen as the result of his having co

to union with the disciple, even before his aspiration is formulated in the latter. 72. now here, now there, these rays illumine it, like sunsparks light the earth through the thick foliage of jungle growth. but, o disciple, unless the flesh is passive, head cool, the soul as firm and pure as flaming diamond, the radiance will not reach the chamber, its sunlight will not warm the heart, nor will the mystic sounds of akashic heights reach the ear, however eager, at the initial stage. the uniting of the disciple with his angel depends upon the former. the latter is always at hand .akashic heights..the dwelling-place of nuith. 73. unless thou hearest, thou canst not see. unless thou seest, thou canst not hear. to hear and see this is the second stage. this is an obscure verse. it implies tha

BOOK OF PLEASURE

evitable evolutions of conception-as all is ever conceiving? my answer shall permit all means, all men, all conditions. listen, o, god that art, yet would be god. when the mind is nonplussed- capability to attempt the impossible becomes known; by that most simple state of "neither-neither" the ego becomes the silent watcher and knows about it all! the "why" and "how" of desire is contained within the mystic state of "neither-neither" and common-sense proves it is the milk state, most nutritious! clownish that i am- yet all my ideas have come out of it (and, my friend, all yours, but ever have i been a sluggard- an old sinner who would see others almighty before himself. the death posture ideas of self in conflict cannot be slain, by resistance they are a reality- no death or cunning has ov

ymbolically) reached, is our unconditional release from duality and time- believe this to be true. the belief free from all ideas but pleasure, the karma through law (displeasure) speedily exhausts itself. in that moment beyond time, a new law can become incarnate, without the payment of sorow, every wish gratified, he*(3) having become the gratifier by his law. the new law shall be the arcana of the mystic unbalanced "does not mattter- need not be" there is no necessitation "please yourself" is its creed*(4) in that day there can be deliberation. without subjection, what you wish to believe can be true "he*(5) is pleased by this imitation, the truth revealed to me by all systems of government but is himself ungoverned; kia, the supreme bliss. this the glorious science of pleasing one's se

the sigil form, it is his chalice, the means of vacuity and incarnation. by the deliberation of an analogous emotion at that time, he deputises the law (reaction. miraculous is he, balance not known in this world imitated (attained. all other consciousness annulled with safety, the vehicle strong enough for the ecstasy, he is beyond hurt. now let him imagine an union takes place between himself (the mystic union of the ego and absolute. the nectar emitted, let him drink slowly, again and again*(1. after this astonishing experience his passion is incomparable, there is nothing in the world he will desire: unless he wills. that is why people do not understand me. the ecstasy in its emotion is omnigenous. know it as the nectar of life, the syllubub of sun and moon. verily he steals the fire

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

and cleanse thee, giving new life to one of the children of the gods. from this day forth you shall be known as.(craft name, within this circle and without it, to all your brothers and sisters of the craft. so mote it be" all "so mote it be" priestess "now you are truly one of us. as one of us will you share our knowledge of the gods and of the arts of healing, of divination, of magick and of all the mystic arts. these shall you learn as you progress" priest "but we caution you ever to remember the wiccan rede. an' it harm none, do what thou wilt" priestess "an' it harm none, do what thou wilt. come now.(name, and meet your kindred" initiate salutes* priest and priestess then moves around to salute and greet all the others in the circle. if the initiation has been taking place without the

CHRONOLOGIA RORISPERGIUS

crets of their knowledge but their disciples, lest the arts and sciences should be debased by being common amongst the vulgar. they hid therefore their secrets and treasures from them by the means of this alphabet, and by inscriptions, which could be read by nobody except the sons of wisdom and learning" 913-982 r. shabbati donnolo (italy "long" recension of the "sefer yezirah" 922 crucifixion of the mystic al-hallaj in baghdad- most famous sufi martyr, was imprisoned for nine years and then, after having hands and feet cut off, executed "ana' al haqq "i am the truth. 931 sa'adiya gaon. first rendition of "sefer yetzirah" in egypt. 955 abu sahl dunash ibn tamim. sefer yetzirah published with gaon's commentary on the short version by tanin. 961 rasa'il-e-ikhwanus safa (epistles of brethren

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

er of the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolical archetypes of self sacri

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

rmatory. after the turn of the century, the harrimans and rockefellers spent more than $11 million to establish a eugenics research laboratory at cold springs harbor on long island, new york, close to the dulles brothers' estates. the study of eugenics was encouraged at the elite-controlled universities, such as harvard, columbia, and cornell. in germany, the same line was taken by ernst haeckel, the mystic and aryan master race promoter, whose ideas would influence hitler. haeckel said it was the duty of a nation to enforce breeding, and he and his supporters formed the monist league to promote their sick beliefs in germany. the first international congress of eugenics was held in london in 1912. among its directors were winston churchill and alexander graham bell, inventor of the telepho

enior officer within us military intelligence, formed the temple of set, but when this was made public, the authorities said they saw no problem. during the second world war, the elite's esoteric tradition was at work on both sides. president roosevelt, who was a 33rd degree freemason, also had the esoteric name, the knight of pythias, and wore the red fez of the ancient arabic order of nobles of the mystic shrine. this organisation claimed to be connected with the illuminati.1 winston churchill, the british prime minister, was a freemason and had several meetings with the satanist aleister crowley, another esoteric guru and a high initiate of many orders, including the order of the golden dawn and the order of oriental templars (more on him later. churchill's meetings with crowley do not

DAVID ICKE CHILDREN OF THE MATRIX

ilk/iasius.html 37 http//www.angelfire.com/biz5/piso 38 abelard reuchlin, the true authorship of the new testament (the abelard reuchlin foundation, p.o. box 5652, kent, wa, usa, 1979) 39 the christ conspiracy 40 quoted by arthur findlay in the curse of ignorance. a history of mankind (headquarters publishing company, london, first published, 1947) 41 ibid, p 637 42 the christ conspiracy, p 71 43 the mystic shrine: an illustrated ritual of the ancient arabic order nobles of the shrine, 1975, pp 20 to 22 chapter 12 serving the dragon: the present (i) in war, the truth must be guarded by a bodyguard of lies. winston churchill f, as i have outlined here, the world is controlled today by the reptilian shapeshifters and their bloodlines, we should be able to find evidence of their modern activi

DEMONIC BIBLE

ding many books by researchers of the paranormal. he grew disinterested in parapsychology, however, as he found that parapsychologists were more concerned with paranormal events in themselves than with the spiritual reality which paranormal events suggested. he realized that parapsychologists would never find the scientific and rational explanation they sought since they had blinded themselves to the mystic and spiritual reality which was the cause of the very events these researchers witnessed. at the age of fourteen, he turned his attention to mythology and folklore and has said that he fell in love with the goddess diana of greek mythology. his fascination with mythology quickly combined with his belief in the supernatural and drew him into the study of witchcraft and magic. where parap

r dries up and a new river is formed. can that which never existed die? can it spend eternity in bliss or in torment? can it be reincarnated in another form? it cannot be said to die if it never existed. only the consciousness which enlivened it exists. when consciousness is cut off by the end of flesh, it is diverted elsewhere creating new life. there is only consciousness and it is without end. the mystic says "deny the ego, surrender yourself to the universal consciousness" this is folly for by rejecting one's own consciousness, the universal consciousness which animates the individual is also rejected. if i am god made manifest, then my thoughts are the thoughts of a god and my actions are the actions of a god. my desires are the desires of a god and my will is the will of a god. if i

DION FORTUNE MYSTICAL QABALA

o sets out to be an eclectic before he has made himself an expert will never be anything more than a dabbler. 2. whoever has any practical experience of the different methods of spiritual development knows that the method must fit the temperament, and that it must also be adapted to the grade of development of the student. westerners, especially such as prefer mystical qabala page 9 the occult to the mystic path, often come seeking initiation at a stage of spiritual development which an eastern guru would consider exceedingly immature. any method that is to be available for the west must have in its lower grades a technique which can be used as a stepping-stone by these undeveloped students; to ask them to rise immediately to metaphysical heights is useless in the case of the great majorit

undeveloped students; to ask them to rise immediately to metaphysical heights is useless in the case of the great majority) and prevents a start from being made. 3. for a system of spiritual development to be applicable in the west it must fulfil certain well-defined requirements. to begin with, its elementary technique must be such that it is readily grasped by minds that have in them nothing of the mystic. secondly, the forces it brings to bear to stimulate the development of the higher aspects of consciousness must be sufficiently powerful and concentrated to penetrate the relatively dense vehicles of the average westerner, who makes nothing whatever of subtle vibrations. thirdly, as few europeans, following a racial dharma of material development, have either the opportunity or the inc

cultist seeks in his operations. he does not try to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the godhead down into manhood and make divine law prevail even in the kingdom of the shades. this is the root-motive for the acquisition of occult powers upon the right-hand path, and explains why initiates do not abandon all for the mystic divine union, but cultivate a white magic. 9. it is this white magic, which consists in the application of occult powers to spiritual ends, by means of which a large proportion of the training and development of the western aspirant is carried out. i have seen something of a good many different systems, and in my opinion the person who tries to dispense with ceremonial is working at a g

ah in these pages differs, so far as i know, from that of all other writers on the subject, for to me it is a living system of spiritual development, not a historical curiosity. few people, even among those interested in occultism, realise that there is an active esoteric tradition in our midst, handed down in private manuscripts and by "mouth to ear" still fewer know that it is the holy qabalah, the mystic system of israel, which forms its basis. but where may we look more aptly for our occult inspiration than to the tradition which gave us the christ? 2. the interpretation of the qabalah is not to be found, however, among the rabbis of the outer israel, who are hebrews after the flesh, but among those who are the chosen people after the spirit-in other words, the initiates. neither is th

k of a celestial craftsman fashioning each new phase of manifestation and putting the finished product in its place in the world. this concept kept science back for hundreds of years in western europe, and in the end men of science had to break with religion and endure mystical qabala page 28 persecution as heretics in order to arrive at that conception of evolution which was explicitly taught in the mystic tradition of israel, a tradition with which the writers of the old testament were unquestionably familiar, for their works are full of qabalistic references and implications [page 40] 12. the qabalah does not conceive of god as fabricating creation stage by stage, but thinks of the different phases of manifestation as evolving one from another, as if each sephirah were a pool which, bei

l powers are assigned to the opposing sephiroth, each at the end of the beam of the balance of the pairs of opposites. 15. the way of initiation follows the coilings of the serpent of wisdom upon the tree; but the way of illumination follows the path of the arrow which is shot from the bow of promise, qesheth, the rainbow of astral colours that spreads like a halo behind yesod. this is the way of the mystic as distinguished from that of the occultist; it is swift and direct, and free from the danger of the temptation of unbalanced force that is met with in either pillar, but it confers no magical powers save those of sacrifice in tiphareth and psychism in yesod. mystical qabala page 40 16. we have noted the three trinities of the tree in our preliminary discussion of the ten sephi roth. le

er, the benign king, represents organised force; and the two are synthesised in tiphareth, the christ-centre, the redeemer and equilibrator. 24. the next trinity, of netzach, hod, and yesod, represents the magical and astral side of things. netzach (venus [page 84] represents the higher aspects of the elemental forces, the green ray; and hod (mercury) represents the mind side of magic. the one is the mystic and the other the occult, and they synthesise in the elemental yesod. this pair of sephiroth should never be considered apart, any more than the upper pair of geburah and gedulah, which is another name for chesed. this is indicated by the fact that the qabalah attributes thern respectively to the right and left arms and the left and right legs. 25. it will thus be seen that the three fo

DION FORTUNE PSYCHIC SELF DEFENSE

c teachings, and as the circle of students of the occult is becoming rapidly wider every day, it may well be that the time has now come for plain speaking. the task is not of my seeking, but as it has come into my hands, i will do my best to discharge it honourably, making available the knowledge which has come to me in the course of many years' experience of the strange by-ways of the mind which the mystic shares with the lunatic. this knowledge has not been attained without cost, nor, i suspect, will the divulging of it be altogether free from cost, either. i have endeavoured to avoid, as far as possible, the use of second-hand material. we all know the person who has a friend whose friend saw the ghost with her own eyes. that is not of very much use to anybody. what we need is to have t

r, that sleeping dogs have an unfortunate knack of waking up spontaneously. so much occult knowledge is abroad in the world, so much of the kind of things described in these pages is going on unknown and unsuspected in our midst, that it is very desirable that men of goodwill should investigate the forces which men of evil will have perverted to their own ends. these things are the pathologies of the mystic life, and if they were better understood, many tragedies might be averted. on the other hand, it is not well that everybody should indulge in the study of textbooks of pathology. a vivid imagination and a weak head are a disastrous combination. the readers of that one-time "best seller" three men in a boat, may remember the fate of the individual who spent a wet sunday afternoon reading

owledge. we learn here of the good angel and the evil angel of the soul of man who stand behind his right and left shoulder, the one tempting him, and the other inspiring him. translate the dark angel into terms of modern thought and we have the freudian subconsciousness. but the freudians fail to realise that there is also a bright angel who stands behind the right shoulder of every man. this is the mystic superconsciousness or, in other words, the higher self, the holy guardian angel whom abramelin sought with such ardour and effort. we all know that, when caught off our guard, there comes a dark temptation from the depths of our lower selves, something atavistic stirs, and we think thoughts, or even do deeds, of which we would never have believed ourselves capable. we have heard the voi

s own volition passes through the veil and manifests, i do not know; there are never any details available of these incidents. they take place only in times of dire stress and go as swiftly as they came, leaving no trace except upon the soul. i maintain that even as the lower self can rise up in moments of temptation, so can the higher self descend in moments of spiritual crisis. it is the aim of the mystic to live exclusively in the higher self. it is the aim of the occultist to bring this higher self through into manifestation in brain consciousness "in my flesh shall i see god" just as surely as the lower self can rise up and betray us to some horrible deed, so can the higher self come to the rescue "terrible as an army with banners" i have already told of the mysterious voice which ins

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

h form the number 365, the number of days in a year. abraxas, they thought, had under his command 365 gods, to whom they attributed 365 virtues, one for each day. the older mythologists consider abraxas an egyptian god, and demonologists describe him as a demon with the head of a king and with serpents forming his feet. ancient amulets depict abraxas with a whip in his hand, and his name inspired the mystic word abracadabra. sources: drury, nevill, and stephen skinner. the search for abraxas. london: spearman, 1972. abred the innermost of three concentric circles representing the totality of being in the cosmology of the celts. abred represents the stage of struggle and evolution against cythrawl, the power of evil (see also barddas) absent healing healing at a distance from the subject, s

rks in close cooperation with the institut fur grenzgebiete der psychologie und psychohygiene (institute for border areas of psychology and mental hygiene. address: belfortstr. 16, d- 79085, freiburg i. br, germany. abu yazid al-bestami (ca. 801.874) noted islamic mystic who founded the ecstatic school of sufism. born in bestam in northeastern persia, he became known as al-bestami. his claim that the mystic quest could result in complete absorption and identification with divinity is thought to have been an influence of hindu vedanta. in this respect, his heterodoxy was blasphemous to orthodox islam. beginning with the sufi concept of approaching divinity as the lover approaches the beloved, al-bestami claimed that this love was in itself an obstacle. he renounced conventional worship in t

rds takes place, without which pole no seed may multiply. then, in the subsequent congelation the white colour appears, which is one of the signs of success. it becomes more pronounced in cibation. in sublimation the body is spiritualised, the spirit made corporeal, and again a more glittering whiteness is apparent. fermentation afterwards fixes together the alchemical earth and water, and causes the mystic medicine to flow like wax. the matter is then augmented with the alchemical spirit of life, and the exaltation of the philosophic earth is accomplished by the natural rectification of its elements. when these processes have been successfully completed, the mystic stone will have passed through three chief stages characterised by different colours, black, white, and red, after which it i

e was the sage, surrounded by his retorts, alembics, crucibles, furnace, and bellows, and, best of all, supported by familiars of gnome-like appearance, squatting on the ground, one blowing the fire (a task to be performed daily for six hours continuously, one pounding substances in a mortar, and another seemingly engaged in doing odd jobs. involuntarily my eyes sought the pentacle inscribed with the mystic word abracadabra, but here i was disappointed, for the black arts had no place in this laboratory. one of the familiars had been on a voyage of discovery to london, where he bought a few alchemical materials; another had explored spain and morocco, without finding any alchemists, and the third had indeed found alchemists in algeria, though they had steadily guarded their secrets. after

ing to german folklore, an alraun assisted easy childbirth, and water in which it had been infused prevented swellings in animals. because of the large demand for alrauns, they were often carved from the roots of briony when genuine mandrakes were difficult to find. they were exported from germany to various countries and sold in england during the reign of henry viii. sources: thompson, c. j. s. the mystic mandrake. london: rider, 1934. alrunes female demons or sorceresses, the mothers of the huns in ancient germany. they took all sorts of shapes, but without changing their sex. the name was also given by germans to little statues of old sorceresses, about a foot high. to these they attributed great virtues, honoring them as fetishes; clothing them richly, housing them comfortably, and se

ing the future: findhorn, auroville, arcosanti. cambridge, mass: center on technology and society, 1979. aurum solis (order of the sacred word) magical society founded in 1897 by occultists charles kongold and george stanton. the society is an initiatory order of the ogdoatic tradition of the western mysteries. this tradition fused pre-christian mystery teachings of the eastern mediterranean with the mystic teachings of the oriental monasteries of sinai, carmel, and st. sabas. aurum solis has had a special interest in alchemical, gnostic, medieval, and celtic traditions within a basic framework of kabalistic philosophy, affirmed through special rituals relating to spiritual consciousness. after world war i, the society s membership became influenced by newer occult trends from such other o

om candles made from the fat of corpses and fashioned in the form of a cross; the bowls were made from skulls, those of parricides being of greatest virtue; the fires were fed with cypress branches, with the wood of desecrated crucifixes and bloodstained gibbets; the magic fork was fashioned of hazel or almond, severed at one blow; the ceremonial cloth, was to be woven by a prostitute, and around the mystic circle were the embers of a polluted cross. another potent instrument of magic was the mandragora, unearthed from beneath gallows where corpses were suspended, tied to a dog. the dog was then killed by a mortal blow, after which its soul was to pass into the fantastic root, attracting also that of the hanged man. widespread belief in black magic pervaded the middle ages. machinations an

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

balthasar. and their bones are said to rest in cologne cathedral, germany. the term magus is also used in magical societies like the golden dawn to indicate one of its highest grades, between the master of the temple and the ipsissimus. sources: king, francis. the rites of modern occult magic. new york: macmillan, 1970. magus a spirit control of william stainton moses, supposed to be a member of the mystic band that delivered occult teaching in moses s scripts. magus did not disclose his name on earth, but he said that he lived 4,000 years ago and belonged to an ancient african wonder-working brotherhood. in the nineteenth book of the moses scripts, a topaz is mentioned as the material counterpart of a spiritual jewel worn by magus, which was to be given to stainton moses to help him to s

or several days, then tie him with a strong cord to the lower part of the plant. the dog was then thrown pieces of meat, and when he leapt forward to seize them, he pulled up the mandrake. other folklore beliefs included the need for an elaborate prayer ritual before pulling the plant, which should only be gathered at dead of night (see also alrunes; exorcism; ginseng) sources: thompson, c. j. s. the mystic mandrake. 1934. reprint, new hyde park, n.y: university books, 1968. mandrake plant whose roots often bear an uncanny resemblance to a human form (see mandragoras) manen the priest of the katean secret society of the moluccas. mangan, gordon lavelle (1924) university lecturer in psychology who made a special study of parapsychology. he was born on december 5, 1924, in wellington, new ze

s serve the same function in those churches that weeping statues serve in western or latin rite churches. sources: weeping icon of mariapovch. http//www.carpathorusyn. org. april 14, 2000. marie of agreda (or maria de jesus (1602.1665) a spanish nun, maria fernandez coronel, who founded and was abbess of the franciscan recollects at agreda. she published a work entitled la mystica ciudad de dios (the mystic city of god, a miracle of the all-powerful, the abyss of grace: divine history of the life of the most holy virgin mary, mother of god, our queen and mistress, manifested in these last times by the holy virgin to the sister marie of jesus, abbess of the convent of the immaculate conception of the town of agreda, and written by that same sister by order of her superiors and confessors. t

e phenomena is often equivalent to putting the body on the rack. the neoplatonist philosopher iamblichus says in divination: often at the moment of inspiration, or when the afflatus has subsided, a fiery appearance is seen.the entering or departing power. those who are skilled in this wisdom, can tell by the character of this glory the rank of the divinity who has seized for the time the reins of the mystic s soul, and guides it as he will. sometimes the body of the man is violently agitated, sometimes it is rigid and motionless. in some instances sweet music is heard, in others discordant and fearful sounds. the person of the subject has been known to dilate and tower to a superhuman height, in other cases it has been lifted into the air. frequently not merely the ordinary exercise of rea

nt. in fact, too much attention to the miraculous (or long-term focus on psychic events) may actually be a hindrance to spiritual progress. sources: ebon, martin, ed. miracles. new york: new american library, 1981. gopi krishna. the secret of yoga. new york: harper& row, 1972. hill, j. arthur. spiritualism: its history, phenomena, and doctrine. london: cassell, 1918. leshan, lawrence. the medium, the mystic, and the physicist. new york: viking press, 1974. nickell, joe. looking for a miracle: weeping icons, relics, stigmata, visions& healing cures. amherst, n.y: prometheus press, 1998. reginald-omez, fr. o. p. psychical phenomena. london: burns& oates, 1959. rogo, d. scott. miracles: a parascientific inquiry into wondrous phenomena. new york: dial press, 1982. stemman, roy. one hundred yea

ntroductions were written by morrow under the pseudonym john c. wilson; others were written by such authorities as e. j. dingwall, kenneth rexroth, and leslie shepard. university books also published original works as the occult revival threw up names like timothy leary and new causes like the psychedelic revolution. in addition to publishing, the company marketed chosen titles each month through the mystic arts book society. a major event of that period was morrow s association with william nyland in distributing the books of georgei i. gurdjieff through the society. morrow eventually became a disciple of nyland and developed a great respect for the gurdjieff work. after 15 years of creative and stimulating publishing in the fields of occultism and mysticism, morrow relinquished the busin

t of the initiatory ceremony of the priests of ancient egypt, we are ignorant of their exact nature, and the term is usually used in connection with certain semi-religious ceremonies held by various cults in ancient greece. the mysteries were secret cults, to which only certain initiated people were admitted after a period of preliminary preparation. after this initial period of purification came the mystic communication or exhortation, then the revelation to the neophyte of certain holy things, the crowning with the garlands, and lastly the communion with the deity. the mysteries appear to have revolved around the semi-dramatic representation of the life of a deity. it is believed that these mystic cults were of pre-hellenic origin, and that the pelasgic aboriginal people of greece strove

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

progression the numbers of the angels expanded from the four in the way which bruno describes. he could have been getting this information from no more recondite source than agrippa's de occulta philosophia, 3 though he may also have seen reuchlin on the subject.4 but in the cabalist mysticism, these angels, progressively expanding from the sacred name, belong into the super-celestial world, and the mystic who learns through profound knowledge of the hebrew alphabet to get into touch with them, and through them with the name itself, is moving in realms of the absolute far above the world of nature and penetrating into the mysteries of the life of god within himself. bruno sweeps away these "metaphysics" but uses the system "naturally, bringing the metaphysical down into the physical, yet

connection with england and with elizabeth is made even more strikingly. when the nine, after all thenwanderings, come to the british isles they meet with "lovely graceful nymphs of father thames" of whom one is the chief, and it is in the presence of this one that the urn opens of its own accord, the vision is seen, the nine become the nine illuminati' it is clear that the one in whose presence the mystic truth unveils itself, is the unique diana, the amphitrite, in short, the "diva elizabetta (the suspicions of the inquisitors were justified about this, who thus becomes the earthly ruler whom bruno expects to bring in his extraordinary new dispensation. 1 cena, dial. 2 (dial, ital, pp. 67-8. i have discussed this passage in relation to the mystical imperialism surrounding elizabeth in m

FRATER ELIJAH ANGELS OF CHAOS

e being just a filter through which the it manifests. by the gateway of 156, she has split us into the phantasm of separateness, whose dissolution promises ecstasy. it was, being a past reference. we have: 3675 3576 the 67 between the 3 and 5 (which is 8) moves to the last position and is reversed to 76. the number of the sigil of the phoenix. the sum of these numbers sums to 21(t6, which is also the mystic number of tiphareth and a reference to typhon. the sigil of typhon/ chrnzn. i/7a: the first part of this page is a dictate by chrnzn to distribute this book on a larger scale, to poke fun. an enigmatic reference to isobel. i know not what this is, possibly a face of our lady. the last comment is my ego talking to itself, on being questioned by various individuals as per my techniques an

FREEMASON BLUEBOOK

ace in times of trial and sorrow. thou hast assured us that when we walk through the valley of the shadow of death, thou art with us. thy rod and thy staff comfort us. thou art our light and our salvation, our refuge and our strength in every time of trouble. we thank thee for the life of our brother. we thank thee that he was one of our fellowship and that we were privileged to labor with him in the mystic tie of brotherhood. we are grateful to thee for the precious memories of him which we shall always carry in our hearts. we thank thee for all that he has meant to those who were near and dear to him through the ties of family and friendship. most of all, we are grateful to thee for teaching us that, while the body is mortal, the soul is immortal. though the outward form we knew and love

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

water god, jehovah. at that time he was given a new hammer and a new word. the hammer was in the form of a cross. the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, the lion of judah. then the disc was found, also the new cruciform hammer, and upon the disc the mystic symbol, the rose. in these two symbols lie hidden the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order for

y. but the war between the flesh and the spirit is still raging in the breast of most people as fiercely as it was in the days when paul gave vent to his pent up feelings, and told us how the flesh was warring against the spirit within himself, and how he did the wrong things which he would not do, and omitted good deed which he aspired so ardently to perform. nor will the struggle ever cease for the mystic mason until he has learned to build the temple made without hands, which is not completed until he has come to the eighteenth (1 plus 8) degree, which is the degree of the rose croix. this is the ultimate of the thirty-third degree, for three times three are nine, and one plus eight are nine. nine being the highest degree in the lesser mysteries, he who has passed this degree of the gen

is to say, universal. sects and "isms" have branched out in one direction and another, but still jesus from the invisible worlds enfolds in his love all the sons of seth who will call upon his name by faith, and he will eventually unite the scattered churches in the kingdom of christ. christian rosenkreuz was given charge of the sons of cain who seek the light of knowledge at the sacred fires of the mystic shrine. as the creative energy implanted by their divine ancestor samael caused cain to work out their own salvation through the fire of tribulation, and fashion for themselves the golden wedding garment, which is the "open sesame" to the invisible world. and though the cleansing blood of jesus is an absolute necessity to millions of weaker brothers, there can scarcely be any question w

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

but who is revealed in "the light of the world" the son, who is the highest initiate of the sun period. as the unseen fire is revealed in the flame, so also the fullness of the father dwelt in the son, and they are one as fire is one with the flame in which it manifests. this is the root of all true sun and fire worship. all look beyond the physical symbol and adore "our father who art in heaven" the mystic masons of today hold this faith in fire as firmly as ever. thus it will be seen that the unity which prevailed in the saturn period continued in the sun period. the ordinary humanity of that time has now evolved to the glory of archangels; some were more advanced than others, but there was no antagonism among them. our present humanity had advanced to a plantlike stage, and was slightly

when the silver cord is tied by the seed-atom of the vital body (located in the solar plexus) the spirit dies to life in the super- sensible world, and quickens the body it is to use in its coming earth life. this life on earth last until the course of events foreshadowed in the wheel of life, the horoscope, has been run; and when the spirit again reaches the realm of samael, the angel of death, the mystic eighth house, the silver cord is loosed, and the spirit returns to god who gave it, until the dawn of another life-day in the school of earth beckons it to a new birth that it may acquire more skill in the arts and crafts of temple-building. about five months after the quickening, when the last of the watery signs, pisces, has been passed, the representative of the lucifer spirits, sama

may never rest until he reaches the goal. there was within it a golden pot with "manna (man "fallen from heaven" together with a statement of the divine laws which man must learn in his pilgrimage through the wilderness of matter. this symbolic ark contained also a magic wand, an emblem of the spiritual powers, called aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in short, stripped of all embellishments the story relates the salient facts of man's descent from heaven, his principal metamorphoses, his transgression of the laws of the god jeh

ding and built upon. sometimes the work goes forward in deep darkness, sometimes in blinding light, now beneath the burden of unutterable anguish, now to the tune of great laughter and heroic shoutings like the cry of thunder. sometimes in the silence of the night time one may hear the tiny hammerings of the comrades at work in the dome--the comrades that have gone aloft" it is such a temple that the mystic mason is building. he endeavors to work on the temple of humanity at large, but since "when the rose adorns itself, it adorns the garden" he aims also to cultivate his own spiritual powers, as foreshadowed in the molten sea. solomon had already sued for the hand of the queen of sheba, and had been accepted, so, feeling that the meeting with hiram abiff might change her affections, he en

avor, and when it sees the power and potency of the rulers of temporal fame is then ready to rush to them, and leave the spiritual for the material. this from the microcosmic angle of matter. from the cosmic angle or view point we note again that solomon's temple is the solar universe and hiram abiff, the grand master, is the sun which travels around the twelve signs of the zodiac, enacting there the mystic drama of the masonic legend. at the vernal equinox the sun leaves the watery sign of pisces, which is also feminine and docile, for the belligerent, martial, energetic, fiery sign aries, the ram or lamb, where it is exalted in power. it fills the universe with a creative fire which is immediately seized upon by the innumerable billions of nature spirits who therewith build the temple of

FULLER J F C SECRET WISDOM OF THE QABALAH

source of messianic power. 59 secret wisdom of the qabalah page 4 chapter vi 61 the source of mystic power 61 the essence of the qabalah. 61 the mysticism of modern science. 63 the laboratory of satan. 66 the mystical ordeal. 68 the fourth dimension. 69 chapter vii 72 the anatomy of illuminism 72 llluminism. 72 illuminism and revolution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 hebrew alphabet and correspondences 83 glossary of hebrew words and names 84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen s

a. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of which are in the material world and the branches of which reach up to asgard, the happy dwelling of the gods. again, amongst the akkadians, chaldeans, and babylonians we find the world tree, or tree of life, which gstood mid-way between the deep and zikum h- the primordial heaven above. in hindu mythology there is also a world tree- the lingam-and in buddhis

the vital force as harmonizing agent, hermes the messenger of god. the mystery of sex. the problem of sex, being a problem of duality, is closely connected in the qabalah with that of good and evil. it is looked upon as the great cosmological mystery, for marriage is the symbol of perfect harmony. as the zohar says: the words gmale and female he created them h make known the high dignity of man, the mystic doctrine of his creation. from this we learn that every figure which does not comprise male and female elements is not a true and proper figure. 29 and again: he who dies without leaving children will not enter within the curtain of heaven and will have no share in the other world, and his soul will not be admitted to the place where all souls are gathered, and his image will be cut off

ll things (forms) are included in them. these two find their equilibrium in darkness or the black fire. tohu [we are told] is under the aegis of shaddai; bohu, under that of zebaoth; darkness, under that of elohim; spirit, under that of yhvh. gthere was a strong wind breaking the mountains, but the lord was not in the wind h, because this name was not in it, since shaddai presides over it through the mystic nature of tohu. gafter the wind there was a quaking, but the lord was not in the quaking h, since over it presides the name of zebaoth, through the mystic nature of bohu (which is called quaking [ra'ash, because it quakes continually. gafter the quaking there was a fire, but the lord was not in the fire h, because over it presides the name elohim from the side of darkness. gand after th

man and woman veil the knowledge of the conjunction of the vau and the heh (which is but a reflection of the union of the od and the heh) by means of aprons, tha:t is by turning this knowledge into a mystery no sooner were the mysteries hidden than the eternal opposites, the man and the woman, heard the voice of tetragrammaton gwalking in the garden h. it is the primal light, shin, formulated by the mystic union of the od and heh (jah) and the vau and heh (veh. as they heard it they hid themselves from gthe presence of the lord god h. when questioned, the active force (vau) accuses the passive force (heh, and jah curses the serpent (the messianic force) 4 and assumes his full satanic form by putting enmity into the heart of woman and sorrow into the life of man. then he clothes them in an

r a three-dimensional being to establish contact with this source of mystic power, that is to tap it; but once it is tapped it is only possible for the recipient to make use of this power in accordance with his three-dimensional nature. consequently many of the great religious teachers have insisted on the absolute necessity of their disciples' gpurifying h themselves, so that when they attain to the mystic power it may find an equilibrated habitation. for instance, morality, though a gate to the spiritual life, is in no sense its sanctuary; for it is but one of the three great gates- equilibrium of body, heart, and mind. the reason why such innumerable disputes and persecutions have arisen out of the teachings of so many of the masters is that they have considered morality, and frequently

that they have considered morality, and frequently sexual morality, as the only gate and the only end. misunderstanding the meaning of moral equilibrium, which demands a balancing of all the moral and so-called immoral forces, and not a suppression of any one category of them, they have so completely secret wisdom of the qabalah page 70 contorted the three-dimensional medium that when it receives the mystic power a diabolical state is created. some have gone so far as to command their followers to neglect and macerate their bodies, and others have asserted that the intellect must be annihilated in order to create a vacuum for the onrush of the spirit. the dreadful consequent is that these errors do not prevent attainment; in fact, in many cases they hasten it by cutting down resistance. bu

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

of the sun, or city of the procreative powers of nature of which the sun was always an emblem" according to prof. w. r. smith, om means uniting or binding, a fact which is explained by the early significance of the mother element in early society. the name of the great deity om or aum scarcely passes the lips of its worshippers, and when it is pronounced is always reverently whispered. regarding the mystic word om, we are told that it is the name given to delphi, and that "delphi has the meaning of the female organs of generation called in india the os minxoe" although the great god of india was female and male, yet we are assured by forlong that the female energy maya, queen of heaven, even at the present time is more heard of than the male principle. according to bryant, the worship of

ich evidently represents the sun. on the reverse side is ieu, the word "which is the usual way of the ecclesiastical authors reading the hebrew word jehovah" referring to this from montfaucon, godfrey higgins observes "here isis, whose veil no mortal shall ever draw aside, the celestial virgin of the sphere, is seated on the self-generating sacred lotus and is called ieu or jove"[32] she has also the mystic number 608 which stands for the deity. her breasts show plainly that it is a female representation, although connected with the figure appears the male emblem to indicate that within her are contained both elements, or that the universe is embodied within the female [32] anacalypsis, book v, ch. iv. higgins thinks there is no subject on which more mistakes have been made than on that of

s world; i plant myself upon my own nature and create again and again this assemblage of beings; i am generation and dissolution, the place where all things are deposited, and the inexhaustible seed of all nature. i am the beginning, the middle, and the end of all things"[42 [42] maurice, indian antiquities, vol. iv, p. 705. according to sir w. jones, the brahme, vishnu, and siva coalesce to form the mystic om, which means the essence of life or divine fire. in the bhagavat geeta the supreme god speaks thus concerning itself "i am the holy one worthy to be known; and immediately adds "i am the mystic [trilateral] figure om; the reig, the yagush, and the saman vedas" it is a unity and still a trinity. this om or aum stands for the creator, preserver, and destroyer or regenerator, and repres

s of cush, or cuth, and were believed to have been the architects of the tower of babel. epiphanius, eusebius, and others assert that at the time of the building of this tower there existed two rival beliefs, the one demonstrated as scuthism, the other as ionism, or hellenism, the latter of which embodied the worship of the great mother, or the female element, which was worshipped in the shape of the mystic "iona or dove" the scuths, on the other hand, believed in the pre-eminence of a great father, or, perhaps i should say, in a deity composed of a triad containing the elements of a male parent. upon this subject the learned faber remarks "i am much mistaken if some dissension on these points did not prevail at babel itself; and i think there is reason for believing that the altercation b

that the entire city, but especially the sites of moriah, zion, and suburbs were hotbeds of fire and phallic worship as usually developed still in the east. the topography of ancient delphi, on the site of which was built the village of kastri, and at which place excavations are now being made under the direction of the american school of archaeology, has ever been a place of peculiar interest to the mystic. here are to be found all the natural features and objects which gladden the heart and stimulate the imagination of a solo-phallic worshipper. the holy mt. parnassus, the fountain of kastali, the deep cave said to be pythian, and the remnants of huge sepulchres hewn in the rocks all conspire to make of this spot a perfect abode for the god, or goddess, of fertility. here, too, is a beau

knew full well the significance of these symbols, and we are given to understand that "a few of the more spiritual of the christian sects made war upon them and all their ephemeral substitutes, such as maypoles, holy-trees, real crosses, etc" it is declared also that, as "later" christians were unacquainted with the significance of these emblems "they adopted them as their own, employing them as the mystic signs of their own faith" although the earliest greek and roman missionaries understood the signification of these faith shrines, the complaints against them seem soon to have ceased, and the "fierce wars" waged over them appear to have left little trace of their ravages, except that the female emblems with which these monuments had been supplied by those who had received the new faith

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

rly, when we hear a man insisting endlessly upon the superior character of his sanctity to the sanctity of the multitude, we feel tolerably certain that, whatever else he may be, he is not a saint.asaint, like a gentleman, is onewhohas forgotten his own pointsofsuperiority, being immersed in more interesting things.9and this mystical elitism,thoughtchesterton, isnotpoetry.noris it reality:andthen the mystic comes andsaysthat a green tree symbolizes life. it is not so.life symbolizes a green tree. just in so far as we get into the abstract, we get away from the reality, we get46away from the mystery, we get away from the tree. and this is the reason that so many transcendental discourses are merely blank and tedious to us, because they have to. dowithtruth and beauty, and the destiny of the

swer the question'hasmysticism any real place for the atonement, and to rebut wesley's objection against mysticism'thatit wasnotpractical, that the mystics didnotwork'(letter of 29 april 1905, quoted in darlow,williamrobertsonnicoll:lifeandletters,1925,pp. 396, 399, 400. waitewrotea'longand carefully considered answer' to this letter, in which he setouthisownfeelings on mysticism, and argued that the mystic is most certainly practical,because he is doing the one thingworthdoing-gettingback whence he came. it seems to me that the historical basis on which mysticism rests is the primordial factthatwe came out of the great centre andthatour destiny and our rest are in the centre; there can be only one business in life, which is the interior understanding of the hidden meaning ofthatvoluntary

bring in occasional new members. he addressed the theosophical society in 1919on 'some mystic aspects of the holy grail (one memberofthe audience recalledthathe arrived late;butshejoined his order nonetheless);6he spoke frequently at masonic research societies,7and in 1923 he lectured to the porchway group on'thegreat symbols of the tarot' and to the students' research society on'thekabbalah and the mystic quest. both lectures were for267 audiences of eager theosophists and onbothoccasions new recruits duly followed.thelast public lecture waite gave was to the poetry lovers' fellowship; on7december 1931 he spoke on 'some great awakenings',butno dormant vocations woke to life and noneofthe poetry lovers passed into the order.thefellowship of therosycross, for all it grew more slowly, remai

ealizationby the application of the arcane instruments which were known to the mystics, and the gulf between actuality and poetry can be bridged by their means. xiasociety, brotherhood, or club, is in course of formation for the diffusion of the scientific andphilosophicaldoctrines of the light and the interior religion of the light, as they have been expounded by the children of the light,whoare the mystic seers of old, and for the exerciseofthe spiritual methods of perfection on the transcendental plane.thenumberofpostulants or members which the existing circle is at present prepared to receive isofnecessity limited. and earnest seekers after the interior knowledge of the soul, men and women of culture, intuition, and nature will alone be eligible.xiiit is designed in the first instance

points an elect, esoteric circle for the regeneration of humanity, the propaganda of the new mysticism, the erectionof the first temple, and the creation of the coming man.xvtheerectionofthe first templeofthesoul as a visible witnessofthe way of positivetruthis the grand design of the order, and it is to assist in its promotionthatthis present invitation is extended to all personswhohave received the mystic gospel and have been171__appendixa. 170 illuminated by the interior light.therituals and liturgies of this temple, by which humanity at large is to be led to the threshold of the new life, are already in course of development. synopsisofthenewscienceoflifethecreation of the perfect man can be accomplished solely by correspondencewithevolution, which is the abidinglawof life' thelaw of e

the ministry of devotional mysticism by the liturgy and the ritual.theliturgy will be concernedwiththe inward man; in the symbolicritual there will be a serviceofthe ou tward senses,and as there is a solidarity between the two evolutions, so there should be a solidarity between the liturgy and the ritual. there are also four chief processes in mysticism-regeneration, illumination, dedicationvand.the mystic marriage .orcommunicationwithdeity. these will be representedin"the four divisions of the service-s- regeneration through aspiration by an opening aspirational rite, illumination by the instruction. of lessons and discourses, dedication by asacrificialservice, the mystic marriagebyaeucharistic rite. three other ideas would also be involved by the ministry. of a mystic service-s-a possib

be made by all present, after whichthepriest, as the ambassador of the superior world, will proceed to the consecration of bread and wine, symbolical of the divine172 a. e.waite-magicianofmanyparts_principles which constitute the food of the interior man. after the consecration, the priest will partake of the elements, andthenall present, to signify the communicationwithdeity, which is the end of the mystic process.theorder of procedure will be as follows:theelements will be received by the deacon from the hands of the priest himself, for he stands as the spirit in man.thelady sub-deacon will receive them from the hands of the pneuma,whois the proper mediator to the soul, and she in turn will communicate them. to the body of the worshippers, as she is the proper ministrant to the body. aft

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

butworse still was the insistence on throwing out magic lock, stock and barrel. paragraph10of the manifesto was anathe255 rna to the magical adepts 'we affirm that the earliest statusofthe order was mystical and that the trendoftheorderpractice towards the lower occultism rose with the rise and grew with the70thegoldendawngrowthofthe ascendancy of a single chief. attention. was originally paid to the mystic way, more especially when the studies were chiefly directed by s.a. we desire to give prominence to this methodofprogress' despite this, brodie-innes corresponded with waite on the questionofa possible concordat between the two parties,butirritated him with a seriesofpointed questions about theman255ifesto. unwilling to concede the rightsofany viewpoint save his own waite ignored brodie

r knowledge and the communication with athirdorder must be sought in those fraternities which some of us know and others believe to exist behind masonry.appendixg137we affirm that the earliest status of theorderwas mystical and that the trendofthe order practice towards the lower occultism rose with the rise and grew with the growthofthe ascendencyofasingle chief. attention was originally paid to the mystic way,more especially when the studies were chiefly directed by s.a. we desire to give prominence to this methodofprogress. we areofopinion that our objects will be best attained by the constitutionofan independent branch of the r.r. et a.c. workingundera masonic regime and that this course does not involve hostility to those whose requirements are met by the practical partoftheorderknowl

GILBERT THE MAGICAL MASON

0 years. this point was certainly well kept; but after that time many members did write themselves, no doubt by permission, as frater r.c. other references to their ideas and habits and unusual powers abound in thefama.forinstance, it is said, although they could not live longer than the time appointed by god, yet were they free from disease and pain. that fraterj.0.was very expert in the kabala, the mystic philosophy of the chaldee and hebrew initiates.thattheir burial places should all be kept secret, and they claimed the possession of the art of embalming. they claim the knowledge of the secret of the ever-burning lamp, which is often referred to in the medieval occult authors.24themagical masonthe power of foresight, as shown by the inscription of the vault door. in the vault were foun

ty, was printed and published at cassel, in germany.thesoc. rosie. in anglia possesses a copy, which is preserved in the library of the high council in 1615 thefamawas re-published at frankfort-on-the255 main with the addition of the tract calledconfessio frater255 nitatis;these have been attributed to valentine andrea, and also to joachim junge, a philosopher and mathematician, who died 1657, to the mystic giles guttman, and to one tauler, of whom little is known. it should be noted that although thef amaand theconfessiogavetothe world a knowledge of the existence of the rosicrucian fraternity, there is no evidence that these publications were authorized; and, indeed, certain discrepan255 cies to be found in these tractates bear internal evidence that they were not written by anyone who h

ymond lully and pic de mirandola.therosicrucians, past and present 41the honoured founder of our society- christian255 rosenkreuz- did not invent, at least in our modern sense of the word, the doctrines he promulgated, and which we should now study.itis narrated that he journeyed to arabia, to palestine, to egypt and to spain, and in the seats of learning in those countries he found and collected the mystic lore, which was made anew by him into a code of doctrine and knowledge. on his return from these foreign travels he settled in germany, founded a collegium, selected certain friends and transformed them into enthusiastic pupils, and giving his new society his own name, he laid the foundation of that scheme of mystical philosphy, which we are now here to perpetuate and carry into practic

ible;and alphonse louis constant, better known as 'eliphaz levi, who gave fratres little and kenneth mackenzie much assistance, and was in return elected an honorary member of the metropolitan college in 1873.oursociety unfortunately lost frater little by death at a very early age. fraterh.c.levander, too, a professor at university college, london, was a learned member, and took great interest in the mystic lore of the society.thelatelordlytton, the author ofzanoniandthestrangestory,who was in 1871 grand patron ofoursociety, took very great interest in this form of philosophy, although he never reached the highest degree of knowledge; for public reasons he once made a disavowal of hismembershipof the rosicrucians,buthe had been admitted as afraterof a german rosicrucian college. among the

word is lost, and replaced by other titles. in thetensephiroth, as in our lodges, we are taught of two great pillars, one on the right and on the left, the pillars of mercy and judgment; then a third exists between them, that of severity; tempered by mercy, and called pillar of mildness. these are similar to the masonic pillars of wisdom, strength, and beauty, while the ain soph aur above them is the mystic blazing star in the east. wisdom, strength, and beauty are the sephirotic triad of chochmah, geburah, and tiphereth.theseveral emanations of the sephiroth of the kabbalah, one proceeding from the other, produce, as they are always designed in visible form, a tortuous path, at once reminding us of the winding staircase. indeed one form of the contemplation of the eternal was described by

eil of the past is naturally deeper over these events than over the details of the common life of the egyptian people. egyptian papyri are silent on these matters, and even the works of the ancient greeks which have been transmitted to our time reveal no secrets. several authors distinctly say that revelation was forbidden, and was indeed impossible, even when they alleged their own possession of the mystic knowledge. herodotus, the father of history, mentions the mysteries,butreveals nothing.thesame may be said of plato, pythagoras, and of many others. apuleius, of madaura in north africa, who lived about 170a.d.,has left us in hisgoldenassa mere hint of initiation.thestory which has been often quoted is shortly as follows: a youth well cultured at home, and loving what is good and true

he german authority, kloss. our rosicrucian frater,f.f.schnitger, translated and published this tract in 1890. j.m. ragon, the famous french masonic writer, has published as a supplement to his tract, called 'rituel du grade de maitre, a french translation of thegrata repoa.he writes as a footnote 'this is a conception of certain learned german initiates who have distributed into seven grades all the mystic knowledge which they were able to collect from ancient authors.theegyptians, like the modern freemasons, their imitators, and had only three principal grades, followed by the manifestation of the initiate, which latter was not deemed a grade' this ritual is of great interest, and one can only regret thatitis founded on so much imagination, and so little history or even legend. greece no

GILBERT THE SORCERER AND HIS APPRENTICE

the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adorationofthe lords oftruthbehind the northern heaven 'hail unto ye, ye lords oftruth,ye chiefs behind osiris! ye followers of her whose peaceissure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolised by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker.the12sth chapter is called 'the hall of the two truths,50 the sorcererand his apprenticeand of separating a personfromhis sins when he has been ma

yself been shown over a dozen, and i am persuaded there are many more, some of them peculiar to individual diviners.thefirstmethod described by mr waite has long been familiar to me. it was sometimes used among others by mrs florencefarremery,butthe divinatory ueanings were entirely different. rightly or wrongly they were logically formed by the combination of the general meaning of the suit with the mystic properties of numbers, whichmrwaite apparently disregards. this divinatory meaning is broadly borne out by the old symbolic designs.thetheory, therefore, is that the tarot was in its origin a symbolic book, whose meaning can now only be remotely guessed at; that the original designers worked upon thethetarot cards127fourfold division of all created things, whereof well-known examples ar

e tarot was in its origin a symbolic book, whose meaning can now only be remotely guessed at; that the original designers worked upon thethetarot cards127fourfold division of all created things, whereof well-known examples are the four beasts of ezekiel's vision, and of the apocalypse, the four cherubim, the four archangels, the four letters of tetragrammaton, and many others; to which they added the mystic virtues of numbers, and upon each page of the book they palced a symbolic design still further to elucidate it. each page on this theory would in fact form a chapter in the book, describing the good and evil influences operating from the spiritual on the material world. by the theory of divination the process of shuffling and cutting the cards according to the prescribed method would in

d5foolish in the parable,and5 is the humannumber-the 5 points of the human being,thes-pointedstar, as well as the humanhieroglyph the pentalpha- which is not the seal of solomon as some people think,butwhich is the symbolof.health. thetrue.sealofsolomon. is the interlaced triangle, which signifies the atonement. and there again we get the relation of the number of the 7 principles. 7 is the keyof.the mystic creation, 7 is the numberofman according to his principles. consider the destiny of man:itistodrawupthe material into the divine.thefinal purpose of all creation. is the inbreathing the reunionofeverything now separate with me one eternal unity; therefore translatingthatinto the microcosm,theunionofthe material, carnal, and earthly man with the higher selforhigher triad. now what keeps

GILBERT R A THE MASONIC CAREER OF A

l from the brotherhood of the rosy cross and, in his own words 'it is so altered, extended and transformed that it may claim to be a new undertaking and to supersede in fact that which it preserves in name'113[113. for all its transformations, and its attempt to be less cavalier over matters of fact, the book is still principally a restatement of waite's thesis that the essence of masonry lies in the mystic quest. all his work was devoted to that end, and the question whether or not his thesis is viable should not prevent recognition of its importance. waite died in 1942 and was accorded a brief, three-paragraph obituary in the freemasons' chronicle (vol. 135, p. 178, 6 june 1942) in which he was characterized as a poet and writer on freemasonry. there was no attempt to appraise his work o

GLOBAL FREEMASONRY

e worship of humanity much more openly. for example, in a local masonic booklet, it says: primitive societies were weak and, because of this weakness, they divinized the power and phenomena around them. but masonry divinizes only humanity.45 in the lost keys of freemasonry, manly p. hall explains that this masonic humanist doctrine goes back to ancient egypt: man is a god in the making, and as in the mystic myths of egypt, on the potter's wheel, he is being molded. when his light shines out to lift and preserve all things, he receives the triple crown of godhood, and joins that throng of master masons, who in their robe of blue and gold, are seeking to dispel the darkness of night with the triple light of the masonic lodge.46 this is to say that according to the false belief of masonry, hu

GNOSTIC CATECHISM

l from the brotherhood of the rosy cross and, in his own words 'it is so altered, extended and transformed that it may claim to be a new undertaking and to supersede in fact that which it preserves in name'113[113. for all its transformations, and its attempt to be less cavalier over matters of fact, the book is still principally a restatement of waite's thesis that the essence of masonry lies in the mystic quest. all his work was devoted to that end, and the question whether or not his thesis is viable should not prevent recognition of its importance. waite died in 1942 and was accorded a brief, three-paragraph obituary in the freemasons' chronicle (vol. 135, p. 178, 6 june 1942) in which he was characterized as a poet and writer on freemasonry. there was no attempt to appraise his work o

GNOSTIC HANDBOOK

lash of wisdom that is brought when we meet god face to face. certainly gnosticism has certain key motifs, certain perennial ideals, which we will examine in the course of this book. however, we must appreciate that there are gnostic trends in most religious traditions. whether we are talking about odin on the world tree and his flash of wisdom as he grasped the runes or whether we are talking on the mystic achieving wisdom after days of penance and fasting, both are essentially gnostic. in some ways the best way to appreciate gnosticism is to use the metaphor of algebra. algebra is a branch of mathematics that uses letters etc to represent numbers and quantities. algebraic is ultimately from arabic al-jabr reunion of broken parts. pocket oxford dictionary. it may be thought that algebra h

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

and intoning the same word in all four quarters (remain in the north and say "in the divine name adonai ha-aretz, i open this temple in the element of earth. may the archangel uriel look with favor upon this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neop

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

d in all four quarters. return to the east (remain in the east and say "in the divine name elohim tzabaoth, i open this temple in the element of water. may the archangel gabriel look with favor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte sign

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

ord in all four quarters. return to the east (remain in the east and say "in the divine name shaddai el chai, i open this temple in the element of earth. may the archangel raphael look with favor upon this ceremony! may the angel chassan and the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the templ

GOLDEN DAWN RITUALS K

the sign of the rending asunder of the veil (gives it) chief adept "associate adeptus minor, by what sign hast thou closed the portal" third adept "by the sign of the closing of the veil (gives it) second adept "peh" third adept "resh" second adept "kaph" 6 third adept "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum" chief adept "mighty adeptus major, what is the mystic number of this grade" second adept "twenty one" chief adept "what is the password formed therefrom" third adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" third adept "eheieh" chief adept "mighty adeptus major, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief

n rosenkreutz, which he made to represent the universe" chief adept "associate adeptus minor, in what part of it is he buried" third adept "in the center of the heptagonal sides and beneath the altar, his head being towards the east" chief adept "mighty adeptus major, why in the center" second adept "because that is the point of perfect equilibrium" chief adept "associate adeptus minor, what does the mystic name of our founder signify" third adept "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief adept "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" 7 second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, of what shape was the vault? third adept "it is tha

on, or figure of seven sides" chief adept "mighty adeptus major, unto what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven in the height above, seven in the depth below" chief adept "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of caverns, the mystic mountain of abi-agnus" chief adept "mighty adeptus major, what is this mystic mountain of abi-agnus" second adept "it is the mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation" chief adept "associate adeptus minor, what is the meaning of this title, abeignus" third adept "it is abi-agnus, lamb of the father. it is by metathesis abi-genos, born o

eptus minor, how many princes did darius set over his kingdom" third adept "it is written in the book of daniel that they were one hundred and twenty" chief adept "mighty adeptus major, how is that number found" second adept "by the continual multiplication of the first five numbers of the decimal scale" chief adept "post centum viginti annos patebo. thus, i have closed the vault of the adepti in the mystic mountain of abiegnus" third adept "ex deo nascimur" second adept "in yehashuah morimur" chief adept :per sanctum spiritum reviviscimus (all present give lvx signs in silencho14 tetragrammaton on the great cross thou shall know that the holy name hwhy is to be found on each of the holy tablets in the following manner: great cross thou shall read the tetragrammaton always beginning from t

GOLDEN DAWN RITUALS VENUSZAM16

"the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with water and consecrate with fire. lift it with the left hand, face toward the west, and say "creature of talismans, twice purif

GOLDEN DAWN RITUALS Z1

is is the baptism of the place and, as it were, the preparation of a fitting shrine for the forces of the divine light. while all this goes forward, especially after the hierophant s for by names and images are all powers awakened and reawakened, the officers become clothed in their godforms and the invisible stations awaken. the procession of officers is then formed in the north in readiness for the mystic circumambulation in the path of light. it is formed in the north, beginning from the station of stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world by the spirit and the waters. the mystic reverse circumambulation forms its procession in the south, beginning from the station of dadouchos, as symbolic of the en

light. it is formed in the north, beginning from the station of stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world by the spirit and the waters. the mystic reverse circumambulation forms its procession in the south, beginning from the station of dadouchos, as symbolic of the ending and judgment of the world by d. also, the mystic circumambulation commences by the paths of c and r, as though bringing into action the solar d; while the reverse circumambulation commences beside those of q and x as though bringing the watery reflux into action. the order of the mystic circumambulation: first comes anubis, the watcher within; next thmaa-est, the goddess of the hall of truth; then horus; then the goddesses of the scal

horus; then the goddesses of the scales of the balance, then members, if the hall is large enough, and at the end the watcher without, the sentinel. it is as though a gigantic wheel were revolving, as it is said: one wheel upon earth beside the kerub. the name of the sphere of the primium mobile \ylglgh tycar, signifies the heads or beginnings of wwhirling motions or revolutions. of this wheel in the mystic circumambulation, the 19 ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the reverse circumambulation, the contrary. now, the nave or axis of this wheel is about the invisible station of harpocrates- as though that god, in the sign of silence, were there placed affirming the concealment of that central atom of the wh

e 19 ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the reverse circumambulation, the contrary. now, the nave or axis of this wheel is about the invisible station of harpocrates- as though that god, in the sign of silence, were there placed affirming the concealment of that central atom of the wheel, which alone revolves not. the mystic circumambulation is symbolic of the rise of light and from it is drawn another formulation for the circulation of the breath. this formula should be preceded by that of the middle pillar as described previously. by this method, having invoked the power you wish to awaken in yourself, and having contemplated it, begin its circumambulation thus: fill the lungs and imagine the name vibrati

in yourself, and having contemplated it, begin its circumambulation thus: fill the lungs and imagine the name vibrating in the contained m. imagine this vibration going down the left leg to the sole of the left foot- then passing over to the sole of the right foot then up the right leg to the lungs again, where it is exhaled. do this four times to the rhythm of the fourfold breath. the object of the mystic circumambulation is to attract and make the connection between the divine light above and the temple. therefore, the hierophant does not quit his post to take part therein, but remains there to attract by his sceptre the light from beyond the veil. each member in passing gives the sign of the enterer, thus, projecting the light forward on his path from east to west. he receives it from

ll give the sign of the enterer, the sign of the projection of the force of light. then only does the watcher declare that the sun has arisen and that the light shineth in darkness. now comes the battery of the 0= 0 grade. the single knock of the hierophant repeated by the hiereus and the hegemon affirms the establishment of the white triangle and therefore the completion of the opening ceremony. the mystic words, khabs am pekht which accompany the knocks, seal the image of the light. their significance implies, by various qabalistic methods of analysis, as well as by a certain reading of the coptic and egyptian hieroglyphics, light in extension, or may light be extended in abundance upon you. konx om pax is the greek corrupted pronunciation of this, put here to link it with its rightful o

GOLDEN DAWN RITUALS Z2

me, etc. candidate replies, i seek the hidden light, etc. 9. i candidate is asked whether he is willing to take the obligation. he assents and is instructed now to kneel at the altar. 3 10. j administration of the obligation, and raising the neophyte from the kneeling position. 11. k candidate is placed in the north. oration of the hierophant, the voice of my higher self, etc. hierophant commands the mystic circumambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to app

egemon answers for candidate. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we receive thee, etc. then the mystic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs, etc. hiereus places candidate between pillars. signs and words. he orders the fourth and final consecration to take place. 19. s hegemon removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambula

k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus may i manifest myself in light" etc. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand and circumambulates the magic circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice

l entirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance. then, the magician sites the mystic words. r. saith the magician, as light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation. he then takes up the sigil stands to the east of the altar, and faces west. he then rehearses a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, that they shall force him to manifes

the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way. l. then, taking up the light (not from the altar) in the right hand, circumambulate. now take up the telesmata or material basis, carry it around the circle, place it on the ground due south, then bar it, purify and consecrate with n and o and afresh, lift it with left hand, tu

leaving it corded, crying with a loud voice: creature of talismans or material basis, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it in the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. then say the mystic words, khabs, am pekht, etc. r. saith the magician, as the light hidden in darkness can manifest therefrom, so halt thou become irresistible. he then takes up the talisman or the material basis, stands to the east of the altar, and faces west. then shall he rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, to make the tele

invisible, so that seeing me, men see me not, neither understand, but that they may see the thing that they see not, and comprehend not the thing that they behold! so mote it be. k. now, move to the north, face east, and say, i have set my feet in the north and have said, i will shroud myself in mystery and concealment. then, repeat the oration, the voice of my higher soul, etc, and then command the mystic circumambulation. l. move around as usual to the south, halt formulating thyself as shrouded in darkness, on the right hand the pillar of o, and on the left the pillar of cloud, but reaching from darkness to the glory of the heavens. m. now move from between the pillars thou hast formulated to the west, face west, and say, invisible i cannot pass by the gate of the invisible save by the

GOLDEN DAWN RITUALS Z3

y a misconception, to lose thy reverence for the gods who live forever, the aeons of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil, but between the higher and lower forms of good. therefore, the mystic circumambulation in the path of darkness is led by the kerux with the symbolic light, as formulating that the higher soul is not the only divine light, but rather a spark from the ineffable flame. the kerux, in his turn, is but the watcher of the gods. after the kerux comes the hegemon, the translator of the higher self, leadng the candidate. then comes the goddesses of the scales of th

pocrates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then invokes the lord of the universe. then only is the hoodwink removed definitely. the hierophant, hiereus, and the hegemon join sceptres and sword above the candidate s head, thus formulating the supernal triad, and assert his reception into the order. they recite the mystic words to seal the current of the flowing light. the higher self remains in the station of harpocrates. at this point, the spiritvision should see a gleaming white triangle formulated over the candidate s head. the hierophant now calls forward the kerux, cautioning the candidate that the light has preceded him without his knowledge. it represents to him here, a vague formulation of ideas

the natural man be in reality consenting thereto. the free-will of the natural man is never obsessed either by the higher soul or by the ceremony, but, the will consenting, the whole of the ceremony is directed to strengthening its action. as the badge is placed upon him, it is as if the two great goddesses, isis and nephthys, stretched forth their wings over osiris to restore him again to life. the mystic circumambulation follows in the path of light to represent the rising of light in the candidate, through the operation of self-sacrifice. as he passes the hierophant s throne, the red calvary cross is astrally formed above the astral white triangle on his forehead, so that so long as he belongs to the order, he may bear that potent and sublime symbol as a link with his higher self and a

divine light would suffer thereby, but because it might initiate an avenging current if profaned. this is what is implied by the law of moses in the prohibition about offering unconsecrated d either before or within the veil of the tabernacle. as a vibratory formula, the reverse circumambulation represents the reversal of the current and the restoration of the operator to his ordinary condition. the mystic repast then follows. it is a communion in the body of osiris. its mystic name is, the formula of the justified one, and it is sufficiently explained in the section concerning the altar. the kerux, in finishing, inverts the cup, as the watcher of the gods, to show that the symbols of self-sacrifice and of regeneration are accomplished. the proclamation is confirmed by the hierophant and

dy of osiris. its mystic name is, the formula of the justified one, and it is sufficiently explained in the section concerning the altar. the kerux, in finishing, inverts the cup, as the watcher of the gods, to show that the symbols of self-sacrifice and of regeneration are accomplished. the proclamation is confirmed by the hierophant and the chief officers giving the three strokes, emblematic of the mystic triad, and they repeat the mystic words. the hierophant, in his final speech, seals the link first formulated between the members and the supernal triad for each one present, that it may prove to him or her a guide for the ultimate attainment of the supreme initiation. 9 the symbolism and meaning of the step, signs, grip or token and the words they have this three-fold interpretation: 1

ay. under the control of its superior, the light of osiris, and the adorations are performed at the stations of the kerubim to mark the limits of the circle. this time, it is with the lamp of the watcher of the gods and with the sign of the calvary cross of trapt that the hegemon seals in the center the solar light. the 13 formal assertion of the entry of a new current of light is proclaimed, and the mystic words are recited to close the ceremony. from this ceremony there are many practical formulae derivable which will be easily comprehended by the zam who has mastered the whole of this lecture. only let him remember that the formulae of the ceremony of the equinox represents the sudden attraction and sealing of a force in nature then in operation, rather than a continuous and graduated c

GOLDEN DAWN RITUALS ZAM10

my higher self said unto me 'let me enter the path of darkness, peradventure, thus, may i attain the light. i am the only being in an abyss of darkness; from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of darkness answered unto my soul 'i am he that formulates in darkness, the light that shineth in darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the place of darkness go round, knock when passing east and west and east again. pass to the south, halt, formualte the pillars of fire and cloud, reaching from darkness to the heavens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibl

GOLDEN DAWN RITUALS ZAM13

e rending and asundering of the veil" chief adept "associate adeptus minor, by what sign has thou closed the portal" third adept "by the sign of the closing of the veil" second adept (vibrates "peh" third adept (vibrates "resh" second adept (vibrates "kaph" third adept (vibrates "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum. mighty adeptus exemptus, what is the mystic number of this grade" second adept "twenty-one" chief adept "what is the password formed therefrom" third adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" all "eheieh" 3 chief adept "mighty adeptus exemptus, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosencruetz which he made to represent the universe" chief adep

niverse" chief adept "associate adeptus minor, in what part is he buried" third adept "in the center of the heptagonal sides beneath the altar, his head being toward the east" chief adept "why in the center" second adept "because that is the point of perfect equilibrium, just as the cross of christ is the symbol of the equilibrium of self sacrifice" chief adept "associate adeptus minor, what does the mystic number of our founder signify" third adept "the rose and cross of christ, the fadeless rose of creation, the immortal cross of light" chief adept "mighty adeptus exemptus, what was the vault called by our more ancient fraters and sorors" second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, in what shape was the vault" third adept "a heptag

adept "sol, osiris, slain and risen" 10 all "isis, apophis, osiris, iao" chief adept "let the divine light descend" second adept "rosea rubea" third adept "et aurea crucis" chief adept "post centum viginti annos patebo (all leave the vault and return to original position (chief adept makes the closing of the veil and returns to the east) chief adept "thus, i have closed the vault of the adepti on the mystic mountain" third adept "ex de nascimur" second adept "in yehashuah morimer" chief adept "per spiritum sanctum reviviscimus (the bell rings twenty-one timederequiem r. r. e t a. c. z e l a t o r a d e p t u s m i n o r step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the east and perform the invoking ritual of the supernals by the hexagram

GOLDEN DAWN RITUALS ZAM15

s consecration. this should take place on the day and hour of f, or else during the course of the fiery tattwa. any convenient sword may be adapted to this use, but the handle, hilt and guard must be such as to offer surfaces for inscriptions. it should be of medium length and weight. the motto of the adeptus should be engraved upon it, or upon the hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here

GOLDEN DAWN RITUALS ZAM16

"the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with n and consecrate with o. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and

GOLDEN DAWN RITUALS ZAM24

ur hearts, the solemn and sacramental words by which i assume this external and visible temple of isis mighty mother into the house not made by hands, built of lively stones, the company of the adepts, and it is so assumed accordingly" second adept "cum potestate et gloria" third adept "amen (chief adepts are seated) chief adept "fratres et sorores of the rosae rubae et aurae crucis. we know that the mystic temple, which was erected of old wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad, in the understanding which transcends reason, in the wisdom which comes before understanding and in the crown which is the light of the supernals. we know that the shekinah, the cohabiting glory, dwelt in the inner sanctuary, but the first cre

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

rrect magical operation for leaving a room is turning the door knob and pushing the door. resistance is not futile= 329= abrogate are all rituals, all ordeals, all words. in the seminal and quintessential chapter 36 of the book of lies, aleister crowley informs us, let the adept be armed with his magick rood [and provided with his mystic rose. the magick rood, or wand, is the supreme male symbol; the mystic rose the female complement. the ritual, called the star sapphire, is the revelation to the initiated of the key secret of the magick of the conquest of the universe. thus, we find the wand: the double wand of power= 329= resistance is not futile. the blond alien khyia of procyon, our alleged informant from the stars= 150= mystic rose. combined, by theosophic addition, the wand and rose

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

of all mysteries return and guide me now to the temple of the urn. as you speak these words, imagine yourself slowly rising above the abyss into the 6th aethyr, maz. let yourself rise high 301 above the white cross. part 4. the urn. with your magical senses, see the silvery urn of maz floating unsuspended before you. visualize the urn clearly. let it be made of fixed mercury. hold your cup toward the mystic urn and say, behold, the urn of guilt and grace at the very center of infinite space. part 5. the cloud. let a dark cloud form above the urn/ create this cloud using all of your past karma. let your guilts and your failures and your wrongs-done-to-others leave your aura and lodge in this cloud. let the dark cloud be seeped full with your karma. continue until your body is completely emp

GREY W G CONDENSATION OF KABBALAH

e hermetic 11 figure 4 keshet the bow, and chetz the arrow mysteries. these concern ordered rituals, intellectual pursuits, sciences, and exact procedures governed by definite rules and calculated formulae. often regarded as the opposite of orphic procedures. rationality and logic is the control here. hermetic people usually associate with the black pillar, the pillar of severity, of the tree. 3. the mystic way or the middle way is the most difficult way of approaching divinity. it is by sheer devotion and absolute dedication to the cause of cosmos. it takes a very great sense of self-sacrifice to follow this way, and almost no ordinary soul is capable of following this path of progress. many start, then usually branch to one side or the other because they are safer and more comfortable th

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ch. 3 analogous is the 0. fr. devin, divin, magician, diviner. witega. spa. galdor. 1035 inasmuch as spying is foreseeing and seeing, there is another word for conjuring that i can connect with it. without any bodily contact, things may be acted upon by mere looking, by the evil eye: this in our older speech was called entsehen (p. 461. but as the vates, beside seeing and knowing, has also to smg the mystic strain and speak the spell, there must from the earliest times have been words to express conjuring, like our present beschreien, beschwatzen, berufen, uhermfen, beschworen [from cry, call, talk, swear. the ohg. hilan, as. galan, on. gala, was not only canere, but incantare, a recital with binding power, a singing of magic words. such spoken charm was called in on. galdr, as. galdor, oh

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

leipz. 1833, p. 13. passow, nos. 311-3, p. 627. neither greek nor slavic will explain why the rain-girl should be called dodola (caressingly doda) and trvptrrjpovva- 2 burchard very likely could have given us a german designation equally inscrutable. but the meaning of the performance is clear: as the water from the bucket on the dodola, so is rain out of heaven to stream down on the earth; it is the mystic and genuinely symbolic association of means with end. just so the rebound off the millwheel was to send evil flying, and the lustration in the stream to wash away all 1 is this covering merely to protect the maiden s modesty, or has it some further reason? we shall see that personations of spring and summer were in like manner enveloped in foliage. 2 kind, pp. 86-7, gives some variant f

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

definite character. the rose, on the other hand, offers little trouble to the student of symbology. its fragrance, its cycles of budding into life, maturing into full bloom and sweetness and then dropping to decay and dust, represent the cycles of life.even human life. that the seed of the [74] disintegrating rose should drop to earth and in earth find again the opportunity to be reborn, typifies the mystic's understanding of the continuity of life, or reincarnation. in our work, the cross represents many things esoterically; likewise the rose. but exoterically, the rose represents evolution, while the cross represents the labors and burdens of life and the karma which we must endure in our earthly existence. in our ritual of the first degree initiation, there is this reference to the cros

arter granted to the former national rosicrucian lodge [106] dalton's law of proportions the story of the atom (especially prepared for all members of the order) by dr. h. spencer lewis, f. r. c. revised to meet modern research findings and interpretations by dr. onslow h. wilson, ph.d, f. r. c. brothers and sisters, permit me to introduce dr. john dalton, the public expounder of the atomic laws, the mystic of his day, and the scientific puzzle of the scientific world. dalton has a special interest for us, because he was a member of the order and did attend the lectures and worked in the laboratory of the lodges in two different cities where he pursued his experiments and observations. the principles upon which he worked, and which formed the foundation of his philosophy of chemistry, he l

llest division of matter having a definitive nature; the first distinctive unit which "electrons" form after perfect unity. divisions of matter smaller than atoms are "electrons, including all subatomic particles (see electron) such smaller divisions have no characteristic nature as matter. at-one-ment.it refers to a state of attunement attained in religious, mystical, and metaphysical practices. the mystic is said to attain at-one-ment when he experiences a union with the absolute or cosmic. the term literally means the realization of a state of oneness. atrium.the word atrium is latin in origin. originally the word referred to the central court or main chamber in a roman house. there was an opening above the floor of the atrium through which the sky could be seen and through which smoke

ded into cycles. the evolution of the universe, the evolution of man from a primitive being into the present can be divided into cycles. the twenty-four hours constituting a day are divisible into planetary cycles. the consciousness of man is at present in the early part of the aquarian cycle. cycles form an easily understandable and significant method of measuring time and progress.[169] d death.the mystic not only looks upon death as inevitable, but as a necessary element in the cycle of life. death and birth are synonymous in this sense, for so-called death is birth into another plane, while birth is likewise a transition. the transition of soul into a body is considered just as strange and fraught with unknown possibilities by the mystic as the transition of soul from a body. both cons

smic consciousness into rates of vibration which are discernible by our objective minds. this is the third eye, the true eye of the soul. f faith.we find the term faith often defined as "active" belief or a belief which amounts to a basis for action upon the accepted premises. from the mystical viewpoint, however, this is not exact. a distinction must be made between faith, belief, and knowledge. the mystic should have no beliefs, but rather knowledge; his knowledge may create faith or give him faith in certain laws and principles, but it would supplant belief. therefore, we may say that faith is an expression of confidence, and confidence is born only from experience .knowledge.(see knowledge. fourth dimension.from the rosicrucian viewpoint there is nothing mysterious about the fourth dim

the error in differentiating caused the origin of the words microcosm and macrocosm. microcosm is derived from the greek words mikros, meaning small, and kosmos, meaning world; thus, small world. macrocosm is derived from makros, meaning great; thus, great world or universe. the sages warned against this false thought, this separation of the two, by expounding the adage,"as above, so below. mind.the mystic makes the important distinction between brain and mind. the brain is a physical organ for some of the functioning of mind, just as the lungs are organs for the functioning of breathing. mind works through the brain to a great extent, but not exclusively through that organ. it is possible for the mind to function in many ways after the brain is removed. this has been proven with tests on

ism.the intimate and direct awareness of god or the cosmic through self, that is, through the domain of the subconscious. the ideal of mysticism is the ultimate attainment of conscious union with the absolute, or the cosmic. mysticism teaches cosmic laws and principles by which man is brought into closer consciousness of his divine power. the mystical experience of union with the one imposes upon the mystic a moral obligation: he must utilize his knowledge for the welfare of other men. mysticism is not mystery. mystery is commonly related to magic, deception, and delusion. the mysteries of egypt and the orphic and eleusinian schools of greece alluded to a hidden gnosis or wisdom, not to be profaned by divulging it to the masses. to the ancients it was a sacred knowledge to command the spir

HEAVEN HELL

means of a canal with two arms, and contained the birthplace of the god, and near it were seven eyots; the fifth is the smallest division of all, and has only one eyot near it. each eyot has a name which accorded with its chief characteristic; the dimensions of three of the streams or divisions are given, the region where ploughing takes place is indicated, and the positions of the staircase and the mystic boat are clearly shown. the name of the god hetep occurs twice, and that of osiris once. if now we compare this picture with that front the papyrus of nebseni we shall find that the actual operations of ploughing, reaping, and treading out of the corn are depicted on the papyrus, and that several figures of gods and the deceased have been added. the text speaks of offerings made by the

flesh decay. who the beings in the water are it is impossible exactly to say, but it is clear that they were supposed to have the power to hinder the progress of the boat of afu-ra, for horus propitiates them with promises of health and strength, as we have seen above. a little beyond the lakes are four goddesses who "shed light upon the road of ra in the thick darkness" and in front of them, is the mystic sceptre which represents "set the watcher" who "waketh up and travelleth with the god" to the left of the path of afu-ra we see first the god p-ankhi, i.e "he who is endowed with the property of life" and kheper-ankh, in the form of a beetle, who is pushing before him an oval of sand, which either contains his germ, or is intended to represent the ball of eggs which the scarabaeus sacer

HELENA BLAVATSKY NIGHTMARE TALES

t. yet as he was poor and had not hitherto made aname for himself in europe, he remained for several years in the capital of france- the heart and pulse ofcapricious continental fashion- unknown and unappreciated. franz was a styrian by birth, and, at the timeof the event to be presently described, he was a young man considerably under thirty. a philosopher and adreamer by nature, imbued with all the mystic oddities of true genius, he reminded one of some of the heroesin hoffmann's contes fantastiques. his earlier existence had been a very unusual, in fact, quite an eccentric nightmare talesthe ensouled violin61 one, and its history must be briefly told- for the better understanding of the present story. born of very pious country people, in a quiet burg among the styrian alps; nursed "by

HELENA BLAVATSKY THE KEY TO THEOSOPHY

another, are all dual in their aspects, and thus make six. add to this atma, the impersonal divine principle or the immortal element in man, undistinguished from the universal spirit, and you have the same seven again. they are welcome to hold to their division; we hold to ours [see 'secret doctrine, part 1, p. 182 for a clearer exposition] q. then it seems almost the same as the division made by the mystic christians: body, soul, and spirit? a. just the same. we could easily make of the body the vehicle of the "vital double; of the latter the vehicle of life or prana; of kamarupa, or (animal) soul, the vehicle of the higher and the lower mind, and make of this six principles, crowning the whole with the one immortal spirit. in occultism every qualitative change in the state of our conscio

vision of the vedas, and classed with revelations (sruti or "revealed word. some 150 of the upanishads still remain extant, though no more than about twenty can be fully relied upon as free from falsification. these are all earlier than the page 170 the key to theosophy- hp blavatsky.txt sixth century bc. like the cabala, which interprets the esoteric sense of the bible, so the upanishads explain the mystic sense of the vedas. professor cowell has two statements regarding the upanishads as interesting as they are correct. thus he says: these works have (1) one remarkable peculiarity, the total absence of any brahmanical exclusiveness in their doctrine they breathe an entirely different spirit, a freedom of thought unknown in any earlier work except the rig-veda hymns themselves; and (2) th

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

writer, and i think the ms you mention is not given amongst his works. he is said to have learned ofraymond lully. something may be learned of it, but when these old writers pretend to tell you great secrets, then you may most suspect of them of mystifying. however, altogether you have made a valuable acquisition. it is one of the stages the aspirant has to go through, to have well impressed upon the mystic and for the most part unintelligible jargon in which this art is veiled. you say you should like to see me to have a talk. as you seem so bent upon this, it would be as well, if you could, but i hardly see how it can be done just now. i like your tenacity and perseverance, and i would do all i could to help you. we may,be in london somewhere about the jrd week in march, but neither of u

HP LOVECRAFT A DARK LORE

seph curwen's mutilated headstone bore certain mystic symbols- carved from directions in his will and ignorantly spared by those who had effaced the name- which were absolutely essential to the final solution of his cryptic system. curwen, he believed, had wish to guard his secret with care; and had consequently distributed the data in an exceedingly curious fashion. when dr. willett asked to see the mystic documents, ward displayed much reluctance and tried to put him off with such things as photostatic copies of the hutchinson cipher and orne formulae and diagrams; but finally shewed him the exteriors of some of the real curwen finds- the 'journall and notes, the cipher (title in cipher also, and the formula-filled message 'to him who shal come after- and let him glance inside such as we

burning some substance so pungent that its fumes escaped over the entire house. the formula was so plainly audible in the hall outside the locked door that mrs. ward could not help memorising it as she waited and listened anxiously, and later on she was able to write it down at dr. willett's request. it ran as follows, and experts have told dr. willett that its very close analogue can be found in the mystic writings of "eliphas levi, that cryptic soul who crept through a crack in the forbidden door and glimpsed the frightful vistas of the void beyond 'per adonai eloim, adonai jehova, adonai sabaoth, metraton on agla mathon, verbum pythonicum, mysterium salamandrae, conventus sylvorum, antra gnomorum, daemonia coeli god, almonsin, gibor, jehosua, evam, zariatnatmik, veni, veni, veni' this h

HP LOVECRAFT THE TOMB

homogeneous mass of green; when the senses are well-nigh intoxicated with the surging seas of moist verdure and the subtly indefinable odors of the soil and the vegetation. in such surroundings the mind loses its perspective; time and space become trivial and unreal, and echoes of a forgotten prehistoric past beat insistently upon the enthralled consciousness. all day i had been wandering through the mystic groves of the hollow; thinking thoughts i need not discuss, and conversing with things i need not name. in years a child of ten, i had seen and heard many wonders unknown to the throng; and was oddly aged in certain respects. when, upon forcing my way between two savage clumps of briars, i suddenly encountered the entrance of the vault, i had no knowledge of what i had discovered. the d

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ears before when. what was time? where had he been? why was it strange that benijah should be calling him on this seventh of october 1883? was he not out later than aunt martha had told him to stay? what was this key in his blouse pocket, where his little telescope- given him by his father on his ninth birthday, two months before- ought to be? had he found it in the attic at home? would it unlock the mystic pylon which his sharp eye had traced amidst the jagged rocks at the back of that inner cave behind the snake den on the hill? that was the place they always coupled with old edmund carter the wizard. people wouldn't go there, and nobody but him had ever noticed or squirmed through the root-choked fissure to that great black inner chamber with the pylon. whose hands had carved that hint

INITIATION INTO HERMETICS

pole magnet. this happens to be a very meritorious work which never ought to be neglected, because it will lead to great success and secure results. these three chapters relating to body, soul and spirit have represented man in his most perfect form. by now, the disciple ought to have realized how very important it is to know one s own microcosm for the initiation and especially for the magic and the mystic practice, as a matter of fact, for the whole of the secrets. most of the authors, from sheer ignorance or for other cogent reasons, have omitted this extremely important part, the foundation. 14. the mental plane as the body ahs its earthly plane, and the astral body or the soul owns the astral plane, the spirit too has its own plane, the so-called mental plane or mental sphere. this is

est steps, in such a degree as to attain the union with the universal. everyone is at liberty to abandon his individuality or to retain it. such genii usually return to earth entrusted with a definite sacred task or mission. in this rise, the initiated magician is a mystic at the same time. only performing this union and giving up his individuality, he voluntarily enters into dissolution which in the mystic wording is called mystic death. it is evident that true initiation knows neither a mystic nor a magic path. there is only one initiation linking both conceptions, in opposition to most of the mystic and spiritual schools which are dealing with the very highest problems, through meditation or other spiritual exercises, without having gone through the first steps at first. this would be v

the higher powers and their laws, and he knows how to utilize them for the benefit of mankind. a number of examples could be quoted here, but some hints may suffice for him, who seeks illumination. 2. impregnation of the astral body with the four fundamental divine qualities when the magician has arrived at this stage of development, he will begin to express his concept of god in concrete ideas. the mystic, being trained in one side only, or a yogi, etc, sees in his deity nothing else but a mere aspect to which he renders worship and adoration. the truly wise adept, who always considers the four elements in his development, will represent the concept of god in four aspects according to the laws of the universe, namely, the omnipotence, corresponding to the fire principle, the omniscience

he interior, the spiritual part of the magician rises up to god half-way and the later comes to meet him half-way down. this invocation f the deity in the magic active manner is a theurgic or a real magic form which a magician is allowed to use only when he has gained the right measure of maturity. the manner of invocation is absolutely individual because there does not exist any concrete method. the mystic-passive as well as the magic-active invocation of god can again be carried out i a concrete or an abstract form. the concrete invocation imagines god in a certain shape, whereas the abstract invocation is based on the imagination of the abstract idea of the divine qualities. the practice of the possible divine revelations is very simple. supposing that the magician is meditating in the

k of a mystical-passive kind of revelation. but when the magician wit the help of his plastical imagination, whether outside or inside of himself, invokes the single qualities of his deity, regardless of his imagining these qualities in a concrete or an abstract form, then it all turns out to be a magical-active invocation of god. he whose development has reached this point can attain not only to the mystic passive, but also to the magic active union with god. i prefer the methods of the concrete and abstract forms that can be managed by every magician. an excellent exercise preliminary to the concrete manifestation of the respective deity is to put a picture, a figure, or any symbol of the respective deity in front of you. sit in the asana posture staring intensely at the picture until an

ISIS UNVEILED

ant ot religious philosophy of the orient, which, trans' ported into alexandria, got mixed with the doctrine of hato, and under the usurped name of dionysius the areopagite, bishop of atiiens, con- verted and consecrated by st. paul, was thus enabled to penetrate into the mysticism of the medieval ages* says jacouiot" what is then this religious philosophy of the orient, which has penetrated into the mystic symbousm of christianity? we an- swer: this philosophy, the traces of which we find among the magians, the cbaldaeans, the egyptians, the hebrew kabalists and the chris- tians, b none other than that of the hindfi br&hmanas, the sectarians of the piirit, or the spirits of the invisible worlds which surround us" but if the gnostics were destroyed, the gnosis, based on the secret science

; the necessarianism of a purely meta- 68. note id cudworth* true inutuctuid sytlem, ii, p. 324: london, 184s. 69. l. jiwxiuiot: lt ipiritume dant le nutnde, p. 13, digitizecoy google 40 isis unveiled pliysical conceptiod. together with svayammih, they are the t n sephi- roth of the hebrew kabaliats, the ten hindfi prajdpatu the ain-soph of the former, answering to the great unknown, expressed by the mystic a u m of the latter. says franck, the translator of the kabala "the ten sephiroth are divided into thr^ dasaes; each of them presenting to us the divinity utider a different aspect, the whole still remaining an iridwmliu trinity "the first three sephiroth are purely intellectual or metaphysical; they express the absolute identity of existence and thought, and form what the modem kabalis

d end fourth centuries. had not the emperor sent in 3s9 to alexandria a rescript which was forced from him by the christians for the destruction of every idol, our own century would never have had a christian mythological pantheon of its own. never digitizecoy google maby-vmgm only isis eechristened 41 did the xeo-platonic school reiich such a height of philosophy as when nearest its end. uniting the mystic theosophy of old egypt with the refined philosophy of the greeks; nearer to the ancient mysteries of thebes and memphis than they had been for centuries; versed ia the science of soothsaying and divination, as in the art of the therapeutiaia; friendly with the acutest men of the jewish nation, who were deeply imbued with the zoroastnan ideas, the neo-platonists tended to amal- gamate th

take a part, and a participation in them was even obligatory, very few indeed attained the higher and final initiation. the gradation of the mysteries is given us by proclus in the fourth book of bis theplato "the perfective rite ttamj, precedes in order the initiation muetia, and the initiation epopteia, or the final apocalypse (revelation" theon of smyrna, in mathematica, also divides the mystic rites into five parts "the first of which is the previous purification; for neuher are the myateries communicated to all who are willing to re- ceive them; but there are certain persons who are prevented by the voice of the crier (v^pu. since it is necessary that such as are not expelled from the mysteries should first be refined by certain purifica- tions, which the reception of the sa

he made between them. but his career, at least as a public rabbi, was of a too short duration to allow him to establish a regular school of his own; and, with the exception, perhaps, of john, it does m>t seem that he bad initiated any other apostle. the gnostic amulets and taliamans are mostly the emblems^ the apocalyptic allegories. the 'seven vowels' are closely related to the 'seven seals; and the mystic title abraxas partakes as much of the composition c^ skvm ham-tnxjaoraah 'the holy word' or ineffable name, as the name called: the word of god, that "no man imew but he hirmdf* as john ex- it would be difbcult to escape from the well-adduced proofs that the apocalypse is the production of an initiated kabalist, when this revdo' hon presents whole passages taken from the books of enoch

ddle space, the region of their mother sophia- achamoth, and ending with our earth, the tesentk region. thus tb^ are the genii of the seven planetary spheres of which the lowest is the region of our earth (the sphere which surrounds it, our aether "hie respective names of these genii of the spheres are loee (jebovab) sabaolh, adonai, elm, ouriaos, a^phaiot* the first four, as every one knows, are the mystic names of ihs jewish 'lord god" being, as c. w. king expresses it" thus degraded by the ophites into the appetla- tiona of the subordinates of the creator; the two last names are those of the genii of fire and water" dda-baotfa, whom several sects regarded as the giod ta moses, was not a pure spirit; he was ambitious and proud, and rejecting the spiritual light of the middle space offere

ned 229 c^ an imperishable image who cannot be conceived by reflenon, lehdoio the just lord, and sprung from lehdoio the just lord, whom the life had produced by his word" mano is the chief of the seven aeons, who are mano rex lucia) aiar zivo, ignis vivus, lux, vita, aqua viva (the living water of bap- tism, the genius of the jordan, and ipsa vita, the chief of the six genii, which form with him the mystic seven. the nazarene mano is simply the copy of the hinda first manu the emanation of manu- svdyambkuva from whom evolve in succession the six other manus, types of the subsequent races of men. we find them all represented by the bpostle-kabalist john in the "seven lamps of fire" burning before the throne, which are the seven spirits of god" and in the seven angels bearing the seven vial

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

-system, they stimulate the release of more love and light within us. these are the frequencies that can be directed to sustain and nourish us. this flow of love and light is the true food of the gods. isbn: 978-1-876341-9nothe rosicrucians their rites and mysteries the r o s i c r u c i a n s their rites and mysteries with chapters on the ancient fire and serpent worshippers, and explanations of the mystic symbols represented in the monuments and talismans of the primeval philosophers second edition revised, corrected, and considerably enlarged by hargrave jennings author of the indian religions; or, results of the mysterious buddhism; curious things of the outside world; live lights or dead lights (altar or talbe; one of the thirty; the obelisk (its origin, history, and purpose, etc, etc

printed, very learned octavo, entitled, apologia compendiara fraternitatis de rosea cruce &c, and abounds in knowledge. it is an exceedingly rare work, but there is a copy in the british museum. all this long period was marked by considerable speculation regarding these rosicrucians. pope s rape of the lock is founded upon some of their fanciful cabalistic ideas. the spectator contains notices of the mystic society; and, to prove the public curiouity concerning the rosicrucians, and a strange incident, the particulars of which we are going to supply from the best sources now for the first time, we may state that there is included, in one number of addison s elegant series of papers called the spectator, a resumption of a notice, and some after-comment, upon the supposed discovery of a buri

carved with a beetle which threatens to gnaw at a thunderbolt. see notes and queries; bee mythology. the lilies are said not to have appeared in the french arms until the time of philip augustus. see montfau on s monumens de la monarchie fran aise, paris, 1729, also jean-jacques chifflet, anutasis de childerie, 1655. see also notes and queries, 1856, london, 2d series, for some under the stone or the mystic human possibility, is the infant saviour, born in the mysterious month of the propitiation, or the mystical astrological and astronomical escaped month of the zodiac; and the stone is the philosopher s stone. the lisses of france. 43 learned papers on the fleur-de-lis. in the early armorial bearings of the frankish kings, the lilies are represented as insects, sembed (seeded, or spotted

re or painting as the scarab us, or beetle, and perhaps scarcely any one which it is so difficult to explain. he is often represented with a ball between his fore-legs, which some take for a symbol of the world, or the sun. he may be an emblem of fertility. the crab on the denderah zodiac is by some supposed to be a beetle (egyptian antiquities. it is for some of the preceding reasons that one of the mystic names of lucifer, or the devil, is the lord of flies, for which strange appellation all antiquaries, and other learned decipherers, have found it impossible to account of the figure of the fleur-de-luce, fleur-de-lis, or flowerde- luce (lus, luz, loose, the following may be remarked. on its sublime, abstract side, it is the symbol of the mighty self-producing, self-begetting generative

uids pretended that the logh, or divine essence, descended when they consulted it as an oracle. logh in the gnostic abraxas. 47 celtic is the same as logos in the greek; both terms mean the logos( word) or the holy ghost. sanchoniathon, the phoenician, says that ouranus contrived, in boetulia, stones that moved as having life. stukeley s abury, p. 97, may be here referred to for further proofs of the mystic origin of these stones, and also the celtic druids of godfrey higgins, in contradiction to those who would infer that these poised stones simply mark burial-places, or foolish conclusions of shallow and incompetent antiquaries. the basilidans were called by the orthodox docet, or illusionists. the deity of the gnostics was called abraxas in latin, and abrasax in greek. their last state

seek philosophically to show that all forms are impossible, that, when we take the human reason into account, all forms of belief are alike. reason has been the great enemy of religion. let us see if this world s reason cannot be mastered. we are now about in a new light to treat of facts, and 84 the rosicrucians. of various historical monuments. they all bear reference to this universal story of the mystic fire. we claim to be the first to point out how strikingly and yet how, at the same time, without any suspicion of it these emblems and remains, in so many curious and unintelligible forms, of the magic religion are found in the christian churches. rose window, or catherine-wheel window (from laon cathedral, france) from the vaults of the temple of solomon, at jerusalem. chapter the ele

nt of all that is called architecture, we see the recurring symbol. all the minarets that, in the eastern sunshine, glisten through the land of the moslem; indeed, his two-horned crescent, equally with the moon, or disc, or two-pointed globe of the sidonian ashtaroth (after whose forbidden worship solomon, the wisest of mankind, in his defection from the god of his fathers, evilly thirsted; also, the mystic discus, or round, of the egyptians, so continually repeated, and set, as it were, as the forehead-mark upon all the temples of the land of soothsayers and sorcerers, this egypt so profound in its philosophies, in its wisdom, in its magic seeing, and in its religion, raising out of the black abyss a god to shadow it, all the minarets of the mohammedan, we say, together with all the other

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

and the rest of the rabbinic writings, were all considered authoritative.all part of the same chain of tradition (kabbalah) of which the medieval and later kabbalists considered themselves links.12 kabbalah did not spring up ex nihilo. it seems prudent to open channels for the origins and growth of kabbalah back into the depths of ancient judaism. determining a starting line at sefer ha-bahir and the mystic circles at languedoc does not match the facts. to begin with, the bahir is itself a compilation, with sources and references to earlier material, which immediately begins our search into the time before its appearance.13 20081 27 b. to investigate jewish mysticism, how is one to begin at the beginning? the documentary evidence is sprawling, yet incomplete. we cannot commence with genesi

KETAB E SIYAH

of that blessed spell might know the vengeance of outraged amour and submit to its potent poison that burns in the veins like flame and ignites the very soul with heat? a venom sweeter than nectar, a pain more delighting than joy seized upon the soul of gabriel who had forsaken love but learned 324 that the same bond forsook not him. love, power greater than all more holy and more abominable than the mystic or the tyrant. even death reckons not with your power yet was set free by your bands. why have you wrought such suffering upon the children of my love by the agency of hatred's prince, gabriel, traitor to you? why so move his hand to destroy so much that was fine and good? i shall not revile you for this thing, love, though most bitter is it to me for i have seen too much of your power

until i find this way. may all good spirits aid me in this quest" i heard him not but another did. muhammed went unto the mountain and there, within a cave, 360 did meditate as a hermit, seeking thus to find wisdom that he might perceive the way by which the tribes of the desert might be brought from their barbary and thence to enlightenment. ears are there that hear the lonely voice and seek out the mystic's prayer. those are there that would use truth-seekers and give to them deception. as a vulture drawn to the kill came gabriel to the hermitage and as muhammed prayed in darkness he appeared as a revelation to he that yearned so hard for a greater truth. it was an easy thing to persuade a mind that desired so to believe. now came he to the mountain cave, gabriel, as a vision of smokeles

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

le, unselfish, loyal and upright citizen. therefore about many of the most important points in life we are truly left to walk in darkness; and it is precisely from that particular sort of darkness that freemasonry delivers its candidates. therefore they symbolically acknowledge the existence of the darkness, and are willing to go forward through it in search of light. 479. moreover, as is said in the mystic charge, it also symbolizes the blank unconsciousness which follows the passage through the gateway of death, ere the subtler part of the physical body has fallen away. 480. the candidate wears a c c t c about his neck, with the loose end hanging in front, and he is admitted to the lodge upon the p c of a naked s c pressed to his left b c these two things typify the fact that in life men

owers with which he has been endowed from on high- just as arjuna in the battle of kurukshetra used the celestial weapons presented to him by shiva during his pilgrimage in the himalayas- just as perseus, in the fearful adventure which he undertook against the gorgon, used the helmet lent to him by pluto, the shield or mirror of pallas athene and the wings of mercury- just as king arthur received the mystic sword excalibur from the lady of the lake. and even christ said: gi do nothing of myself, but as my father hath taught me, and he that sent me is with me. h 488. the t c of g c r c, it is said, has already been heard in his favour in the lodge. this phrase has a double sense. it may undoubtedly be taken as referring to the testimony to the candidate which has already been given by his p

e mastery over the personality, the mind as well as the emotions, to develop a magnificent attitude of brotherhood and altruism which compels him ever to take the standpoints of the ego, so that never again may the square be allowed to obscure the compasses, and leads him through the valley of the shadow of death to the threshold of that heavenly world where the immortal self for ever dwells. for the mystic death and raising again relate not only to the contained existence of man fs personality in the astral world after the death of the physical body, but in a higher sense typify a death to all that is transitory and impermanent, and the attainment of an eternal reality beyond the veils of space and time. 738. the ceremony of installation 739. it has always seemed to me a matter of great r

this entire threefold universe, conveying also the meaning that each person in this trinity has its male and female aspect- precisely the same idea which is expressed in the hindu religion by the statement that each person has his shakti, commonly described as his consort. thus the three-in-one becomes six-in-one, and, with the surrounding circle which indicates the unmanifested totality, we have the mystic seven. 778. the triple tau is also called in royal arch masonry the key. it contains eight right angles, and is used as a measure or mnemonic whereby the platonic solids can be calculated. taken alone, it is commensurate with the tetrahedron, the sides of which, being four equilateral triangles, are together equal to eight right angles, because the interior angles of any triangle are to

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

he record of their own spiritual experiences, declare that the degrees of the order are symbolical of certain states of consciousness which must be awakened in the individual initiate if he aspires to win the treasures of the spirit. they give testimony of another and far higher nature upon the validity of our masonic rites- a testimony that belongs to religion rather than to science. the goal of the mystic is conscious union with god, and to a mason of this school the craft is intended to portray the path to that goal, to offer a map, as it were, to guide the feet of the seeker after god. 19. such students are often more interested in interpretation than in historical research. they are not primarily concerned in tracing an exact line of descent from the past, but rather in so living the

ntal or occult school. the term occultism has been much misunderstood; it may be defined as the study and knowledge of the hidden side of nature by means of powers which exist in all men, but are still unawakened in the majority- powers which may be aroused and trained in the occult student by means of long and careful discipline and meditation. 22. the goal of the occultist, no less than that of the mystic, is conscious union with god; but the methods of approach are different. the aim of the occultist is to attain that union by means of knowledge and of will, to train the whole nature, physical, emotional and mental, until it becomes a perfect expression of the divine spirit within, and can be employed as an efficient instrument in the great plan which god has made for the evolution of m

different. the aim of the occultist is to attain that union by means of knowledge and of will, to train the whole nature, physical, emotional and mental, until it becomes a perfect expression of the divine spirit within, and can be employed as an efficient instrument in the great plan which god has made for the evolution of mankind, which is typified in masonry by the building of the holy temple. the mystic, on the other hand, rather aspires to ecstatic union with that level of the divine con-sciousness which his stage of evolution permits him to touch. 23. the way of the occultist lies through a graded series of steps, a pathway of initiations conferring successive expansions of consciousness and degrees of sacramental power; that of the mystic is often more individual in character, a fli

alone, as plotinus so beautifully expressed it. to the occultist the exact observance of a form is of great importance, and through the use of ceremonial magic he creates a vehicle through which the divine light may be drawn down and spread abroad for the helping of the world, calling to his aid the assistance of angels, nature-spirits and other inhabitants of the invisible worlds. the method of the mystic, on the other hand, is through prayer and orison; he cares nothing for forms and, though by his union therewith he too is a channel of the divine life, he seems to me to lose the enormous advantage of the collective effort made by the oc-cultist, which is so greatly strengthened by the help of the higher beings whose presence he invokes. both these paths lead to god; to some of us the f

ntly fathomless abyss, from which issued a cold wind which blew out the tiny flame of his lamp and left him in profound darkness. he was left hanging there for a short time, but soon the noise ceased, the platform returned to its former position and the ivory door opened itself. through it he then entered a brilliantly lighted apartment in which he found a number of the priests of isis dressed in the mystic insignia of their offices, who welcomed and congratulated him. on the walls he saw the various symbols of the egyptian mysteries, the signification of which was by degrees explained to him. 121. one cannot guarantee all the details of such an account, but it is true that severe tests more or less of the nature described were applied to candidates for the inner mysteries. none of these t

n plate v, 2 (following p. 50. perhaps the most arresting feature is the marble cross in the centre of the altar. the cross with equal arms, or greek cross, as well as the latin cross and the swastika, are found repeatedly in connection with the minoan cult, and since in all ages the cross has symbolized either the mystery of creation and the descent of the divine life into manifestation, or else the mystic death and resurrection of the soul, we have here striking evidence that these conceptions were also at the base of the cretan mysteries. 255. on either side of the cross on the altar ledge the figures wear aprons, which were clearly of a ritual character, for they are not to be met with in ordinary cretan dress (see plate v, 3, following p. 50. the apron was evidently double, extending

s probable, however, that the lord christ took the mithraic supper as the basis of his holy eucharist, and while preserving the ancient symbolism of the elements changed them into his own special vehicle, symbolized as his body and blood- the very closest and most intimate of all the sacraments known to man. 297. the mithraic eucharist brought the worshipper into close touch with the divine life; the mystic supper of the rose-croix lifts the sovereign prince into a wonderful union with christ, the lord of love; in the ritual of amen the brn. bowed to each who had partaken of the sacrament saying, thou art osiris. the holy eucharist of the christian church is the last and most wonderful of all, for in it we receive him, the lord of love, and the sacred host is just as fully and perfectly hi

LIBER 777

vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise alike the data of mysticism and the results of comparative religion. the sceptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice equally that the self-same catholicity allembracing proves that very validity, since after all something must be true. fortunately we have learnt to combine these ideas, not in the mutual toleration of subcontraries, but in the affirmation of contraries, that transcending of the laws of intellect which is madness in the ordinary man, genius in the overman who hath arrived t

ubtitle \yyj \yhla hwr tja, achath ruach elohim chayyim( one [is] the spirit of the living elohim, a line from the sepher yetzirah which adds to 777. cols. cxii cxiii. these sets of attributions were extracted by the golden dawn from the first volume of kabbala denudata. the symbols in 7 and 8 apparently represent hermaphroditic brass. col. cxiv. the numbers are an addition; each password adds to the mystic number of the sephirah corresponding. vide col. x. col. cxv. the entries in this column were originally given as initials only. col. cxxi. these are golden dawn titles. the a\a\ titles in the 1st order differ slightly; 0 =08 is probationer, 1 =108 is neophyte, 2 =98 zelator and the waiting grade between philosophus and adeptus minor is called dominus liminis. cols. cxxix cxxxii. these a

LIBER ALEPH

r this antinomy, the more fierce the puissance of the magnetism, and the quality of energy disengaged by the coition. thus in the union of similars, as of halogens with each other, is no strong passion of explosive force, and the love between two persons of the like character and taste is placid and without transmutation to higher planes. i the book of wisdom or folly 23 f de nuptiis mysticis (of the mystic marriage) my son, how wonderful is the wisdom of this law of love! how vast are the oceans of uncharted joy that lie before the keel of thy ship! yet know this, that every opposition is in its nature named sorrow, and the joy lieth in the destruction of the dyad. therefore, must thou seek ever those things which are to thee poisonous, and that in the highest degree, and make them thine

ore the fury of thine early victory in these arts magical and sciences is but the sign of thine own baseness and unworthiness, since the contrast or differential is so overwhelming to thee; but, becoming expert and adept, thou art balanced in the glory, and calm, even as the stars. c the book of wisdom or folly 137 ez de arte amoris et deliciarum mystici (of the art of love and of the pleasure of the mystic) he path therefore unto this beatific vision of beauty, o my son, is that practice of bhakti yoga which is written in the book called eight score and fifteen, or .astarte. by this mine hand when i was in gaul the beloved, at montigny that is hard by the forest of the blue fountain, with agatha my concubine, the very soul of love and of musick, that had ventured herself from beneath the

himself, being the deepest ego, that is, a being separate from the universe; and his is the root of the while mystery of evil. for he hath in him the magick power, which if he use not, he is self-poisoned, even as any organ of the body that refuseth its function. so then his cure is in his ally the lion, that feareth not the crocodiles, nor hideth himself, but leapeth eagerly forward. the path of the mystic hath this pitfall; for though he unite himself with his god, his mode is to withdraw from that which him seemeth is not god. whereby he affirmeth and confirmeth the demon, that is duality. be thou instant therefore, o my son, to turn from every act of love at he moment of full satisfaction, flinging the invoked might hereof against a new opposite; for the formula of every dragon is perp

LIBER CCXLII AHA

it be accomplished. peace to all beings! 1 aha! olympas: master, ere the ruby dawn gild the dew of leaf and law, bidding the petals to unclose of heaven.s imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon mendicant of the mystic boon! marysas. what wilt thou? olympas. let mine angel say .utterly to be rapt away. marysas. how, whence, and whither? olympas .by my kiss from that abode to this.to this. my wings? marysas. thou hast no wings. but see an eagle swooping from the byss where god stands. let him ravish thee and bear thee to a boundless bliss! olympas. how should i call him? how beseech? marysas. silence i

an for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic voice doubt flees. the chattering choughs of talk scatter like sparrows from a hawk. olympas. thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, being he. withdrawn within the curtains of the dawn dwells that concealed. behold! he is liber ccxlii 12 a blush, a breeze, a song, a kiss, a rosy flame like love, his eyes blue, the quintessence of all skies, his hair a foam of gossamer pale gold as jasmine, loveli

er the cornice, gain the breach, and learn what next the ridge can teach! yet.not the ridge itself may speak the secret of the final peak. olympas. all ridges join at last. marsyas. admitted, o thou astute and subtle-witted! yet one.loose, jagged, clad in mist! another.firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for me. marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, shall win the bout, and those three others be cast out. olympas. lead me, master, by the hand gently to this gracious land! aha! 35 let me drink the doctrine in, an all-healing medicine! let m

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ashes the dream-world of a boy, as it were, between your fingers; but before you can bring the physical universe tumbling about a man fs ears he requires to drill his hunchbacks so devilish well that they are terribly like soldiers themselves. and a question capable of shaking the consciousness of samadhi could, i imagine, give long odds to one of frederick fs grenadiers. it is useless to attack the mystic by asking him if he is quite sure samadhi is good for his poor health; ftis like asking the huntsman to be very careful, please, not to hurt the fox. the ultimate question, the one that really knocks samadhi to pieces, is such a stupendous idea that it is far more of a! than all previous! fs together, for all its? form. and the name of that question is nibbana. take this matter of the s

LIBER DCCCLX JOHN ST

nina brought up that red-headed bundle of mischief, maryt waska. this being in a way a .bandobast (and so inviolable, i took her to dinner, eating an omelette, and some bread and camembert, and a little milk. afterwards a cup of coffee, and then two hours of the vajroli-mudra1 badly performed. all this i did with reluctance, as an act of self-denial or asceticism, lest my desire to concentrate on the mystic path should run away with me. 1 [for the vajroli mudra see siva samhita iv 53-75. t.s] liber dccclx 14 therefore i think it may fairly be counted unto me for righteousness. i now drink a final coffee and retire, to do i hope a more straightforward type of meditation. so mote it be. naked, maryt looks like corregio fs antiope. her eyes are a strange grey, and her hair a very wonderful re

isis apophis osiris iao formula that i have preached so often. certainly the first two days were isis.natural, pleasant, easy events. most certainly too to-day has been apophis! think of the wild john st. john 27 cursing and black magic, etc. we must hope for the osiris section to-morrow or next day. birth, death, resurrection! iao! 7.35. the sandwich duly chewed, and two coffees drunk, i resume the mystic mantra. why? because i dam well choose to. 7.50 .tis a rash thing to say, and i burn incense to the infernal gods that the omen may be averted; but i seem to have conquered the real dweller of the threshold once and for all. for nowadays my blackest despair is tempered by the certainty of coming through it sooner or later, and that with flying colours. 9.30. the last.-hour i wasted talk

nse is clearly away, one may most potently perceive the invoked perfume of the ceremony itself. and this mystical perfume of adonai is like pure musk, but infinitely subtilised.far stronger, and at the same time far more delicate (p.s..doubt has arisen about this perfume, as to whether there was not a commonplace cause. on the balance of the evidence, carefully considered, one would pronounce for the mystic theory) one should add a curious omen. on sitting down for the great struggle (11.14) john st. john found a nail upon the floor, at his feet. now a nail is vau in hebrew, and the tarot trump corresponding to vau is the hierophant or initiator.whereby is o. m. greatly comforted. so poor a thing hath he become! even as a little child groping feebly for the breast of its mother, so gropeth

ily, simply, imperceptibly gliding, i passed away into nothing. and i was wrapped in the black brilliance of my lord, that interpenetrated me in every part, fusing its light with my darkness, and leaving there no darkness, but pure light. also i beheld my lord in a figure and i felt the interior trembling kindle itself into a kiss.and i perceived the true sacraments.and i beheld in one moment all the mystic visions in one; and the holy graal appeared unto me, and many other inexpressible things were know of me. also i was given to enjoy the subtle presence of my lord interiorly during the whole of this twelfth day. then i besought the lord that he would take me into his presence eternally even now. but he withdrew himself, for that i must do that which i was sent hither to do; namely, to r

LIBER LVII

32 bis. c 31 bis 3 the temple of solomon the king (continued) great as were frater p..s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was.in a sense.with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. for though it is written .to the persevering mortal the blessed immortals are swift. yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st. luke.s gospel .and when he was yet afar off, his father saw him and ran. had it not been so, the weary prodigal, exhausted by his early debauches (astral vision

other, death. before what is known as the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word.i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun

balah 33 extended through motion. 64= 26, will be the perfect number of matter, for it is 8, the first cube, squared. so we find it a mercurial number, as if the solidity of matter was in truth eternal change. 35. alga, a name of god= ateh gibor le-olahm adonai .to thee be the power unto the ages, o my lord. 35= 5 7. 7= divinity, 5= power. 36. a solar number. hla. otherwise unimportant, but it is the mystic number of mercury. 37. hdyjy. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 11= 418 q.v. in part ii. 39. dja hwhy, jehovah is one. 39= 13 3. this is then the affirmation of the aspiring soul. 40. a .dead. number of fixed law, 4 10, tetragrammaton, the lesser countenance immutable in the heaviness of malkuth. 41 \a, the mother, unfertilised as unenl

inah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.57 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmo, ommo satan, the satanic trinity of typhon, apophis and besz;58 also hwchy \c, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up to this number. in reality it is the final extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose g

er, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time .licht, liebe, leben. was the mystic name of the mother- temple of the g d. the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. on the qabalah 51 also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the sym

yone who has not yet awakened the kundalini, the female magical soul. note 7 as the meetingplace of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, q.v. 888. the grand scale of 8. in greek numeration therefore the redeemer, connecting with 6 because of its 6 letters. this links greek and hebrew symbolism; but remember that the mystic iesous and yeheshua have no more to do with the legendary jesus of the synoptics and methodists than the mystic ihvh has to do with the false god who commanded the murder of innocent children. the 13 of the sun and the 81 [this may have been wishful thinking on crowley.s part. the time and place of birth accompanying ac.s birthchart as printed in equinox i (7) and equinox of the gods ac

LIBER LXVII THE SWORD OF SONG

365 370 375 380 385 the advaitist position. mind.s superior functions. does truth make itself instantly apparent? not reason. 32 the sword of song as by a lightning flash, solve doubt and turn all nature inside out: and, if such potency of might hath truth, once state the truth aright, whence came the use for all these pages millions together.mighty sages whom the least obstacle enrages? condemn the mystic if he prove thinking less valuable than love? well, let them try their various plans! do they resolve that doubt of man.s? how many are hegelians? this, though i hold him mostly true. but, to teach others that same view? surely long years develop reason.45 after long years, too, in thy season bloom, concentration.s midnight flower! after much practice to this end i gain at last the long

ls. essential identity of all forms of existence. practical advice. 42 the sword of song now who dares call me no christian? and, who cares? read; you will find the master of balliol, discarding berkeley, locke, and paley.ll resume such thoughts and label clear .my christianity lies here. with such religion who finds fault? star, it seems foolish to exalt religion to such heights as these, refine the mystic agonies to nothing, lest the mystic jeer .so logic bends its line severe back to my involuted curve. these are my thoughts. i shall not swerve. take them, and see what dooms deserve their rugged grandeur.heaven or hell? mind the dark doorway there !62 farewell! how tedious i always find that special manner of my mind! aum! let us meditate aright on that adorable one light, divine savitr

ian dialectitians who quote .all things work together for good. out of its context, and call this verse .christian optimism. see caird.s .hegel. hegel knew how to defend himself, though. as goethe wrote of him. they thought the master too inclined to fuss and finick. the students. anger grew to frenzy paganinic* they vowed they.d make him rue his work in jena.s clinic. they came, the unholy crew, the mystic and the cynic: he had scoffed at god.s battue, the flood for mortal.s sin.icthyosaurian waterloo! they eyed the sage askew; they searched him through and through with violet rays actinic they asked him .wer bist du. he answered slowly .bin ich. 387. the fish.58.because of .cquj, which means fish, and very aptly symbolises christ. ring and book (the pope, ll. 89, 90. 395. dharma.59.consu

der of wings flitted into the jungle. so joyous a bird, thought the god, could not but be influenced by the ordinary passions and yield to such majesty as his own .but one day there came into the jungle a strange wild figure. he was a man dressed in the weird tibetan fashion. he had red robes and hat, and thought dark things. he whirled a prayer-wheel in his hands; and ever as he went he muttered the mystic words .aum mani padme hum..1 the parrot, who had never heard human speech, tried to mimic the old lama, and was amazed at his success. pride first seized the bird, but it was not long before the words had their own effect, and it was in meditation upon the conditions of existence that he eternally re-peated the formula .a home at distant inglistan. an old lady, and a grey parrot in a ca

. the qabalistic knowledge is as authentic as it is profound, but there are also allusions to contemporary occult students, and a certain very small amount of mere absence of meaning. the main satire is of course on the .chymical marriage of christian rosencreutz. a few only of the serious problems are elucidated in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley.s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence .from his castle of ug. means .from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to ap

e the letters of ain soph aur, the last two of which he destroys so as to leave only ain, not, or nothing. 3 to (1+ 10+ 50) 3 2 he adds 300, shin, the flame of the spirit= 666. 4 666= 6 111. 111= aleph, the ox. 5 his journeys as initiator. griphus viii. griphus ix. griphus x. culpa urbium nota terr. nechesh. ambrosii magi hortis rosarum 85 and fifty and eight years,1 set forth upon a journey into the mystic mountain of the caves. he took with him his son,2 a lamb, life, and strength, for these four were the keys of that mountain. so by ten days and fifty days and two hundred days and yet ten days he went forth. after ten days fell a thunderbolt, whirling through black clouds of rain: after sixty the road split in two, but he travelled on both at once: after two hundred and sixty, the sun d

him. they think, being many, they are one.4 they think as the rhine-folk think. many and none. ain elohim. they think the erect5 is the twined, and the twined is the coiled, and the coiled is the twin, and the twin are the stoopers. they think as the big-nose-folk. save us, o lord! 1 nechesh the serpent and messiach the redeemer. 2 abigenos, abiagnus, biagenos, abiegnus, metatheses of the name of the mystic mountain of initiation. the next paragraph has been explained in the essay .qabalistic dogma. 3 the belief in a trinity.ignorance of daath. 4 belief in monism, or rather advaitism. crowley was a monist only in the modern scientific sense of that word. 5 confusion of the various mystic serpents. the big-nose-folk= the jews. we leave the rest to the insight of the reader. abiegnus. myster

LIBER MMCMXI NOTE ON GENESIS

t be the tetragram. also is the number of ma (also 91) by aiq bekar 1+4+5= 10.the perfection of the sephiroth. a note on genesis 7 one father eternal. one son eternal. 4. 1. 2. 3. one mother eternal. fig. ii..the trinity in manifestation in both of these symbols the all-including circle represents the underlying idea of the number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of the spirit: in the tetragram, the he final, and in symbolic langu

LIBER SAMEKH

with the universe, we shall fall into error when we develop our new instrument of direct understanding. it is vital that the adept should train his intellectual faculties to tell him the truth, in the measure of their capacity. to despise the mind on account of its limitations is the most disastrous blunder; it is the common cause of the calamities which strew so many shores with the wreckage of the mystic armada. bigotry, arrogance, bewilderment, all forms of mental and moral disorder, so often observed in people of great spiritual attainment, have brought the path itself into discredit; almost all such catastrophes are due to trying to build the temple of the spirit without proper attention to the mental laws of structrue and the physical necessities of freedom. the mind must be brought

LIBER XV CHYMICAL JOUSTING OF PERARDUA

s brilliant and flashing, yet so black was that wherein they grew that they seemed brighter than suns. and these were placed one above the other in a single line and straight, even according unto the seven centres of his intention that he bare about him in the hollow tube that hath thirty and two joints. liber lv 2 he slayeth sir amorex le desirous. these plants did our brother perardua pluck, as the mystic rites ordain; and these did he heat furiously in his alembic, yet with vegetable heat alone, while he kept them ever moist, dropping upon them of his lunar water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lio

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

in its search for truth. in the labyrinth dwells the lower animal man with the head of the bull, who seeks to destroy the soul entangled in the maze of worldly ignorance. in this relation serapis becomes the tryer or adversary who tests the souls of those seeking union with the immortals. the maze was also doubtless used to represent the solar system, the bull-man representing the sun dwelling in the mystic maze of its planets, moons, and asteroids. the gnostic mysteries were acquainted with the arcane meaning of serapis, and through the medium of gnosticism this god became inextricably associated with early christianity. in fact, the emperor hadrian, while traveling in egypt in a.d. 24, declared in a letter to servianus that the worshipers of serapis were christians and that the bishops o

or hades. while persephone is picking flowers in a beautiful meadow, the earth suddenly opens and the gloomy lord of death, riding in a magnificent chariot, emerges from its somber depths and, grasping her in his arms, carries the screaming and struggling goddess to his subterranean palace, where he forces her to become his queen. it is doubtful whether many of the initiates themselves understood the mystic meaning of this allegory, for most of them apparently believed that it referred solely to the succession of the seasons. it is difficult to obtain satisfactory information concerning the mysteries, for the candidates were bound by inviolable oaths never to reveal their inner secrets to the profane. at the beginning of the ceremony of initiation, the candidate stood upon the skins of ani

the nine days required for the enactment of the greater eleusinian rites. the first day was that of general meeting, during which those to be initiated were questioned concerning their several qualifications. the second day was spent in a procession to the sea, possibly for the submerging of a image of the presiding goddess. the third day was opened by the sacrifice of a mullet. on the fourth day the mystic basket containing certain sacred symbols was brought to eleusis, accompanied by a number of female devotees carrying smaller baskets. on the evening of the fifth day there was a torch race, on the sixth a procession led by a statue of iacchus, and on the seventh an athletic contest. the eighth day was devoted to a repetition of the ceremonial for the benefit of any who might have been p

the certain foundation of all arts and sciences. it was the perfect emblem of the microcosm and the macrocosm and, according to the secret teachings, the tomb of osiris, the black god of the nile. osiris represents a certain manifestation of solar energy, and therefore his house or tomb is emblematic of the universe within which he is entombed and upon the cross of which he is crucified. through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they entered its portals as men; they came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious on

lowered scepter, symbolic of her authority. thoth hermes trismegistus, the founder of egyptian learning, the wise man of the ancient world, gave to the priests and philosophers of antiquity the secrets which have been preserved to this day in myth and legend. these allegories and emblematic figures conceal the secret formul for spiritual, mental, moral, and physical regeneration commonly known as the mystic chemistry of the soul (alchemy. these sublime truths were communicated to the initiates of the mystery schools, but were concealed from the profane. the latter, unable to understand the abstract philosophical tenets, worshiped the concrete sculptured idols which were emblematic of these secret truths. the wisdom and secrecy of egypt are epitomized in the sphinx, which has preserved its

rth as a sun and illumine all with whom it comes in contact. the midnight sun apuleius said when describing his initiation (vide ante "at midnight i saw the sun shining with a splendid light" the midnight sun was also part of the mystery of alchemy. it symbolized the spirit in man shining through the darkness of his human organisms. it also referred to the spiritual sun in the solar system, which the mystic could see as well at midnight as at high noon, the material earth bring powerless to obstruct the rays of this divine orb. the mysterious lights which illuminated the temples of the egyptian mysteries during the nocturnal hours were said by some to he reflections of the spiritual sun gathered by the magical powers of the priests. the weird light seen ten miles below the surface of the e

ibed conditions, with the virtues of the supreme power and enable them to receive good and avert evil. they also believed they could in this magical manner effect cures of diseases; that genii could be induced to appear to them during sleep and cure or teach them to cure the sick. in this belief they consulted the gods about all sort of doubts and difficulties, while adorned with the simulacra of the mystic rite and intently contemplating the divine ideas; and while so enraptured they believed the god by some sign, nod or gesture communicated with them, whether asleep or awake, concerning the truth or falsity of the matter in point (see oedipus gyptiacus) the bembine table of isis a manuscript by thomas taylor contains the following remarkable paragraph "plato was initiated into the 'great

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

dded to that of the name elohim, is exactly equal to the total numerical value of the twenty-five letters in the square. figures 11 and 12. the holy pentacles page 61 figure 13. the third pentacle of saturn. this should be made within the magical circle, and it is good for use at night when thou invokest the spirits of the nature of saturn. editor s note. the characters at the ends of the rays of the mystic wheel are magical characters of saturn. surrounding it are the names of the angels: omeliel, anachiel, arauchiah, and anazachia, written in hebrew. figure 14. the fourth pentacle of saturn. this pentacle serveth principally for executing all the experiments and operations of ruin, destruction, and death. and when it is made in full perfection, it serveth also for those spirits which bri

news, when thou invokest them from the side of the south. editor s note. the hebrew words around the sides of the triangle are from deut. vi.4 "hear, o israel, ihvh alhinvh is ihvh achd" the surrounding versicle is from psalm cix. 18 "as he clothed himself with cursing like as with a garment, so let it come unto his bowels like water, and like oil into his bones" in the center of the pentacle is the mystic letter yod. figure 15. the fifth pentacle of saturn. this pentacle defendeth those who invoke the spirits of saturn during the night; and chaseth away the spirits which guard treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh, eloah. round the four sides of the square are the names of the angels

aracters of mars, and the names of the four angels: madimiel, bartzachiah, eschiel, and ithuriel written in hebrew around the pentacle. figure 26. the second pentacle of mars. this pentacle serveth with great success against all kinds of diseases, if it be applied unto the afflicted part. editor s note. the letter h, in the angles of the hexagram. within the same the names ihvh, ihshvh yeheshuah (the mystic hebrew name for joshua or jesus, formed of the ordinary ihvh with the letter sh placed therein as emblematical of the spirit, and elohim. around it is the sentence, john i. 4 "in him was life, and the life was the light of man" this may be adduced as an argument of the greater antiquity of the first few mystical verses of the gospel of st. john. figure 27. the third pentacle of mars. it

MEANING OF MASONRY

egrees conferred by reason of advantage merit and ability. to cite one of the most instructive of early christian treatises (dionysius: on the ecclesiastical hierarchy, with which every masonic student should familiarize himself, it will be found that admission to the early church was by three ceremonial degrees exactly corresponding in intention with those of masonry" the most holy initiation of the mystic rites has as its first godly purpose the holy cleansing of the initiated; and as second, the enlightening instruction of the purified; and finally and as the completion of the former, the perfe cting of those instru cted in the science of their appropriate instructions. the order of the ministers in the first class cleanses the initiated through the mystic rites; in the second, conducts

MICHAEL WYNN THE SOUL TRAVELERS

were already under that impression. these steps of initiation are symbolized by paths from sephirah to another, here the initiate makes his way from malkuth to kether. lucifer s fall from the highest abode in the heavens is frequently represented by a lightning bolt, whereas the human s path upwards may include a snake--michael wynn's "the soul travelers" 61 famous phrases: transformation through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they entered its portals as men; they came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious on

MORALS AND DOGMA

worth remembering in every sentence, becomes fastidious, and condenses like tacitus. the vulgar love a more diffuse stream. the ornamentation that does not cover strength is the gewgaws of babble. neither is dialectic subtlety valuable to public men. the christian faith has it, had it formerly more than now; a subtlety that might have entangled plato, and which has rivalled in a fruitless fashion the mystic lore of jewish rabbis and indian sages. it is not this which converts the heathen. it is a vain task to balance the great thoughts of the earth, like hollow straws, on the finger-tips of disputation. it is not this kind of warfare which makes the cross triumphant in the hearts of the unbelievers; but the actual power that lives in the faith. so there is a political scholasticism that is

roglyphic] of the sun-god, amun-ra. is it an accidental coincidence, that in the name of each murderer are the two names of the good and evil deities of the hebrews; for _yu-bel_ is but _yehu-bal_ or _yeho-bal_ and that the three final syllables of the names _a, o, um, make a.u.m. the sacred word of the hindoos, meaning the triune-god, life-giving, life-preserving, life-destroying: represented by the mystic character [mystic character: y. the genuine _acacia, also, is the thorny tamarisk, the same tree which grew up around the body of osiris. it was a sacred tree among the arabs, who made of it the idol al-uzza, which mohammed destroyed. it is abundant as a bush in the desert of thur: and of it the "crown of thorns" was composed, which was set on the forehead of jesus of nazareth. it is a

hes, the number of the archangels and the planets. at babylon were the seven stages of bersippa, a pyramid of seven stories, and at ecbatana seven concentric inclosures, each of a different color. thebes also had seven gates, and the same number is repeated again and again in the account of the flood. the sephiroth, or emanations _ten_ in number, three in one class, and seven in the other, repeat the mystic numbers of pythagoras. seven amschaspands or planetary spirits were invoked with ormuzd: seven inferior rishis of hindustan were saved with the head of their family in an ark: and seven ancient personages alone returned with the british just man, hu, from the dale of the grievous waters. there were seven heliad, whose father helias, or the sun, once crossed the sea in a golden cup; seve

rfesters who escaped from the deluge and began to be the parents of a new race, on the summit of mount albordi. seven cyclopes, also, built the walls of tiryus. celsus, as quoted by origen, tells us that the persians represented by symbols the two-fold motion of the stars, fixed and planetary, and the passage of the soul through their successive spheres. they erected in their holy caves, in which the mystic rites of the mithriac initiations were practised, what he denominates a high _ladder, on the seven steps of which were seven gates or portals, according to the number of the seven principal heavenly bodies. through these the aspirants passed, until they reached the summit of the whole; and this passage was styled a transmigration through the spheres. jacob saw in his dream a _ladder_ pl

a different color, representing the seven planetary spheres by the appropriate color of each planet. meru itself was said to be a single mountain, terminating in three peaks, and thus a symbol of the trimurti. the great pagoda at tanjore was of six stories, surmounted by a temple as the seventh, and on this three spires or towers. an ancient pagoda at deogur was surmounted by a tower, sustaining the mystic egg and a trident. herodotus tells us that the temple of bal at babylon was a tower composed of seven towers, resting on an eighth that served as basis, and successively diminishing in size from the bottom to the top; and strabo tells us it was a pyramid. faber thinks that the mithriac _ladder_ was really a pyramid with seven stages, each provided with a narrow door or aperture, through

ntellect: from it [greek: s?f?a[_sophia, wisdom: from it [greek ?a[_dunamis, power: and from it [greek??a??s[_dikaiosune, righteousness: to which latter the jews gave the name of [greek[_eirene, peace, or _calm, the essential characteristics of divinity, and harmonious effect of all his perfections. the whole number of successive emanations was 365, expressed by the gnostics, in greek letters, by the mystic word [greek??s[_abraxas; designating god as manifested, or the aggregate of his manifestations; but not the supreme and secret god himself. these three hundred and sixty-five intelligences compose altogether the fullness or _plenitude[[greek? a] of the divine emanations. with the ophites, a sect of the gnostics, there were seven inferior spirits [inferior to ialdabaoth, the demiourgos o

es, thus [glyph, and with triangles, thus [glyph. the vestments of the priests of horus were covered with these crosses [glyph. so was the dress of the lama of thibet. the sectarian marks of the jains are [glyph. the distinctive badge of the sect of xac japonicus is [glyph. it is the sign of fo, identical with the cross of christ. on the ruins of mandore, in india, among other mystic emblems, are the mystic triangle, and the interlaced triangle [glyph. this is also found on ancient coins and medals, excavated from the ruins of oojein and other ancient cities of india. you entered here amid gloom and into shadow, and are clad in the apparel of sorrow. lament, with us, the sad condition of the human race, in this vale of tears! the calamities of men and the agonies of nations! the darkness o

MOTTA MARCELO THE COMMENTARIES OF AL

in understanding it, and so becoming one with it. with the egyptian initiate we exclaim "there is no part of us that is not of the gods; and add the antistrophe "there is no part of the gods that is not also of us" therefore, the love that is law is no less love in the petty personal sense; for love that makes two one is the engine whereby even the final two, self and not-self, may become one, in the mystic marriage of the bride, the soul, with him appointed from eternity to espouse her; yes, even the most high, god all-in-all, the truth. therefore we hold love holy, our heart's religion, our mind's science. shall he not have his ordered rite, his priests and poets, his makers of beauty in colour and form to adorn him, his makers of music to praise him? shall not his theologians, divining

any of its images, knowing that we must abstract every one of their qualities from every one of these equally if we would unveil it; or (2) to reject all images of the absolute, knowing that attainment thereof would be the signal for the manifestation of that part of its nature which necessarily formulates itself in a new universe of images. realizing that these two courses (the materialist's and the mystic's) are equally fatuous, we may engage in either or both of two other plans of action, based on assent to actuality. we may (1) ascertain our own particular properties as partial projections of the absolute; we may allow every image presented to us to be of equally intrinsic and essential entity with ourselves, and its presentation to us a phenomenon necessary in nature; and we may adjus

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

nvited them to be seated; but instead of doing so they assumed a supplicating attitude, and humbly besought her protection. they then informed her of the dreadful crime which they had committed, and implored her to purify them from it. this circe promised to do. she forthwith commanded her attendant naiads to kindle the fire on the altar, and to prepare everything necessary for the performance of the mystic rites, after which a dog was sacrificed, and the sacred cakes were burned. having thus duly purified the criminals, she severely reprimanded them for the horrible murder page 258 of which they had been guilty; whereupon medea, with veiled head, and weeping bitterly, was reconducted by jason to the argo. further adventures of the argonauts..having left the island of circe they were wafte

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

occult tool. this is the time to be specific, and your notebook is a handy reminder that a certain spell will produce a certain result. you will get your first inkling of the power you are in touch with as you see the magical happenings in your life recorded in your notebook. chapter 2 you can awaken your magic power you have a power within you that can be woken. it is what the ancient avatars of the mystic east use to call the fiery serpent the great body of radiance and the immutable light. it is the same power that you can now use to work any magic you want. you may have expected that at this stage you would be told to obtain mystic robes, magic wands, bat s wings, eye of newt, and cauldrons, or to indulge in blood drinking and human sacrifice. such occult paraphernalia and activities a

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

with a military organization. the word assassin as applied to the brotherhood does not mean, as some have maintained "eater of hashish" in reality, assassin is the plural form of the arab word for guardian, assas. the assassins or "guardian brothers were so named because the purpose of their order was the protection of the holy land, whose central orientation, the axis of the spiritual world, was the mystic mountain, which explains the title held by the grand master, the sheik el djebel" interpreted by the europeans to mean the old man of the mountain (sheik means "master "teacher" or "head of a brotherhood" and "old man" as in a person worthy of respect.)28 the higher adepts within the assassins devoted their time to the study of philosophy in the fortress of alamut, which was located in

NECRONOMICON ALAZIF

s drawn near, the vaporous smoke shall enchant and fascinate them, binding their powers to thy will. editor's note: in the published edition a series of planetary glyphs and sigils are shown in reference to the above formula. these have been omitted as they are not illustrated in the original manuscript but were provided from other unrelated texts by the publishers. to make ye powder of ibn ghazi the mystic powder of materialization: take ye dust of ye tomb- wherein ye body has lain for two hundred years or more past, three parts. take of powdered amaranth, two parts; of ground ivy leaf, one part, and of fine salt, one part. compound all together in an open mortar in the day and hour of saturn. make over the thus assembled ingredients the voorish sign, and then seal up the powder within a

e old ones came forth in times past and where they came forth again when the cycle returneth when thou would call forth yog-sothoth thou must waite until the sun is in the fifth house with al azif page 10 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 saturn in trine. then enter within the stones and draw about thee the circle of evocation tracing the figurines with the mystic scimitar of barzai. circumambulate thrice widdershins and turning thy face to the south intone the conjuration that openeth the gate: ye conjuration o thou that dwelleth in the darkness of the outer void, come forth unto the earth once more i entreat thee. o thou who abideth beyond the spheres of time, hear my supplication (make the sign of caput draconis) o thou who art the gate and th

h intone the words: imas, weghaymnko, quahers, xewefaram which closeth the gate, and seal with the sign of koth. ye formula of dho-hna whosoever performeth this rite with true understanding shall pass beyond ye gates of creation and enter ye ultimate abyss wherein dwelleth ye vapourous lord s'ngac who eternally pondereth ye mystery of chaos. trace ye angle-web with ye scimitar of barzai and offer the mystic suffumigations with the incense of zkauba. enter ye web by the gate of the north and reciting the incantation of na (thus: zazas, nasatanada, zazas zazas, proceed to ye south-most pinnacle by the path of alpha whereupon make ye, ye sign of kish, pronouncing the triple-word of power thrice (thus so: ohodos-scies-zamoni! proceed thence to ye angle of the north-east chanting the third vers

NEW WORLD ORDER OR OCCULT SECRET DESTINY

he ancient mysteries, being practiced by both freemasonry and the new age, were giving to humanity by the hierarchy. the real purpose of masonry taught to man, from the hierarchy is the expediting of the spiritual evolution, to transform their nature into a god-like superman. the serpent caused the fall in the garden of eden by giving eve this very same message. man is a god in the making. and as the mystic myths of egypt, on the potter s wheel, he is being molded. when his light shines out to lift and preserve all things, he receives the triple crown of godhood (manly p. hall, the lost keys of freemasonry, p. 92) european mysticism was not dead at the time the united states of america was founded. the hand of the mysteries controlled in the establishment of the new government for the sign

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

them against the machinations of marconis, and setting forth their reasons for his expulsion. the police finally interfered, and on the b hth of may, b i e a, all the lodges of the rite of memphis were closed. from that date, until b i e i finding his occupation gone, he turned his attention to masonic literature and published in succession several works, the sanctuary of memphis, the hierophant, the mystic sun, the mystic temple, the masonic pantheon, etc. in b i e i v j, taking advantage of the political events of the period, marconis succeeded in reestablishing three lodges at paris: the disciples of menes, the disciples of pythagoras, and the disciples of memphis. the belgian and other lodges he had previously founded, however, slept the sleep that knows no waking. during the time that

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

uciana in anelia. and it is likewise asserted that those ci her manuscripts were among the rituals gd clocuments originally rescued by obe; little from freemason's hall. yet other accounts have it that westcott or a clerical friend found the manuscripts on a bookstall in farringdon street. further apocryphal legends claim that they were found in the library of books and manuscripts inherited from the mystic and clairvoyant, frederick hockley, who died in 1885. whatever the real origin of these mysterious cipher manuscripts, when eventually deciphered with the aid of macgregor mathers, they were alleged to have contained the <21> address of a fraulein anna sprengel who purported to be a rosicrucian adept, in nuremburg. here was a discovery which, naturally, not for one moment was neglected

one sense, of course, what those critics claim is perfectly true. the principal formulae and teaching are concealed in the preliminary neophyte grade and that of adeptus minor. it is the development of the ideas in these ceremonies which constitutes the great work- the disclosure of the essence of mind, the invocation of the higher genius. these, however, are the high ends and the final goals of the mystic term. notwithstanding his limitations these are ultimates to which every man mist work. meanwhile, in orzer to render that attainment possible in its fullest sense, several important matters require attention. the personality must be harmonised. every element therein demands equilibriation in order that illumination ensuing from the magical work may not prodice fanaticism and pathology

lows stolistes when hegoes to the east, and when stolistes has gone to the south, dadouchos faces east, raises his censer and swings it thrice towards the east. he then goes to the south, west and north repeating the censing at each quarter and returns to the east where he completes the circle and raising the censer says: i consecrate with fire. stolistes and dadouchos re'tum to their places. let the mystic circumambulation take place in the pathway of light. hierophant stands holding the sceptre in his right hand, the banner of the east in his left. kerux goes to the north-east with lamp and wand. then follow hegemon, hierus with banner and sword, stolistes with cup. dadouchos with censer and last, sentinel with sword. they all line up in this order behind the kerux who leads the processi

east, making the salute at each adoration- the others, officers and members repeating it also. holy art thou, lord of the universe (salute) 132 the golden dawn: volume 11 book two holy art thou, whom nature hath not formed (salute) holy art thou, the vast and the mighty one (salute) lord of the light and of the darkness (sign of silence) nothing now remains but to partake together in silence, of the mystic repast, composed of the symbols of the four elements, and to remember our pledge of secrecy. all are seated. hierophant puts down his sceptre and returns the banner of the east to its place. hegoes to the west of the altar and facing eastgives the saluting sign but not the sign of silence, and taking up the rose says: i invite you to inhale with me the perfume of this rose, as a symbol

phyte the token, grand word, and password of the a= grade. kern places himself in front of neo. and says: kern give me the grip of the neophyte (done) give me the word (done give me the pass-word (done) having received if, he turns to hiero, gives grade salute, and says: kerux very honoured hierophant, i have received them. hiero (to hegemon) lead the neophyte to the west and set him between the mystic pillars, with his face towards the east. hegemon places neophyte between the pillars, and remains behind him. frater (soror .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the= rn grade- never to reveal them to the world, and not even to confer them upon a neophyte without a dispensation from

threshold. the sign is given by raising the right hand to an angle of 45. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by grasping fingers, the thumb touching thumb to form a triangle. it refers to the ten sephiroth. the word is adonai ha-aretz, and means adonai the lord of the earth, to which element this grade is allotted. the mystic number is 55, and from it is formed the pass-word nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number a within a circle and within a square, one on each side of the triangle. he invests neophyte with the sash, and points out the three portals

d to the element of earth, and therefore, one of its principal emblems is the great watch tower or 148 the golden dawn: volume ii book two terrestrial tablet of the north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial i-iectega which are borne upon the banners of the north, and there are also nurnber <57> less names of angels, archangels, and spirits ruling the element of earth. kenuc comes forward and hands fyzfot cross to hier

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

aspires to a greater knowledge of thee, and of thywondrous works, that thy glory may be magnified. vouchsafe to illume him with the light of thywisdom; cleanse him and sanctify him, that being made worthy of this place where we strive tocomprehend and glorify thee, he may be enabled to retain a firm hope, a righteous council andappreciate thy holy doctrine. amen.the brethren now noiselessly form the mystic circle about the altar and the aspirant, who is stillkneeling, while the suffragan reads the following "in the beginning was the word, and the wordwas with god, and the word was god.the same was in the beginning with god.all things were made by him; and without him was not anything made that was made.in him was life, and the life was the light of men.and the light shineth in the darknes

ical allusion, for you were in search of wisdom. bethou as wise as a serpent. in learning wisdom seek to be obedient unto the law, for all its paths arepeace.the conductor of novice invests the aspirant with a crimson robe, as thecelebrant says: receive and be invested with, the crimson robe in token of your ardour, zeal andpromised devotion to the rosicrucian order. let the aspirant be placed in the mystic circle and joinwith us in repeating the initials of the mystic word. i.n.r.i.the mystic circle is formed, the aspirant uniting.celebrant:brethren and fraters, i declare this mystic circle perfect and the chain of union complete.the brethren clap their arms sharply across the breast. the aspirant is led to the centre of the circleand kneels, while the celebrant, suifragan and 4 ancients

spirant is led to the centre of the circleand kneels, while the celebrant, suifragan and 4 ancients lay their hands on the head of theaspirant; when thechief adept says: we receive thee, brother, as a zelator, and one of the "eight" you may nowretire without the porch of reflection, and when you shall desire to re-enter you will place yourname on one side of a triangular piece of white paper, and the mystic initials on the altar, andexhibit the same to the acolyte at the entrance.the aspirant is escorted to the entrance, the escort excepting the conductor of novices returning totheir stations. the conductor, in preparation chamber, instructs the aspirant that his preparing thepaper signifies his sufficient reflection, and his determined desire for more light.second sectionthe arrangement o

the cross is removed from the altar to the centre of this table. conductor in black, zelator incrimson robe. the aspirant and conductor approach the acolyte at the porch and exhibit thetriangular paper, whereupon he makes a battery of 4.the guard of the caverns opens the door to receive the paper and then turning to the suffragan,says: most worthy suffragan, the chosen one desires re-admission to the mystic circle.suffragan:require him to advance to you in due form and present the mystic token.guardian:advance to me in due form, and present the mystic token of admission.rituals of the societas rosicrucianis in angliasecond section10 the aspirant as previously instructed by the conductor advances by 4 steps, laying his hand on hisheart each time and bowing at the last step; he than hands to

cle.suffragan:require him to advance to you in due form and present the mystic token.guardian:advance to me in due form, and present the mystic token of admission.rituals of the societas rosicrucianis in angliasecond section10 the aspirant as previously instructed by the conductor advances by 4 steps, laying his hand on hisheart each time and bowing at the last step; he than hands to the guardian the mystic paper; thedoor is closed and guardian reports: most worthy suffragan, by the evidence i have received theaspirant has meditated upon the preliminary precepts of our order, and humbly cravesre-admission.suffragan:what does he desire?guardian:instruction.suffragan:that he has already received, what more does he seek?guardian: further knowledge.suffragan:let him enter and advance to the ce

l keepingharmony with the yearnings of his intellect.the earnest wish of the rosicrucians was to pass through with world unnoticed and unchallenged,but ever prepared for exalted action when in their power, without a revelation of who they are.now, frater zelator, having passed through the ceremonies required by our ordinance, and havingknelt before the altar of light, you are permitted to join in the mystic labours of this grade.this privilege is conferred only upon discreet and worthy men to whom the revelations oftheosophy and hermetic science may be safely confided. in our ceremony you may have noticed asimilarity to certain rite practised in the ancient mysteries. it is thus that we hope to lead the sincereaspirant to the lofty realms of intellectual truth and to the knowledge of the e

ts are about to return, let us retire.rituals of the societas rosicrucianis in angliasecond section colour blue24 practicusreceptionfirst sectionthe theoricus is robed in blue in the preparation room; over his head and face is a thin yellowveil, and in his hand is placed an ebony crux bearing a. red rose. c. of n. robed and cowled inblack. they proceed to porch and enter without alarm.c. of n: by the mystic rose and cross.c. of c: by the power of chymia.c. of n.:as the light of reason dawns.c. of c.:so hermes bids thee enter.the conductor and theoricus make a circuit while is sung this ode to hermes:hermes victorious.rises all glorious;back to the dark abyssdrives all our ills amiss.hark, that bell ringing.angels sweet singing,proud o'er death he reignsconq'ring all ills and painshis will

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

iation, pronounced their sentence of death in the name of illuminism, and this sentence was executed variously but rigorously, even as several years and several centuries previously had occurred in the case of similar judgements against the abbe de villars, urban grandier and many others. the revolutionary philosophers perished, as did cagliostro deserted in the prisons of the inquisition; as did the mystic band of catherine theos; as did the imprudent schroepffer, driven to suicide in the midst of magical triumphs and the universal infatuation; as did the deserter kotzebue, who was stabbed by carl sand; as did also so many others whose corpses have been discovered without anyone being able to ascertain the cause of their sudden and sanguinary death. the strange allocution addressed to caz

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

nad. 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 consequently the mystic quadrature of the circle. we may remark, in passing, that the author of the apocalypse, that key of the christian kabalah, composed the number of the beast, that is to say, of idolatry, by adding a 6 to the double senary of abracadabra, which gives 18 kabalistically, the number attributed in the tarot to the hieroglyphic sign of night and of the profane. the moon, together with the towe

e no reason why a o should be traced rather than a n or z; four stars will also give indifferently a m, k, or x, as well as an. we are deterred therefore from reproducing a copy of gaffarel's planisphere, examples of which are, moreover, not exceedingly rare. it was included in the work of montfaucon on the religions and superstitions of the world, and also in the treatise upon magic published by the mystic eckartshausen. scholars, moreover, are not agreed upon the configuration of the letters of the primitive alphabet. the italian tarot, of which the lost gothic originals are much to be regretted, connects by the disposition of its figures with the hebrew alphabet in use after the captivity, and known as the assyrian alphabet; but there are fragments of anterior tarots where the dispositi

RUBY TABLET OF SET

ical hermetism 1. philo, the man and his thought 2. the evidence from hippolytus 3. the old gnostics iii. some basic gnostic methods 1. cosmology 2. anthropology 3. soteriology iv. results of research in gnostic science 1. the myth of pistis sophia 2. the mystery of the first mystery 3. the gnosis of jesus the mystery of the ineffable 4. the degrees of the mysteries 5. the mysteries of mithras 6. the mystic diagrams 7 'inaoca xpiatoa 8. the truth 9. god v. the gnosis as a hermetic science can lead to new-thinking vi. conclusion i. introduction gnosis sounds very much more formidable and technical in english or german than it does in greek. avwaic is "knowledge. gnosis is the original greek term which means knowledge, and it is employed to designate intellectual knowledge as distinguished f

onward have declared that the devil, in the mysteries of mithras, had plagiarized their most sacred rites by anticipation. the mithriac mysteries represented the esoteric side of a great international religious movement, which the uniting together of many peoples into the graeco-roman world had made possible, and which resulted from the contact of greece and rome with the thought of the east. 6. the mystic diagrams it is very probable, therefore, that in these diagrams squares may represent treasures or the substance-side, while circles may represent gods or the energy-side- but these can interchange, for the substance of one plane or phase becomes the energy of the plane below. the three strokes seem to represent the potential triad or trinity latent in all manifestation, and this triad

est steps, in such a degree as so attain the union with the universal. everyone is at liberty to abandon his individuality or to retain it. such genii usually return to earth entrusted with a definite sacred task or mission. in this rise, the initiated magician is a mystic at the same time. only performing this union and giving up his individuality, he voluntarily enters into dissolution which in the mystic wording is called mystic death. it is evident that true initiation knows neither a mystic nor a magic path. there is only one initiation linking both conceptions, in opposition to most of the mystic and spiritual schools which are dealing with the very highest problems, through meditation or other spiritual ways, without having gone through the first steps at first. this would be simila

wn ideas to the harshest critical scrutiny; he carried this procedure so far in the parmenides that some commentators have held that his own doubts in this dialogue prevail over his affirmations. but the beliefs of mystics are not products of critical examination and logical clarification; they are, on the contrary, a series of apprehensions, flashes, based on feeling, denying the rational order. the mystic's reports of his experiences are beyond discussion inasmuch as they are subjective and emotional; they must be accepted, by one who wishes to believe them, as a matter of faith, not knowledge. plato's view of the world is that of an intelligible system that man can know by disciplined intellect alone. he was, in fact, the founder of logic, a logician and a poet, but he was not a mystic

ing felt. and one of the chief motivators for political rebellion is religious differences. thus we see in god the father both the yhwh of the hebrews and the various attempts at describing apollo as the god above gods among the greek philosophers. in god the son and the events of his earthly life we find plagiarisms of various cults such as that of mithras. in god the holy ghost is every concept the mystic could desire, sufficiently ambiguous to allow unlimited explanation and devotion. surely the philosophers and gnostics could be kept busy. the pantheon of deities would not be complete without the legendary saints. these were not supposed to be worshipped, as they were not divine. it was claimed that they had all lived exemplary lives, and were worthy of veneration. there was a saint fo

the flesh. we have now become one with set, with percival, with the mighty magic of merlin. let us now step beyond: immerse your selves and your mind in the black flame; be as ayesha when first she entered the flame of life and purged herself of mortality. feel the breath of the dragon upon your souls, be it as the kiss of set, who as of old rode the hot desert wind. pass beyond the earth, beyond the mystic gate of the thigh, into the presence of the lord of darkness. behold the pure pentagram of set; pass through it into his presence [add as the will of set dictates [when appropriate, and only after all the assembly have partaken to the full of the neter's bounty: the return [priest] in the name of set, supreme lord of darkness, i declare our time beyond our flesh is ended in the company

to do [setians] such will be our will [priest] at the passing of the black flame, remember for all time the richness of the life of magister mitchell wade, and enjoy the fruits of the seeds he planted within albion's shores [setians] we remember our brother in his becoming [the priest extinguishes the black flame and the bell is rung [priest] our ritual and celebration is ended, ye travellers of the mystic path- depart [setians] such is the will of set [priest] so it is done* you will notice that the above ritual not only invokes the aspect of merlin, but also of the late magister mitchell wade, under the magical name of percival. magister wade filled the role of european coordinator, and was for the last years of his life very much my support, teacher, and guide through the wonders of th

SATANIC BIBLE

c actions that remind him he is not a "saint, but merely a man- only another form of animal, sometimes better, more often worse, than those who walk on all fours; and who, becuase of his "divine spiritual and intellectual development, has become the most vicious animal of all! the satanist asks "what is wrong with being human, and having human limitations as well as assets" by denying his desires the mystic has come no closer to overcoming compulsion than his kindred soul, the christian. the eastern mystical beliefs have taught people to contemplate their navels, stand on their heads, stare at blank walls, avoid the use of labels in life, and discipline themselves against any desire for materialistic pleasure. nevertheless, i am sure you have seen just as many so-called desciplined yogis w

SATANIC RITUALS

domain. at the fork of the trail the candidate would make an important decision: either to retain his present identity, or strike out on the left-hand path to schamballah, where he might dwell in satan's household, having rejected the foibles and hypocrisies of the everyday world. a striking american parallel to this rite is enacted within the mosques of the ancient arabic order of the nobles of the mystic shrine, an order reserved for thirty-second degree masons. the nobles have gracefully removed themselves from any implication of heresy by referring to the place beyond the devil's pass as the domain where they might "worship at the shrine of islam" l'air epais is impossible to perform without an indiscreet degree of blasphemy toward the christian ethic, hence its exclusion from masonic

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

. mystica. http//www.themystica.com/mystica/articles/g/ gardner_gerald_b.html (accessed on june 2, 2006. 144 world religions: biographies gerald brousseau gardner abu ha mid muhammad al-ghaza l born: 1058 tus, persia died: 1111 tus, persia persian religious scholar; writer what remained for me was not to be attained by oral instruction and study, but only by immediate experience and by walking in the mystic way. although abu ha mid muhammad al-ghaza l was a legal scholar and teacher, he is best known for his writings on religion and philosophy. in the middle of his life, al-ghaza l gave up his academic career and spent years of deep thought on religion. he joined the sufi sect of islam, the mystical branch that emphasizes a direct connection with god through prayer and self-denial. al-ghaz

h a direct experience with allah, not through scholarship. as he wrote in his autobiography: i apprehended clearly that the mystics are men who had real experiences, not men of words, and that i had already progressed as far as possible by way of intellectual apprehension. what remained for me was not to be attained by oral instruction and study, but only by immediate experience and by walking in the mystic way. retires from the world al-ghaza l moved his family back to tus. he gave up his wealth and began to live the severe ascetic life of a sufi. such a life is marked by contemplation, prayer, self-denial, and poverty. the ultimate goal is to understand and become one with allah. for sufis, learning and education are the least important ways a person can experience allah. more important

ghazali, abu hamid muhammad al. freedom and fulfillment: an annotated translation of al-munqidh min al-dalal and other relevant works of al-ghazali. translated by richard j. h. mccarthy. boston, ma: twayne publishers, 1980. ghazali, abu hamid muhammad al. the incoherence of the philosophers. translated by michael e. marmura. provo, ut: brigham young university, 2002. smith, margaret. al-ghazali, the mystic. london, england: luzac and co, 1944. watt, w. montgomery. muslim intellectual: a study of al-ghaza l. edinburgh, scotland: edinburgh university press, 1963. also available online at http/ www.ghazali.org/articles/watt.htm. 150 world religions: biographies abu ha mid muhammad al-ghaza l periodicals dallal, ahmad. ghazali and the perils of interpretation. journal of the american oriental

sdom fund. http/ www.twf.org/sayings.html (accessed on june 2, 2006. 292 world religions: biographies muhammad nichiren born: february 16, 1222 kominato, awa, japan died: october 13, 1282 ikegami, japan japanese religious leader if you wish to free yourself from the suffering of birth and death you have endured through eternity and attain supreme enlightenment in this lifetime, you must awaken to the mystic truth which has always been within your life. nichiren was a buddhist prophet (divine messenger) and monk who lived in thirteenth-century japan. he gave his name to a sect, or subgroup, of buddhism called nichirenshu, or the nichiren sect. he did not, however, think of himself as its founder. nichiren is best known for his belief in the importance of one of buddhism s sacred texts, the

remembrance of, or focusing on, allah. sufism combined elements of christianity and hinduism with its own distinctive islamic concepts. early sufism had a harsh, gloomy tone. ra bi ah, however, brought joy to the obedience to and love of allah. ra bi ah looked to allah not only as a master but also as a friend and companion. she was the first sufi to preach that love and only love was the key to the mystic path. she also scorned the reward and punishment system of heaven and hell. one of her poems, translated by charles upton and published in doorkeeper of the heart: versions of ra bi ah, states, i love god: i have no time left/ in which to hate the devil. ra bi ah was also famous for a legend in which she was reportedly seen carrying a flaming torch in one hand and a bucket of water in t

r, sought help from other hausa states, telling them that usuman dan fodio s jihad was a danger to them all. indeed, such a war had the potential to topple all of the region s rulers. the hausa governments often acted dishonestly and unfairly towards the poorer citizens, who were becoming more and more resentful of such treatment. sufi saints sit on a verandah. usuman dan fodio was initiated into the mystic sufi branch of islam by jibril ibn umar. the briti sh l ibrary/topham/the image works. 378 world religions: biographies usuman dan fodio for the next five years, usuman dan fodio s troops fought those of yunfa in what was know as the fulani war (1804 09. dan fodio himself did not participate in the battles, although he directed the military campaign while organizing his new caliphate. t

or is, in itself, of an immoral nature. he declares that he has prejudged certain conclusions, and looks upon those who show cause for arrest of judgment as emissaries of satan. it necessarily follows that, for him, the attainment of faith, not the ascertainment of truth, is the highest aim of mental life. and, on careful analysis of the nature of this faith, it will too often be found to be, not the mystic process of unity with the divine, nebulous: vague. theism: belief in the existence of a god. nifelheim, or niflheim: the home of the dead in norse mythology. innumerable: countless. mystifications: confusions. tell: become apparent. inevitable: unavoidable. theology: the study of religion and religious truth. ecclesiasticism: excessive devotion to church practices. idiosyncrasy: a quirk

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

uce all nature, animate and inanimate, to an invariable law of sequences, the more does the natural instinct of man rebel, and seek an outlet for those obstinate questionings, those 'blank misgivings of a creature moving about in worlds not realised' taking refuge in delusions as degrading as any of the so-called dark ages" it was the revolt from the chilling materialism of the age which inspired the mystic creations of "zanoni" and "a strange story" of these works, which support and supplement each other, one is the contemplation of our actual life through a spiritual medium, the other is designed to show that, without some gleams of the supernatural, man is not man, nor nature nature. in "zanoni" the author introduces us to two human beings who have achieved immortality: one, mejnour, vo

ble head, the tendency of incredulity is the surest. real philosophy seeks rather to solve than to deny. while we hear, every day, the small pretenders to science talk of the absurdities of alchemy and the dream of the philosopher's stone, a more erudite knowledge is aware that by alchemists the greatest discoveries in science have been made, and much which still seems abstruse, had we the key to the mystic phraseology they were compelled to adopt, might open the way to yet more noble acquisitions. the philosopher's stone itself has seemed no visionary chimera to some of the soundest chemists that even the present century has produced (mr. disraeli, in his "curiosities of literature (article "alchem, after quoting the sanguine judgments of modern chemists as to the transmutation of metals

in life sufficient to render any influence obtained over his mind, subservient to schemes, whether of avarice or ambition. yet, ever and anon, with the suspicion of worldly knowledge, he strove to persuade himself that zanoni had at least some sinister object in inducing him to what his english pride and manner of thought considered a derogatory marriage with the poor actress. might not viola and the mystic be in league with each other? might not all this jargon of prophecy and menace be but artifices to dupe him? he felt an unjust resentment towards viola at having secured such an ally. but with that resentment was mingled a natural jealousy. zanoni threatened him with rivalry. zanoni, who, whatever his character or his arts, possessed at least all the external attributes that dazzle and

alone. in all my pleasures, my toils, my pursuits, a warning voice has murmured in my ear 'time has a dark mystery in store for thy manhood' when you spoke, it was as the voice of my own soul" viola gazed upon him in wonder and fear. her countenance was as white as marble; and those features, so divine in their rare symmetry, might have served the greek with a study for the pythoness, when, from the mystic cavern and the bubbling spring, she first hears the voice of the inspiring god. gradually the rigour and tension of that wonderful face relaxed, the colour returned, the pulse beat: the heart animated the frame "tell me" she said, turning partially aside "tell me, have you seen do you know a stranger in this city, one of whom wild stories are afloat "you speak of zanoni? i have seen him

ed between you and zanoni "mervale, do not ask me to-night! i am in a dream "i do not wonder at it, for even i am in a sleep. let us push on" in the retirement of his chamber, glyndon sought to recollect his thoughts. he sat down on the foot of his bed, and pressed his hands tightly to his throbbing temples. the events of the last few hours; the apparition of the gigantic and shadowy companion of the mystic, amidst the fires and clouds of vesuvius; the strange encounter with zanoni himself, on a spot in which he could never, by ordinary reasoning, have calculated on finding glyndon, filled his mind with emotions, in which terror and awe the least prevailed. a fire, the train of which had been long laid, was lighted at his heart, the asbestos-fire that, once lit, is never to be quenched. al

ts mimic thunder? dost thou call to mind the fortunes of thy ancestor? how he succeeded in youth to little but a name; how, after a career wild and dissolute as thine, he disappeared from milan, a pauper, and a self-exile; how, after years spent, none knew in what climes or in what pursuits, he again revisited the city where his progenitors had reigned; how with him came the wise man of the east, the mystic mejnour; how they who beheld him, beheld with amaze and fear that time had ploughed no furrow on his brow; that youth seemed fixed, as by a spell, upon his face and form? dost thou not know that from that hour his fortunes rose? kinsmen the most remote died; estate upon estate fell into the hands of the ruined noble. he became the guide of princes, the first magnate of italy. he founded

truth can find in these solitudes an immortal academe" chapter 4.ii. and abaris, so far from esteeming pythagoras, who taught these things, a necromancer or wizard, rather revered and admired him as something divine. iamblich "vit. pythag" the attendants whom mejnour had engaged for his strange abode were such as might suit a philosopher of few wants. an old armenian whom glyndon recognised as in the mystic's service at naples, a tall, hardfeatured woman from the village, recommended by maestro paolo, and two long-haired, smooth-spoken, but fierce-visaged youths from the same place, and honoured by the same sponsorship, constituted the establishment. the rooms used by the sage were commodious and weather-proof, with some remains of ancient splendour in the faded arras that clothed the wall

SORCERIES OF ZOS

: the book of pleasure. our path: the eclectic path between ecstasies; the precarious funambulatory way. our deity: the all-prevailing woman('and i strayed with her, into the path direct) our creed: the living flesh (zos('again i say: this is your great moment o f reality- the living flesh. our sacrament: the sacred inbetweenness concepts. our word: does not matter-need not be. our eternal abode: the mystic state of neither-neither. the atomospheric 'i (ki a. our law: to trespass all laws. the zos and the kia are represented by the hand and the eye, the instruments of sentiency and vision. they form the foundation of the new sexuality, which spare evolved by combining them to form a magical art- the art of visualizing sensation, of 'becoming one with all sensation, and of transcending the

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ces, beskow was quoted as saying "my fresco contained no intentional symbols, though i've heard people say that the black-and-pale-blue circle in the upper middle section of the panel stands for the cosmos. all that i seriously sought to do was to open up the wall, in order to let the eye travel farther, and to open up the mind, provoking meditation but not directing it (all emphasis supplied- 8- the mystic, p. d. ouspensky, has written4 that in "real art nothing is accidental. it is mathematics. everything in it can be calculated, everything can be known beforehand. the artist knows and understands what he wants to convey and his work cannot produce one impression on one man and another impression on another, presuming, of course [they are] people on one level. at the same time the same w

or some natural talisman of significant and noble importance rather than in a chapel in the ordinary sense. those who are wedded to seeking communion in traditional settings may be somewhat ill at ease here. this is a sudden break with prior experience. one is thrown violently upon his own] resources "the room and the concept do not seem indicative of the supplications or the dualistic concept of the mystic in which illumination is sought as a boon granted by deity. rather, seemingly inherent in the decoration of the room, in the pinpoint of light playing on the ore, is the concept of a personal concentration of forces, creating a focus that illumines the field of attention "the pinpoint of light, the void of space, the illuminated crystalline ore. one feels projected into a setting of cos

c of light above, proclaiming the continuity of life and the immortality of the soul (ibid, march-april 1960, pp. 6-7) m. oldfield howey tells us in the encircled serpent (david mackay co, philadelphia, pa, 192, p. 84, that in the symbolism of egypt the "serpent is constantly represented as surmounting a cross. the brazen serpent. was a palladium or talisman in [he form of a serpent coiled around the mystic tau, or t [also] the serpent set up by moses was originally the egyptian. sun-god, who was now known to his people as jehovah (lbid, p. 83) joseph von hammer, in the history of the assassins (eng. trans, 1835) explains the tau as the figure of the phallus (see also source 9, p. 791 "among the egyptians, the lotus was the symbol of osiris and isis. it was esteemed a sacred ornament by th

u. s. army, communicated his views on the seal to charles j. folger, secretary of the treasury, on february 10, 1882. his plea for the issuance of a medal commemorating the centenary of the adoption of the seal was successful. he wrote that "the all-seeing eye is one of the oldest hieroglyphics of the deity. the triangle also is a cabalistic symbol of the most remote antiquity -26 "the descent of the mystic eye and triangle in the form of a capstone to this mysterious monument [the great pyramid of gizeh] of all times and nations, is to us as a people most pregnant with significance. the motto, novus ordo seclorum, is a quotation from the 4th eclogue and was borrowed in turn by virgil from the mystic sybylline records "the entire quotation is as follows 'the last age of cumaen song now com

lorum altered from magnus soeclorum ordo, a mighty order of ages is born anew. both the prophetic virgin and saturnian kingdoms now return. now a new progeny is let down from the lofty heavens. favor, chaste lucina, the boy soon io be born in whom the iron age shall come to an end, and the golden one shall arise again in the whole earth" virgil was a pagan philosopher of rome.16 the literalure on the mystic meaning of the seal is extensive and amazing. it appears that almost every secret fraternity, society and movement in the country has claimed the seal's reverse side as its own. celestia root lang wrote:17 "the reverse side must have been designed by a mystic, one versed in symbolism. all true theosophists ought to be able to see. the connecting link between true theosophy and the rever

eye of providence. the eye of jove appeared on the front of jove's temple at peloponnessus. as the solar eye it was the symbol of the arabian god of. jethro, the black father-in-law of moses, and of the arabic motto "allah" or "i am that i am" all ancient temples of arabia were decorated with the eye, which had first appeared as the symbol of osiris, isis and horus of egypt.42 the eye represented the mystic symbol of the so-called egyptian "trinity" expressed in these words, often inscribed on the statues of isis "i am all that has been, that is, or shall be, and none among mortals has hitherto taken off my veil" she was the daughter of saturn and her name meant ancient. she married her brother osiris, and was pregnant by him even before she had left her mother's womb, according to plutarc

it was presented anonymously to the prayer room by the craftsmen in a studio in the twentyfirst congressional district of california. its central figure is that of the kneeling george washington. in the medallion immediately surrounding the central figure, woven into the ruby glass, is the text from psalm 16:1. extending out from behind the figure are the four arms of one of the ancient forms of the mystic tau cross: the x (see part i -41- the most striking feature of the entire window with its clutter of shapes and designs is the depiction of the reverse side of the great seal at the top of the medaliion above the phrase from lincoln's gettysburg address "this nation under god" the obverse side of the great seal, with its solomonic crest, is at the bottom of the window. the appearance of

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

stian mystic seeks the godhead within, but to do so must look to the historical christ as the physical eye looks to the sun. the physical eye tells us that what it can see, it sees by the light of the sun, and the christian initiate tells us that one ascends in one s own inner nature to the vision of god, but the light by which one sees is the light of christmade- manifest. it is through him that the mystic ascends to the highest point within. so does the mysticism of medieval christianity differ from the experiences of the mystai in the ancient mysteries.169 chapter 11 christian and pagan wisdom philo judaeus: the mystery of the logos at the time of christian origins we also find the development within the ancient pagan culture of certain world conceptions that constitute a continuation o

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ory of records abouth these mystical incidents, and there have been several modern brain function studies upon present day mystics. these studies have included various physiological measurements taken during meditative states such as body temperature, brain wave activity, heart rate and blood pressure. however, for the purpose this work, i want to focus only upon one aspect of these studies. what the mystic, him or herself, was conscious of during their experience. for it is here, in the accounts of their conscious perceptions, that we can begin to understand the differences, and similarities, in the rhp and lhp percepetual spectrum of the "higher self. in order to get to a point where this differentiation can be understood we need to determine the conditions that a "higher self" exists wi

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

by many masons. tubal cain is the password of a master mason (3 (from the book, masonic and occult symbols illustrated, pg. 233, by dr. cathy burns "i fell in to a burning ring of fire" 485 continues from such traditions. the ring is configured as a circle, implying the supposed eternal reign of their god, lucifer. he shall, they declare, wear a crown of gold. thus, the metal of gold is favored. the mystic tie of the masons the masonic fraternity teaches the illusory goal that all who are inititated into its ranks are bonded by the "mystic tie" of fellowship. of course, this is allegory, and yet the necktie does seem to have a special place in masonic lore and symbology. it is believed that both the bowtie and the traditional necktie are of masonic symbolic design. the necktie has two tri

THE BOOK OF PLEASURE

inevitable evolutions of conception-as all is ever conceiving? my answer shall permit all means, all men, all conditions. listen, o, god that art, yet would be god. when the mind is nonplussedcapability to attempt the impossible becomes known; by that most simple state of "neither-neither" the ego becomes the silent watcher and knows about it all! the "why" and "how" of desire is contained within the mystic state of "neither-neither" and common-sense proves it is the milk state, most nutritious! clownish that i am- yet all my ideas have come out of it (and, my friend, all yours, but ever have i been a sluggard- an old sinner who would see others almighty before himself. 23 24 25 the death posture ideas of self in conflict cannot be slain, by resistance they are a reality- no death or cunni

n symbolically) reached, is our unconditional release from duality and time- believe this to be true. the belief free from all ideas but pleasure, the karma through law (displeasure) speedily exhausts itself. in that moment beyond time, a new law can become incarnate, without the payment of sorow, every wish gratified, he8 having become the gratifier by his law. the new law shall be the arcana of the mystic unbalanced "does not mattter- need not be" there is no necessitation "please yourself" is its creed.9 in that day there can be deliberation. without subjection, what you wish to believe can be true "he"10 is pleased by this imitation, the truth revealed to me by all systems of government but is himself ungoverned; kia, the supreme bliss. this the glorious science of pleasing one's self

the sigil form, it is his chalice, the means of vacuity and incarnation. by the deliberation of an analogous emotion at that time, he deputises the law (reaction. miraculous is he, balance not known in this world imitated (attained. all other consciousness annulled with safety, the vehicle strong enough for the ecstasy, he is beyond hurt. now let him imagine an union takes place between himself (the mystic union of the ego and absolute. the nectar emitted, let him drink slowly, again and again22. after this astonishing experience his passion is incomparable, there is nothing in the world he will desire: unless he wills. that is why people do not understand me. the ecstasy in its emotion is omnigenous. know it as the nectar of life, the syllubub of sun and moon. verily he steals the fire f

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

hony of our holy words of illumination; yea, listen to the vast symphony of our holy words of illumination. 4. we come in the power of the light! we come in the light of wisdom! we come in the mercy of the light! the light hath liberty in its wings! 5. we are the unseen liberty of the great unfathomable mystery of the universe: we are the ineffable and boundless freedom in the secret sanctuary of the mystic beyond! 6. in the heavenly palace of our heart shalt thou smell our spirit of perfume, as though a thousand and one different perfumes were ignited therein. 7. but hear thou our majestic music of the spheres! hear thou the ineffable sound of our mystic union! 8. halt: halt! now eat the fruit and drink the wine. we are come! our will is one: our will is done! 9. come with us, and we shal

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ity. a belief in an afterlife may be essentially humanity s belief in itself. within the vast majority of human beings exists a fundamental longing for the continuance of conscious and rational life. in centuries past, a desire for a future life was confined to affirmations of faith in the teachings or the scriptures of one s religious belief. today, the hopes of the common person, the saint, and the mystic that an afterlife is truly a reality have been joined by many scientists, who are proving that the scientific desire to know and to keep on knowing is but another form of the same demand for a continuation of a conscious and rational life. how the major religions view the afterlife with all their diversity of beliefs, the major religions are in accord in one great teaching: human beings

eptember 15, 1970, in nice, france, following a period of declining health. m delving deeper angoff, allan. eileen garrett and the world beyond the senses. new york: william morrow, 1974. carrington, hereward. the case for psychic survival. new york: citadel press, 1957. garrett, eileen. many voices: the autobiography of a medium. new york: g. p. putnam s sons, 1968. leshan, lawrence. the medium, the mystic, and the physicist. new york: viking press, 1974. daniel dunglas home (1833 1886) the clientele of daniel dunglas home was one of the most exclusive that ever gathered around any one medium: elizabeth barrett browning, mark twain, napoleon iii, the empress eugenie, tolstoy, and many other notables on both t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a

ystics mysticism is the attempt of humans to attain ultimate knowledge of the true reality of things and to achieve communion with a hierarchy of spiritual beings and with god, not through the ordinary religious paths, but by means of personal revelation and interaction with the divine. whereas the major religions teach submission of the individual will and adherence to various creeds and dogmas, the mystic desires to realize a union with the supreme being free of all ecclesiasticisms and physical limitations. while the faithful member of the orthodox religious bodies seeks to walk the doctrinal spiritual path and obey the will of god according to accepted dogma, the mystic wishes to become one with the divine essence itself. in other words, for the conventional, unquestioning member of a

le the faithful member of the orthodox religious bodies seeks to walk the doctrinal spiritual path and obey the will of god according to accepted dogma, the mystic wishes to become one with the divine essence itself. in other words, for the conventional, unquestioning member of a religious faith, revealed truths come from an external source, such as god and his selected prophets and teachers. for the mystic, however, truth comes from the god-self within and with the union of the human mind and the divine. many mystics speak of having received cosmic consciousness, or illumination, a sense of oneness with all-that-is. in his classic study of the experience, dr. raymond bucke (1837 92) studied a number of individuals whom he considered recipients of cosmic consciousness, such as gautama the

expression; no adequate report of its contents can be given in words. the mystical experience, he suggests, must be directly experienced; it cannot be imparted or transferred to others. mystical states are, therefore, more like states of feeling. lacking the heart or ear, we cannot interpret the musician or the lover justly, james writes, and are even likely to consider him weak-minded or absurd. the mystic finds that most of us accord to his experiences an equally incompetent treatment. 2. noetic quality. although the mystical states are similar to states of feeling, to those who experience them they seem also to be states of knowledge. they are states of insight into depths of truth that evade the intellect; they are revelations full of significance and importance that carry with them a

serves that mystical states cannot be sustained for lengthy periods of time. often, when faded, their quality can but imperfectly be reproduced in memory; but when they recur it is recognized. 4. passivity. although the onset of a mystical state may be facilitated by entering a selfinduced state of meditation or trance, james comments that once the characteristic sort of consciousness has set in, the mystic feels as if his own will were in abeyance, and indeed sometimes as if he were grasped and held by a superior power. this latter peculiarity connects mystical states with certain definite phenomena of secondary or alternative personality, such as prophetic speech, automatic writing, or the mediumistic trance. mystical states are never merely interruptive. some memory of their content alw

cholastic education that thrives to this day. when blavatsky, bailey, and besant insisted that their wisdom was being astrally communicated to them by great mahatmas and masters in india, they ignored the psychical researchers who cried fraud, and continued to build the theosophical society, which still flourishes today. in his mystics as a force for change (1981, dr. sisirkumar ghose writes that the mystic s real service to humankind is not so much to help people solve material problems as it is to show them how to transcend secular and humanistic values, to transfigure them in the light of the spiritual ideal or the will of god. the mystic brings not peace, but the sword of discrimination and a sense of the holy. the mystics have played an important part in the making of civilization. mo

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

1832 election. it was no longer prestigious to be a mason. in state after state, lodges closed. overall, the fraternity lost more than half of its members. by 1845, freemasonry began to revive in the united states, but it never again achieved the social status that it had once enjoyed. in 1872, two masons formed a kind of parody of the masons and named it the ancient arabic order of the nobles of the mystic shrine, aka, the shriners. by 1897, the masons had about 750,000 members, and numerous other fraternal organizations such as the knights of columbus, the benevolent and protective order of elks, the odd fellows, and the loyal order of moose sprang into being. in the 1950s, the masons reached their numerical peak in america with more than four million members. in 2001, there were about t

that the alchemists were truly calling upon angels, rather than demons in disguise, and they recalled the words of the church father tertullian (c. 155 or 160.after 220, who confirmed earlier beliefs that the gsons of god h referred to in genesis were evil perverts who bequeathed their wisdom to mortals with the sole intention of seducing them to mundane pleasures. while the hermetic was akin to the mystic, a great deal more came out of those smoky lab- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 42 magic and sorcery alchemywas introduced to the western world in the second century c.e. oratories than candidates for the torture chambers of the inquisition. in the intellectual halflight of the middle ages, the brotherhood of alchemy, perhaps by

bered among its members william butler yeats (1865.1939, aleister crowley (1875.1947, and dion fortune. regardie had demystified many esoteric mysteries surrounding the occult and presented understandable texts on practical magic. by age 19, he began to correspond with aleister crowley. in 1928, he accepted the position of crowley fs personal secretary, hoping that the magician would tutor him in the mystic arts; however, crowley left him to independently study magic. when crowley fs publisher declared bankruptcy, regardie lost his job. although the golden dawn had ceased to exist as a functioning magical society as early as 1903, it continued to exist in various descendant orders, such as the stella matutina and the alpha et omega. in 1932, regardie fs distillation of the teachings of the

ess and increase the ability to gtune in to h the querent. some readers prefer to lay out the cards in the pattern of a cross, a circle, or several rows of cards placed in various representations of what the reader t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d prophecy and divination 129 cartomancy in hexagram used for predictions in the 1893 edition of the mystic test book (fortean picture library) it is likely the kabballah was the spiritual ancestor of the philosophy of the tarot. perceives as best providing him or her with a window to the querent fs future. here are some basic meanings of the individual cards in the major arcana: the juggler or magician (arcanum one) stands with one hand raised to heaven and the other pointing to earth, there

and sometimes forbidden hidden works of ancient wisdom. in the twentieth century, carl g. jung (1875.1961) introduced the kabbalah to the psychotherapeutic community and spoke highly of its value in achieving a sense of wholeness with the universe. study of the kabbalah underwent a dramatic rebirth of interest in the 1960s when there was both a resurgence of jewish spirituality and an interest in the mystic teachings of the kabbalah by many individuals in the new age movement. the appeal of the kabbalistic teachings to those seekers in the new age lay to a great extent in the understanding that god fs essence may emanate through various realms of existence and that each human may draw from that supreme power to help bring the act of creation to its final perfect state. many kabbalistic gro

THE MAGICIAN S KABBALAH

mah, which as a reflection of ain soph would correlate in that the paths could not emanate from the kether stage in that ain is naught, but would have to expand from the ain soph stage where the naught is progressed to the notnaught. also, it is stated that the "1" of kether cannot become anything in that it is the unity, and thus only through its own reflection (the formula of 1+1=2, rather than the mystic formula of 0=2) as the "2" of chockmah can manifestation begin. in the light of progress up the tree (the initiatory system, then the svph stage of chockmah is the "end" as the grade of ipssissimus in kether is "beyond the comprehension of all lower grades" as crowley puts it. nun in binah at the creative stage represented by binah, the sephirah at the top of the negative pillar of form

ust be redeemed to binah, the "mother. thus, on the progression up the tree, malkuth (the universe) must be raised to binah (transcendent understanding) which is the state of the magister templi in the initiatory system (attributed to binah, who tends his "garden (the sephiroth below the abyss. this then perhaps develops into a state where the understanding becomes a mirror of the divine will and the mystic achieves chockmah by becoming a pure interface of god. finally, the way is completed (yod as symbolic of the way depicted on the hermit tarot card) by recognising the unity of all things, and hence the same letter covers both kether and chockmah. incidentally, the hermit tarot card to which yod is attributed is also associated with the neophyte ceremony of the golden dawn, and demonstra

creative process. hanged man the "drowned man" or sacrificed god aspect of this card links with the nature of chockmah as showing the sacrifice of the point of singularity by extending its essence towards manifestation. the card is also symbolic of initiation, and hence mirrors the initiation of the creative process through chockmah. in symbolic form, showing the reversal of the man, it refers to the mystic state of the magus (the grade assigned to chockmah) which is utterly opposite to the uninitiated state in that it is connected directly to the divine (wise one of chockmah) rather than the normal state of being connected to malkuth (ego state of yesod. emperor the emperor has aries assigned to it in the zodiacal attributions, and this fits neatly with the burst of "red" energy of the sp

k of the philosophus in netzach is then to examine this work and remove contradictions thus discovered in the model of yesod. when yesod is thus refined, the "strait way" to tiphareth is accessed, and the whole work is then returned to again, but now in order to allow the higher sephiroth their full expression. hod is spelt in hebrew hvd, heh-vau-daleth, and totals to 15 by gematria. this is also the mystic number of geburah, being the summation of 1+2+3+4+5, and points to a close relationship between the two. the letters of hod are symbolised by the tarot atus of the emperor, the hierophant, and the empress. one could see in this the marriage of the emperor and empress by the hierophant, symbolising the experience of hod on a mystical level. the cards of the paths connecting hod to its co

THE MIDDLE PILLAR

ll come back to haunt you in the next. likewise, the good that you do in one lifetime will come back to reward you in the next. in this manner, the individual human soul slowly evolves over the course of many lifetimes, gradually learning though its mistakes and growing a little wiser, a little closer to the divine each time. in buddhism, the "wheel of life" or round of births is known as sasara. the mystic seeks to get off the wheel of incarnation as soon as possible, speeding up the process of spiritual crowley's teachings, though based on golden dawn much more eastern in focus. 11. john laurence bendit (1898) was a psyduatrist, researcher. educated at cambridge university, as a psychiatrist from 1923 onwards. from secretary for the theosophical society in london, he was a member of the

eheieh is one of the highest names that is associated with the act of creation. figure 12: the pentagram and pentagon. 190 the balanceb etweenm ind and magic other words that correspond to the number twenty-one are hagig (212n "meditationff and khezev (lth "vision" the twentyfirst path of the sepher yetzirah is called "the wheel of fortune" and it is attributed to the planet jupiter. in addition, the mystic number of tiphareth is twenty-one. the total length of all lines on the pentagram (twenty-one multiplied by five) is 105, which is formed by adding all the numbers from one to fourteen. the fourteenth key of the tarot is "temperance" the card of the hga or higher self. the fourteenth path of the sepher yetzirah is attributed to daleth (1)th, e "door" of initiation. fourteen is also a nu

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

s dangerous. h eliphas levi. preface non mihi subtilem calamum si cedat apelles quae tibi sunt dotes, posse notare putem. i.n.r.i. at first sight it may appear to the casual reader of this essay, that the superscription on its cover is both froward and perverse, and contrary to the sum of human experience. this however i trust he will find is not the case, and, as ianthe, will discover that after the mystic union has been consummated, the beautiful daughter of ligdus and telethusa was as acceptable a young husband as ever wooed nymph on the shaded slopes of ida. much has been written concerning stars, both terrestrial and celestial, and not a little regarding that capricious star which gleamed over the humble manger-bed of the son of man. dark seas of blood have long since lapped that star

as, how many and yet how few. aleister crowley stands forth with no little of the glory of the great victorian cast o fer him; enhancing our pleasures, and enchanting our senses. the sun kisses the moon, and through the diaphanous veil of the vestal is seen the subtle contour of her form. but no vestal is crowley, no mere milk-and-bun-walk, where we may rest and take our fill; for he has unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly crying to the storm; or sweet notes of love, soft as the whispering wings of a butterfly. here are the jewels of heaven, of havilah, and of eden, with not a little of the fire of hell, the flames of gehenna, a

mortal-like we are never sated, and as our lips taste the nectar of true poetry we tremblingly clutch the crags of parnassus in search for the asphodel of love, wisdom, and beauty. here, as we turn some beetling height, the dying rays of the swinburnian sun sink, those rays that ruffled the vestal purity of the clouds to the rosy blush of a lover fs kiss, and in the departing light we again find the mystic trinity midst the hellebore and thistles of existence, enthroned, eternal. the sun sinks, and the last notes of the nightingale die into the stillness of falling night. the emerald sky like the robe of some car-borne astarte, slashed with an infinite orange and red, fades into the sombre garment of night; and above silently breaks a primal sea gemmed with all the colours of the opal, de

d and woven with the eternal filament of good. and so if we read this strange poet aright, we shall see as we progress onwards, that he has struck a sonorous note from the rim of time, fulfilled of the knowledge of good and evil, sweet to the ears of those who are born children by the daughters of men to the sons of god, sweet as that mystic fruit was to the lips of eve, daughter of god, child of the mystic man. but we must speed on, taking in this chapter swift glances at the magnificent scenery that these volumes offer up to us, plucking the lilies of spring and the roses of summer, and weave them into a laureate wreath with the fiery leaves of the dying year *the temple of the holy ghost, vol. i, p. 166. poe, in that little masterpiece of his, gthe poetic principle, h lays down that the

e gold of verse and line, lie lyrics of surpassing beauty: tannhauser (the longest of the poems) would be a magnificent contemplation even if we cut from it its sparkling songs, but with them it becomes superb, neither are there too many; the queen of our poet fs ideals is no gilded prostitute, no theodora hung with a myriad flashing jewels, but rather some chaste priestess carrying on her breast the mystic symbol of isis, whose belt is a jewelled zodiac, and in whose hand is the eternal ankh *except perhaps in orpheus. this interspersing of lyrics has been carried to a charming intensity of expression and their effect on the mind is one full of joy, no cloying, no surfeit, no repletion; the variety of the dishes is extraordinary in delicacy and piquancy as well as in number. the morals of

se from the gtriumph of man h: and all the earth is blasted; the green sward burns where it touches, and the barren sod rejects the poison of the blood of god. to tread base thoughts as our high thoughts have trod, deep in the dust, the carrion that was god *mysteries: lyrical and dramatic, vol. i, pp. 106, 107. remind us strongly of such pieces as gbefore a crucifix, h whilst others take us into the mystic and simple land of blake, such as the duet of charicles and archais: hush! the music swells apace, rolls its silver billows up through the void demesne of space to the heavens f azure cup! hush, my love, and sleep shall sigh this is immortality *the tale of archais, vol. i, p. 27. other lines again hold us enthralled with the extraordinary power they contain, expressed in a single word

y, sacrificing self-love and even selfhonour to attain the ideal of its purpose. love is the predominant power in the universe; over and over again we shall find this enforced, greater than fame, than wealth, than glory, greater than knowledge, greater than wisdom, greater than the power of the gods themselves; for they too must worship at the shrine of love, the shrine of the great world mother, the mystic isis, goddess of beauty, mother of love, queen of laughter, mistress of pleasure. gi am all that has been, that shall be, and none among mortals has hitherto taken off my veil. h *inscribed on the statue of the goddess. innocent friendship or platonic love can never be a success where the rapture of a kiss is burning on the lips of two lovers; the first spells ignorance and the second f

THE SECRET RITUALS OF THE OTO

ions of the signs used in the 18 of ancient and accepted masonry. the closing of a sovereign chapter of rose croix the red room m.w.s: very excellent and perfect princes, assist me, if it be your pleasure, to close this. chapter of the holy order of rose croix of heredom (all rise) holy mother, what is the hour? h.p: it is the hour when the lost word is found; when the sacred tau has bloomed into the mystic rose; when the star called wormwood is cast into the abyss, and the blazing star has reappeared in all its splendour; when our altars have been renewed, and the light restored to our eyes. the new covenant is established; do what thou wilt is the whole of the law. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c7.html (13 of 14 [12/28/2001 2:04:51 pm]

ist me to open the temple (all give sign) sir knight sentinel, guard the approaches of the temple (sentinel goes out on guard after seeing that all give signs) lady of the sword, guard the portal of the temple (she salutes, draws sword, and goes to door) hail babalon! hail, bearer of the holy grail (dips lance (she gives the cup to each companion in turn, then to g.c, and finishes it) let us form the mystic triangle (the three companions, facing outwards with hands joined, surround g.c. and c.b. who exchange the greeting m(outh) to m(outh. r(ight) h(and) to k(nee. l(eft) h(and) to a(nus. change to eaglegrip and exchange word. she changes to babalon, while he invokes in sign of 7 =4) we invoke thee, three-in-one, sol-om-on. 1st companion: sol. 2nd comp: om. 3rd comp: on. all: sol! om! on! c

y grail. kneel, brother, as a lover kneels at the shrine of the beloved (done. g.c. solemnly dips the lance-point in the cup. c.b. gives cand. the cup and he drinks. she then raises him and greets him with the secret grip, as in the opening, within the triangle of companions, or in any case with the accolade) sir knight, you are now at liberty to retire. on your return you will partake with us of the mystic feast of the sabbath (companions conduct new knight from the temple) third point (the knights assemble to the w. of the tomb of j.b.m. the temple is dark but for sanctuary lamp) g.c: brethren, to order! let us celebrate the mystic feast of the sabbath (he leads procession. g.c, c.b, 3 companions, s.b, k.s. new companion last. they go 7 times round the tomb, widdershins; then all enter b

me to close the temple (all give signs) sir k.s, guard the approaches of the temple (done) file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c8.html (12 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. lady of the sword, guard the portal of the temple (done) hail babalon! hail, bearer of the holy grail (she bears cup as before in opening) let us form the mystic square (the four companions face outward with hands joined, while g.c. and c.b. exchange greeting? t, eagle grip, and words. she changes to babalon whom he invokes in silence) g.c: peace from the sun! and from the o.h.o. and from the g(rand) m(aster) b(aphomet) c.b: the graal is veiled (g.c. and c.b. leave the temple followed by others all arm in arm; s.b. and k.s. bring up the rear, di

thee, yet all thy life in heart and spirit being hers, thy death shall be the consummation of these betrothals, an entry into the closed palace of thy lady. and of such espousals mayst thou read in liber ccccxviii, more especially in the ninth and in the second aethyrs. it is to be noted in all this that both god and the soul are male or female as convenience requires. see, for a curious example, the mystic treatise called the bagh-i-muattur. xi of lesser marriages this matter is easy, for the souls of the elements desire constantly this salvation. but let the adept beware: 1. that he choose wisely a reasonable soul, docile, apt, beautiful, and in all ways worthy of love. 2. that he fall not ever from love of the great goddess into love of this inferior, but give only as a master and of hi

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

246 an account of the remains of the worship of priapus, lately existing at isernia, in the kingdom of naples: in two letters: one from sir william hamilton, k.b, his majesty s minister at the court of naples, to sir joseph banks, bart, president of the royal socieity. and the other from a person residing at isernia: to which is added a discourse on the worship of priapus and its connection with the mystic theology of the ancients. by r. p. knight, esq. london: printed by t. spilsbury, snowhill. m.dcc.lxxxvi. a letter from sir william hamilton, etc. naples, dec. 30, 1781. sir, aving last year made a curious discovery, that in a province of this kingdom, and not fifty miles from its capital, a sort of devotion is still paid to priapus, the obscene divinity of the ancients (though under ano

xcess or perversion. neither are organs of one species of enjoyment naturally to be considered as subjects of shame and concealment more than those of another; every refinement of modern manners on this head being derived from acquired habit, not from nature: habit, indeed, long established; for it seems to have been as general in homer s days as at present; but which certainly did not exist when the mystic symbols of the ancient worship were first adopted. as these symbols were intended to express abstract ideas by objects of sight, the contrivers of them naturally selected those objects whose characteristic properties seemed to have the greatest analogy with the divine attributes which they wished to represent. in an age, therefore, when no prejudices of artificial decency existed, what

e nativities and actions of the gods, like those of homer and callimachus; but these are compositions of a different kind, and are properly invocations or prayers used in the orphic mysteries, and seem nearly of the same class as the psalms of the hebrews. the reason why they are so seldom mentioned by any of the early writers, and so perpetually referred to by the later, is that they belonged to the mystic worship, where everything was kept concealed under the strictest oaths of secrecy. but after the rise of christianity, this sacred silence was broken by the greek converts who revealed everything which they thought would depreciate the old religion or recommend the now; whilst the heathen priests revealed whatever they thought would have contrary tendency; and endeavoured to show, by pu

to whom all adoration and worship were directed, and who is therefore frequently considered as the sole and supreme cause of all things. his agency being supposed to extend through the whole material world, and to produce all the various revolutions by which its system is sustained, his attributes were of course extremely numerous and varied. these were expressed by various titles and epithets in the mystic hymns and litanies, which the artists endeavoured to represent by various forms and characters of men and animals. the great characteristic attribute was represented by the organ of generation in that state of tension and rigidity which is necessary to the due performance of its functions. many small images of this kind have been found among the ruins of herculaneum and pompeii, attache

most exalted of the deities, the first of the heavenly gods and goddesses, the queen of the shades, the uniform countenance; who dispose, with my nod, the luminous heights of heaven, the salubrious breezes of the sea, and the mournful silence of the dead; whose single deity the whole 1 pausanias (lib. ii) says he knew the meaning of this symbol, but did not choose to reveal it, it being a part of the mystic worship. 2 plate iii, fig. 1. 3 lib. i. 40 on the worship world venerates, in many forms, with various rites, and various names. the egyptians, skilled in ancient learning, worship me with proper ceremonies, and call me by my true name, queen isis. 1 according to the egyptians, isis copulated with her brother osiris in the womb of their mother; from whence sprung arueris, or orus, the a

not excluded from the benefits awarded to every moral virtue; for, as the divine teacher says, if they do it with a firm belief, in so doing they involuntarily worship even me. i am he who partaketh of all worship, and i am their reward.1 this universal deity, being the cause of all motion, is alike the cause of creation, preservation, and destruction; which three attributes are all expressed in the mystic syllable om. to repeat this in silence, with firm devotion, and immoveable attention, is the surest means of perfection,2 and consequent reabsorption, since it leads to the contemplation of the deity, in his three great characteristic attributes. the first and greatest of these, the creative or generative attribute, seems to have been originally represented by the union of the male and

tus, maronea &c. 56 on the worship subordinate deities, or personified modes of action of the great universal generator, represented by the symbol in the middle, to which the others are represented as paying their adorations, with gestures of humility and respect.1 what is the precise meaning of these four symbolical figures, it is scarcely possible for us to discover, from the small fragments of the mystic learning of the ancients which are now extant. that they were however intended as personified attributes, we can have no doubt; for we are taught by the venerable authority of the bagvat geeta, that all the subordinate deities were such, or else canonised men, which these figures evidently are not. as for the mythological tales now current in india, they throw the same degree of light u

TYSON DONALD NEW MILLENNIUM MAGIC

l working these general descriptions should be applied to known gods and goddesses, who can then be invoked through the points of the nonagram. they are also useful when creating unique god-forms with desirable qualities. human beings can be separated into one of the categories and magically acted upon through the appropriate point of the nonagram. other uses will suggest themselves to the magus. the mystic and cult leader g. i. gurdjieff taught a type of nonagram in private lectures given to his inner circle of followers in st. petersburg in 1915. the construction of gurdjieff's symbol, which he called the enneagram and regarded as the universal symbol and the philosopher's stone, is based on the decimal equivalents of the divisions of seven'/7,2/7 'y7, and is completely described by p. d

ork with in the world of forms. the final verse of the poem is interesting because it reveals the close kinship between the word and the deed in magic. an action is a shell for the underlying reality it contains. the soul of the action is the pattern upon which the actual act bases its structure. likewise, the word or words for the action are also only forms, or shells, of the underlying reality. the mystic sees no significant difference between the word and the deed, the name and the object-both are illusory cocoons spun around the reality that is directly manifested from the all. in practical terms, the signs the magus wins from the light of spirit through his or her personal seeking will act as the basis for further meditations, and while only a few signs will be given at the start, the

ction. only by utterly annihilating the illusions of dreams and also the illusions of waking life can the fixed axis of the wheel of spirit be attained. this fourth and final stage is not for the magus because it precludes magic. by its nature magic is part of cause and effect. the dreamless state has nothing to do with the world of forms. the magus is always one who wishes to change and cre- ate-the mystic desires only to be. however, magic must never be thought of as a lower study than mysticism. the true magus transcends the mystic. like that great master of magic, jesus, he or she attains oneness with the light, then voluntarily renounces it to return to the world of illusion to reform and elevate humanity. the very highest level of attainment is always that of the magus. all the great

ying locus upon which all forms are based, not only forms of matter and energy, but ideas, emotions, and beliefs as well. considering the definition from this expanded perspective, the magus may be distinguished from the scientist, who seeks only to manipulate the forms of the cre- ated universe without acknowledging the light of spirit or the unmanifest. he or she may also be differentiated from the mystic, who seeks only a perfect union with the all and has no desire to manipulate the universe of forms beyond that goal. the mechanical being, the scientist, denies heaven and revels in earthly delights. for scientists, the furnaces of vulcan are the be-all and end-all of exis- tence. the mystical being, the saint, denies the forms of earth and glories in the spirit. encased in flesh, mysti

TYSON DONALD SOUL FLIGHT

ame blavatsky, 39-40. there is undoubtedly much more myth in the unobserved portions of the life of blavatsky than fact. she had no intention of telling the truth about herself when a more exciting lie would add to the aura of mystery and romance that she deliberately cultivated. this hidden period in her life, the ten years after her first marriage in which she is supposed to have wandered among the mystic masters of tibet and india, was probably a good deal more squalid than she preferred to acknowledge. she traveled on the fringes of the law, taking advantage of the foolish, and it was during this period that she acquired the tricks of the seance that served her so well as the leader of the theosophical movement. the hardship of her vagabond life was undoubtedly mitigated by the regular

ilk ribbon above a disk inscribed with hebrew letters and occult symb o l "h o wever, in a footnote in the earlier work ritual magic in england (1970, king described the device more simply as a gold ring on a silk thread, held suspended above a disk on which were written the letters of the alphabet.l19 it is possible that mathers and his wife used a complex wheel of hebrew letters patterned after the mystic alphabet rose that was the central part of the rosy-cross symbol of the golden dawn, wherein the hebrew alphabet is inscribed on twenty-two petals arranged in three concentric circles. i believe it is just as likely that a simpler yes-no oracle made up of a cross surrounded by a circle was employed. if so, the movements of the ring swinging on the thread, either forward and back along t

rosicrucian and freemason general karl haushofer, founded the luminous lodge of the vril society in 1925, the same year in which the thule society was dissolved. the author wulf schwarzwiiller asserted that the purpose of the vril society was to investigate the roots of the aryan race, and to perform ritual exercises designed to awaken the power of vril. he claimed that haushofer was a student of the mystic gregor ivanovich gurdyev, better known as g. i. gurdjieff (c. 1866-1949 "both gurdjieff and haushofer maintained that they had contacts with secret tibetan lodges that possessed the secret of the 'superman. the lodge included hitler, alfred rosenberg, himrnler, goring, and hitler's subsequent personal physician dr. morell."15* adolf hitler and the age of horus it is doubtful that hitler

TYSON DONALD THE POWER OF THE WORD

is fascinating to compare the words of levi with those of papus; of s.l. macgregor mathers, the leader of the golden dawn, with those of aleister crowley, his former student and the self-proclaimed great beast of the apocalypse; of helena p. blavatsky, the leader of the theosophists, with paul foster case, the founder of builders of the adytum; of p.d. ouspensky, the disillusioned former pupil of the mystic gurdjieff, with frater achad, a rebellious student of crowley. even in modern times, tetragrammaton continues to exert a powerful fascination over magicians working in the western tradition of ceremonial magic. contemporary kabbalists and occultists discover in the arrangement of the four letters of the ineffable name the essential pattern of the entire universe. the many magical corres

WAITE ASPECTS OF MASONIC SYMBOLISM

god, but son also of mary- one of whose titles, according to latin theology, is queen of heaven. the hidden life in egypt and nazareth corresponds to the life of seclusion led by the mystae during their period of probation between the lesser and greater mysteries. the three years of ministry are in analogy with the temple-functions of the mystagogues. but lastly, in egypt and elsewhere, there was the mystic experience of the pastos, in which the initiate died symbolically; as jesus died upon the cross. the christian "symbolum" says- descendit ad inferos: that is "he descended into hell; and in the entranced condition of the pastos, the soul of the postulant was held or was caused to wander in certain spiritual realms. but in fine, it is said of christ- tertia die resurrexit "the third day

had their excuses in their period. the point on which i would insist is that in the symbolism of the old initiations, and in the pageant of the christian mythos, there is held to be the accurate delineation of a mystical experience, the heads and sections of which correspond to the notions of mystic birth, life, death and resurrection. it is a particular formula which is illustrated frequently in the mystic literature of the western world. long before symbolical masonry had emerged above the horizon, several cryptic texts of alchemy, in my understanding, were bearing witness to this symbolism and to something real in experience which lay behind it. in more formal christian mysticism, it was not until the 16th century and later that it entered into the fullest expression. now, that which is

smemberment necessitated a long quest before the most important of his organs was left finally lost. the three days are usually foreshortened at both ends; the first is an evening, the second a complete day, while the third ends at sunrise. i is an allusion to the temporal brevity ascribed in all literatures to the culminating mystical experience. it is remarkable, in this connection, that during the mystic death of the candidate in the third degree, the time of his interned condition is marked by three episodes, which are so many attempts to raise him, the last only being successful. operative masonry two things follow unquestionably from these considerations, so far as they have proceeded. the interest in operative masonry and its records, though historically it is of course important, h

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

only to produce filthy, nocturnal sexual pollutions with all of its fatal consequences. hatha yoga is just a matter of acrobatics that have the power of taking the student out of the superior worlds in order to enslave him in the physical world. we have never known of an acrobatic hatha yogi with internal illuminated powers. three rays of illumination of intimate selfrealization exist: the yogi, the mystic and the perfect matrimony. however the three rays inevitably have the need for sexual magic. anything that is not directed through sexual magic is a useless waste of time. we come out from eden through the doors of sex and only through those doors can we return to eden. eden is sex in itself. the seventh arcanum is represented by a crowned warrior that carries a triangle above his crown

WESTERN MANDALAS OF TRANSFORMATION SR AL

ictured in most tarot decks behind the image of michael the archangel. this angel signifies the higher self, which is preparing the personality for the great transformation that the soul undergoes in becoming so totally absorbed in god that it loses all sense of self. this is represented by the metaphor of the arrow which has been released from the bow and finds its way directly into the heart of the mystic. there are many other layers of mystical and alchemical interpretation, but our principal purpose is talisman-making. how do we go about connecting with the energy this archetypal key represents through talismanic artwork? figure 13-i figure 13-j figure 13-k figure 13-l we first have to choose the word we want to spell symbolically. we can choose the angelic name (michael, as in the exa

WICCA EIGHT SABBATS OF WITCHCRAFT

could pen the following lyrics for jethro tull: for the may day is the great day, sung along the old straight track. and those who ancient lines did ley will heed this song that calls them back. a m i d s u m m e r' s celebration= by mike nichols* the young maid stole through the cottage door, and blushed as she sought the plant of pow'r 'thou silver glow-worm, o lend me thy light, i must gather the mystic st. john's wort tonight, the wonderful herb, whose leaf will decide if the coming year shall make me a bride* in addition to the four great festivals of the pagan celtic year, there are four lesser holidays as well: the two solstices, and the two equinoxes. in folklore, these are referred to as the four 'quarter-days' of the year, and modern witches call them the four 'lesser sabbats, o

WICCA WITCHCRAFT TODAY

e since each mystery had different rites and myths but was the same, this must mean that they had some inner secret. in his learned work the villa of the mysteries, professor vittorio macchioro has this to say on the subject 'the mystery is a special form of religion which existed amongst all ancient peoples, and among primitive peoples still preserves very considerable importance. its essence is the mystic palingenesis, that is to say, a regeneration brought about by suggestion. in its most perfect stage this palingenesis is a veritable substitution of personality: the man is invested with the personality of a god, a hero or an ancestor, repeating and reproducing the gestures and actions attributed to him by tradition' only those deities who, owing to their own mythical history, bore with

al ceremonies by means of which the woman is initiated into the orphic mystery and attains communion with zagreus '1. the liturgy begins with a maiden who, aided by an attendant and two young boys, one holding a mirror before her, and superintended by a priestess, is performing her bridal toilet. she is draped in the sindon, a ritual veil which was placed on the neophytes in the mysteries; she is the mystic bride, the catechumen, preparing to celebrate under the symbol of matrimony her communion with dionysus. it is she who is the protagonist of the entire liturgy '2. draped in the sindon the maiden reverently approaches a nude youth evidenced to be a priest by the high dionysiac boots he is wearing. this embades, under the tender guidance of a priestess, is reading a charge or ritual from

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ndition of it. it is only goodness which gives extras, and so i say again that we have much to hope from the flowers. the emperor s horses the te of piglet pg. 196 a great man retains a child s mind. and, as the following story by chuang-tse shows, the great man respects the child s mind, as well: accompanied by six of his wisest men, the yellow emperor journeyed to chu-t zu mountain, to speak to the mystic ta kuei. in the wilderness of hsiang ch eng, the procession lost its way. after wandering for some time, the men came upon a boy tending horses. do you know the way to chu-t zu mountain? they asked him. i do, the boy replied. in that case, they said, would you know where we might find the hidden dwelling of the hermit ta kuei? yes, he answered, i can tell you. what a fascinating child!

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

umbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott sun, 20. nergal (mars, 12. and beltis or mylittal, 15 and nin is saturn, 10. 31. it will be noticed that the great number of sol is 666, called sorath, surt, the number of the beast, about, which so much folly has been written. one famous square of five times five divisions, amounting in most directions to 666, is formed of the mystic words sator, arepo, tenet, opera, rotas. of these the first, third and last number 666, but opera and its reverse number only 356. the number 608 is notable, being in coptic, phre, the sun 500, 100, 8. and in greek we find vhs, 400, 8, 200, which becomes ihs in latin, for the greek upsilon changes to y and i in latin, and so we obtain the anagram of iesus hominum salvator. kircher point

. the letters of iesous also make a magic square of 36 divisions, adding every way to 888. consult the arithmologia of kircher. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott remember illius meminit sybilla de nomina ejus vaticinando, onoma sou monades, dekades, ekaton tades okto, or nomen tuum 8 unitates, denarii, 8 centenarii--see st. augustine, de civitate dei. note the mystic word abraxas is 1, 2, 100, 1, 60, 1, 200=365 in greek letters. as a curiosity, note that the roman x for 10 is two v s, which are each 5. c, for 100 consists of two l s which are 50. priscian says i for 1, was taken from i in the middle of the greek mia, female of eis, i and v for 5 because it was the fifth vowel. to remember hebrew numerals note a, i, q=1, 10, 100. and in greek a, i, r

. the body of joseph was carried 400 miles to burial. david is said to have had a guard of 400 young men who rode in golden chariots at the head of his army. 410. the first temple stood 410 years, and the second temple 420. 474. the number of daath, dot, secret wisdom, the union of chokmah and binah. 496. the number of malkuth (mlkt, the kingdom, the 10th sephirah. 500. kosmos. 543. the number of the mystic name aheie asher aheie, i am that i am (ahih ashr ahih. 550. shmir, the shamir, the magical insect which cut the stones for solomon s temple. 608. 608 is a very notable number, representing the sun. martianus capella, of the 5th century, says: the sun is called in italy, the god sol; at the nile, serapis; at memphis, osiris; he is also attis; adonis at byblos; and ammon in libya; also t

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

of the imagination, a divine power which controls consciousness "relieve yourself to be above body, and you are" says the oracle; it might have added "then shall regenerate phantasy disclose the symbols of the soul" but it is said "on beholding yourself fear" i.e, the imperfect self. everything must be viewed as ideal by him who would understand the ultimate perfection. will is the grand agent in the mystic progress; its rule is all potent over the nervous system. by will the fleeting vision is fixed on tile treacherous waves of the astral light; by will the consciousness is impelled to commune with the divinity: vet there is not one will, but three wills the wills, namely, of the divine, the rational and irrational souls to harmonize these is the difficulty. it is selfishness which impede

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

n, louis. time in islamic thought. in man and time: papers from the eranos yearbooks, edited by joseph campbell, 108 114. princeton: princeton university press, 1957. matt, daniel c. ayin: the concept of nothingness in jewish mysticism. in the problem of pure consciousness: mysticism and philosophy, edited by robert k. c. forman, 121 159. new york: oxford university press, 1990. bibliography 289. the mystic and the mizwot. in jewish spirituality from the bible through the middle ages, edited by arthur green, 367 404. new york: crossroad, 1986. may, todd. reconsidering difference: nancy, derrida, levinas, and deleuze. university park: pennsylvania state university press, 1997. mayhew, robert. the female in aristotle s biology: reason or rationalization. chicago: university of chicago press

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

spirit (active and passive) while vibrating "exarp, bitom, nant.a, hcoma" return the rose to the altar. make the portal sign and vi brate "ol sonuf vaorsagi goho iada salta elexarpeh comananu tabitom zodakara eka zodakara od zodameranu do kikle qaa piape piamoel od voan. i invoke ye, ye angels of the celestial spheres, ye are the guardians of the gates of the universe. be ye also the guardians of the mystic sphere. keep removed from this sphere all that is destructive to it and keep all the balance and harmony. let this sphere be pure and holy so that the powers of the holy seal of truth may flow in peace and harmony within this humble sphere" take up the lotus wand, holding it by the white band. ci] cumambulate deosil to the east. stand between the pillars. poir the rose of the lotus wand

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

s placed in a doister at the age of five where he learned some greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land; but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar: that is 'the blood of the lamb' there he was duely initiated, and took the mystic title christian rosenkreutz, or christian of the rose cross. he then so improved his knowledge of the arabian tongue, that in the following year he translated the book 'm' into latin, which he afterwards brought back with him to europe "after three years he went into egypt, where there was another temple of the order. there he remained for a time still studying the mysteries of nature

ight feet high. although in the tomb of the sun does not shine, it is lit by the symbolic rose of our order in the centre of the first heptagonal ceiling. in the midst of the tomb stands a circular altar, and after having raised the brazen plate or lid of the pastas, discover the body of our founder, with all the ornaments and insignia. upon his breast was the book 't' a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning christian rosenkreutz, beneath which earlier fraters had inscribed their names. following this came the names of the three highest chiefs of the order, viz: frater hugo alverda, the phrisian, in the 576th year of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in t

hat an english translation of the fama was done in london by eugenius philalthes, in 1652. at that time he was supreme magus in anglia, or chief adept in charge of our phraseology. in conclusion, it only remains for me to point out that while the historical element has a unique interest for every member of the 5=6 grade of the second order, this in itself is a minor consideration as compared with the mystic symbolism involved therein. the 120 years has other references, as the 5=6 ritual itself testifies. this was the number of princes, which darius set over his kingdom; that daniel was a magus among the chaldees, while another hint as to its meaning lies in the suggestion as to how that number was arrived at. in the 5=6 grade, the symbolism of the rainbow colours is especially exemplified

ss of gold, in the sign of osiris slain; and then "we receive thee as adeptus minor in that sign of rectitude and self sacrifice" the affirmation of three parts is then proceeded with: the chief adept says "be thy mind opened unto the higher (second adept "be thy heart the centre of light (third adept "be thy body the temple of the rosy cross" the pass word is then announced, which is formed from the mystic number of the grade: 21. this pass word, however, is the divine name of kether: it is used as the pass word of this grade of tiphareth in order to affirm the connection between the two. then the chief adept says that the key word is i.n.r.i. the three adepts themselves represent chesed, geburah and tiphareth. the creator, the destroyer and the sacrificed one: isis, apophis and osiris eq

honoured adepti majores, assist me to open the vault of the adepti in the exalted grade of geburah. excellent prince of the horizon, see that all present have been admitted to the mystery" 2nd ad "very honoured fratres et sorores give the sign (done) ch.ad "noble lord of eventide what is the word" 3rd ad "elohim gebur" ch.ad "grant us thy strength, 0 lord. excellent prince of the horizon what is the mystic number formed therefrom" 2nd ad "the number is twenty" chad "noble lord of eventide what is the signification thereof" 3rd ad "it is the union of the enochian tablets and the kerubic emblems" ch.ad "the lord is my strength and my song" 2nd ad "he is also become my salvation" ch.ad "in the strength of elohim gebur, let us with tranquil minds and recollected hearts enter into the valley o

the voice. celebrant he shall enter in peace. the secret doctrine is the tree of life for those who cultivate it. he shall enter the kingdom of god. the law is the tree of life. he shall come forth with joy and be welcomed with gladness. the law is the waters of life. the hegemon leads the philosophus to the western side of the tablets. celebrant frater adveniat regnum (tvl alius, i salute you by the mystic title of pharos illuminans, conferred on you in the grade of philosophus. may your presence be as a tower of light in the presence of your peers. i have come from the secret places through a hidden door, carrying a great dispensation for your advancement in a world unknown. give me the symbol which you received in the 4=7 grade. philosophus (who is prompted by the hegemony--master of th

ght, the true illumination that is within, even the sun of thy truth, the inexpressible splendour of thy presence, and the glory of thy perfect union. the celebrant returns to his throne and remains standing. celebrant fratres et sorores, i declare that the word is* and that its meaning is the veil of the tabernacle. he gives the closing sign. celebrant in and by that word, and in accordance with the mystic sign, i dose this holy temple. he gives the battery of the grade. here ends the ritual of the portal of the rosy cross. appendix three inner order study curriculum of the golden dawn zealator adeptus minor stage one 1. admission ceremony, after which receive ritual a (general instructions. adeptus minor ritual is to be studied thoroughly, especially the clauses of the obligation. 2. rec

ALEISTER CROWLEY MAGICK WITHOUT TEARS

re as strong, as the fear. here is the point at which they link up with sex and magic without tears get any book for free on: www.abika.com 302 religion. oh, how well nigh almighty is the urgency to him who reads those few great writers who understood the subject from experience: de quincey, ludlow, poe and baudelaire: into whom burn the pointed parallels between their adventures and those of all the mystics, east and west! the worst of this correspondence-form is that you are always asking simple elementary questions which require half a dozen treatises to answer: so, take this, with my blessing! love is the law, love under will. yours fraternally, 666 p.s. one further reflection. with all these "sore spots" is closely linked the idea of cruelty. i need not touch upon the relation of crue

the conception of molecules, atoms, electrons, protons, neutrons and so on, and nobody needs telling nowadays what unfathomable potencies lie hidden in the atom. when i say subtler, moreover, i mean it. the analysis of matter has resulted in the extraordinary discovery that the definition of matter as given by the physicist of to-day is very similar indeed to the definition of spirit as stated by the mystics of the middle ages. henry poincar has well pointed out that the results of scientific experiment as we know them, are altogether in their way dependant on the existence of our own peculiar natures. if, for example, we had no sense to use in our exploration but that of hearing, we should have worked out a classification of trees entirely different from that which we now possess. we shou

ALEISTER CROWLEY THE SWORD OF SONG

nceivably swift. to consider it, to watch it, is beweildering, and to some people becomes intensely terrifying. it is as if the solid earth were suddenly swept away from under one, and there were some dread awakening in outer space amid the rush of incessant meteors lost in the void. all this is old knowledge; but who has taken steps to alter it? the answer is forbidding: truth compels me to say, the mystics of all lands. their endeavour has been to slow the rate of change; their methods perfect quietude of body and mind, produce in varied and too often vicious ways. regularisation of the breathing is the best known formula. their results are contemptible, we must admit; but only so because empirical. an unwarranted reverence has overlaid the watchfulness which science would have enjoined

are mentioned, and to attack the problem ab initio on the severely critical and austerely arduous lines which have distinguished their labours in other fields? a. c. more, though the establishment of this new estate of consciousness seems to open the door to a new world, a world where the axioms of euclid may be absurd, and the propositions of keynes* untenable, let us not fall into the error of the mystics, by supposin that in this world is necessarily a final truth, or even a certain and definite gain of knowledge. but that a field for research is opened up no sane man may doubt. nor may one question that the very first fact is of a nature disruptive of difficulty philosophical and reasonalbe; since the phenomenon does not invoke the assent of the reasoning faculty. the arguments which

say for them that they have tried to square their religion with their common sense. the christians, on the other hand, though they saw whither the manichean heresy1 must lead, and crushed it, have not officially admitted the precisely similar conclusion with regard to man, and denied the existence of the human soul as distinct from the divine soul. trismegistus, iamblichus, porphyry, boehme, and the mystics generally have of course substantially done so, though occasionally with rather inexplicable reservations, similar to those made in some cases by the vedantists themselves. man then being disproved, god the person disappears for ever, and becomes atman, pleroma, ain soph, what name you will, infinite in all directions and in all categories to deny one is to destroy the entire argument

ALEISTER CROWLEY EQUINOX EQ I 2 2

ated the seven letters in vitriol, sulphur, 235 and mercury with the alchemical powers of the seven planets; precipitating the salt from the four elements- subtilis, aqua, lux, terra; and mingling flatus, ignis, aqua, and terra, smote them with the cross of hidden mystery, and cried "fiat lux" youth strides on with hasty step, and by summer of this year- 1898- we find p. deep in consultation with the mystics, and drinking from the white chalice of mystery with st. john, boehme, tauler, eckart, molinos, levi, and blake "rintrah roars and shakes his fires in the burden'd air, hungry clouds swag on the deep" insatiable, he still pressed on, hungering for the knowledge of things outside; and in his struggle for the million he misses the unit, and heaps up chaos in the outer darkness of illusio

ALEISTER CROWLEY EQUINOX EQ I 2

f the most extraordinary interest. even as insanities, they would demand the strictest investigation from the light they throw upon the working of the brain. but as it is! all the sacred literature of the world is full of them; all the art and poetry of all time is inspired by them; and, by the lord harry! we know nothing about them. nothing but what vague and troubled reflections the minds 87 of the mystics themselves, untrained in accuracy of observation, bring back from the fountains of light; nothing but what quacks exploit, and dotards drivel of. think of what we claim! that concentration and its results can open the closed palace of the king, and answer the riddle of the sphinx. all science only brings us up to a blind wall, the wall of philosophy; here is your great ram to batter a

ALEISTER CROWLEY EQUINOX EQ I 4

g scientific knowledge, is merely a psychical event. this fact cannot be banished by the well-known method of the ostrich (pp. 39, 40 "the real mystery of mysteries is the mind of man. why, with a pen or brush, one man sits down and makes a masterpiece, and yet another, with the self-same instruments and opportunities, turns out a daub or botch,is twenty times more curious than all the musings of the mystics, works of the rosicrucians, or the mechanical contrivances which seem to-day so fine, and which our children will disdain as clumsy (r. b. cumminghame graham in his preface to "the canon. 6 form here is synonymous with the hindu m y, it is also the chief power of the buddhist devil, mara, and even of that mighty devil, choronzon. this form? sense perception. what will destroy this form

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

or soul, and the bodies which hold that soul enshrined. this is not by any means so universally developed. most men do not as yet distinguish with accuracy between themselves as the thinker, persistent in time and space, and the vehicle through which they think, which is ephemeral and transient. the real recognition of this essential duality, and the scientific appreciation of it is to be seen in the mystics, the advanced thinkers of the race, the conscious aspirants, and those nearing the portal of initiation. third. discrimination between soul and spirit, or the realisation by the man that not only can he say "i am; not only can he realise that "i am that; but that he can advance to a still further realisation, and say "i am that i am" in all these expansions and appreciations the discri

many of the human monads seek this particular stream of energy lies in the right understanding of the above suggestion. the initiates who tread this way are primarily those of the fourth and the sixth order. as earlier pointed out, this is the path that the "lords of compassion" most frequently follow, and at this time the egyptian master and the master jesus are preparing themselves to tread it. the mystics of the occident who have come into incarnation during the past one thousand years are a peculiar group of egos whose impulse is towards this type of cosmic energy. in this system they have developed certain basic recognitions and the "ecstasy" of the occidental mystic is the germ, latent within him, which will some day flower forth into that cosmic rapture for which we have as yet no n

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

t this time! but, along with this tendency toward pure humanity and the drift away from the standardization of the human unit, there emerges a group to whom we give the name of mystics. they testify to another world of experience and contacts. they bear witness to a personal realization and to a phenomenal manifestation and satisfaction of which the average man knows nothing. as dr. bennett says "the mystics themselves have described their attainment as a seeing into the meaning of the universe, a seeing of how all things belong together. they have found the clue."11(11) down the ages they have come forth and said in unison: there is another kingdom in nature. this kingdom has its own laws, its own phenomena and its own intimate relationships. it is the kingdom of the spirit. we have found

of the human family have always penetrated, returning to tell us of their experiences. let us regard all manifestations of life as spiritual, and so widen the usual meaning of this word to signify the energies and potencies which lie back of every form in nature and which give to each of them their essential distinguishing characteristics and qualities. for thousands of years all over the planet, the mystics and knowers have borne witness to experiences in subtler worlds where they have been brought into contact with forces and phenomena which are not of this physical world. they speak of meeting with angelic hosts; they refer to the great cloud of witnesses; they commune with the elder brothers of the race who work in other dimensions and who demonstrate powers about which ordinary human

omena which are not of this physical world. they speak of meeting with angelic hosts; they refer to the great cloud of witnesses; they commune with the elder brothers of the race who work in other dimensions and who demonstrate powers about which ordinary human beings know nothing; they speak of a light and of a glory; of a direct knowledge of truth and of a world of phenomena which is uniform to the mystics of all races. that much of the testimony can be discarded on the grounds of hallucination may be true; that many of the saints of old were psychopathic cases and neurotics may be equally true; but there still remains a residue of testimony and a sufficient number of reputable witnesses, substantiating this testimony, to force our belief in its verity. these witnesses to the unseen worl

if carried forward along the same lines, will become a detriment instead of a help, because man is ready for something new? some of us believe that this is possible, and that it is time that educators should begin to prepare men for the new and divine experience and for that wonderful experiment which will put them everywhere in possession of themselves a thing hitherto the choice prerogative of the mystics and knowers of the race. these knowers have testified to a wider world than the one revealed to us by the mechanism of the nerves, and investigated by the chemist, the physicist, the biologist and the anthropologist. they have spoken in no uncertain terms of a realm of contacts and of awareness in which the ordinary senses are useless. they claim to have lived and moved in these subtle

ough proper meditation, enables him to orient himself towards the soul, as detached from the mechanism, and thus, therefore, towards a new state of awareness of being. the relation of the soul to the oversoul is that of the part towards the whole, and it is this relation and its consequent recognitions, which develop into that sense of oneness with all beings and with the supreme reality to which the mystics have always testified. its relation to the human being is that of the conscious entity towards its medium of expression; of the one who thinks, towards the instrument of thought; of the one who registers feeling, towards the field of sensuous experience, and of the actor, towards the physical body the sole means of contact with that particular field of activity, the world of physical l

eme 'one. if this be so, the present preoccupation with psychic or quasi-psychic matters of the more advanced representative of western thought and science, may or rather must sooner or later be succeeded by an equally serious attention to matters of higher and even of highest import."19(54) thus it will be seen that the claims made for meditation are very high, and the weight of the testimony of the mystics and initiates of all the ages can be brought in corroboration of them. the fact that others have achieved may encourage and interest us but does no more unless we ourselves take some definite action. that there is a technique and a science of union, based on the right handling of the mental body and its correct use may be profoundly true, but this knowledge serves no purpose unless eac

g plate. we are already utilizing the five senses as avenues of perception, and they telegraph constant information to the brain. through their medium, information as to five vast fields of knowledge, or of five ranges of vibrations, is made available to man. it is intended that the mind should serve a similar purpose. this is summarized for us by meister eckhart, and embodies the position of all the mystics in both hemispheres "first, see that thy outward senses are properly controlled..now turn to the inward senses or noble powers of the soul, lower and higher. take the lower powers first. these are intermediate between the higher powers and the outward senses. they are excited by the outward senses; what the eye sees, what the ear hears, they offer forthwith to desire. this offers it ag

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ogos of our planet, but all the lives and consciousnesses within our solar system. the nature of this awareness is only possible of comprehension by the man who has arrived at soul-knowledge. the great need at this time is for experts in the life of the soul and for a group of men and women who, undertaking the great experiment and transition, add their testimony to the truth of the statements of the mystics and occultists of the ages. c. the body, the phenomenal appearance. not much need be written here anent this, for the body nature and the form aspect have been the object of investigation and the subject of thought and discussion of thinking men for many centuries. much at which they have arrived is basically correct. the modern investigator will admit the law of analogy as the basis o

derstood, the mind will be regarded as the positive factor and the other two aspects of the form nature will respond receptively. they will be the automatons of the mind. 4. the relation between the soul and the personality, which is the problem engrossing the attention of aspirants now, for they are the pioneers of the human family, the pathfinders into the world of the soul. with this relation, the mystics and the occultists concern themselves. 5. the relation between the centres below the diaphragm and those above, or between: a. the centre at the base of the spine and the thousand petalled lotus, the head centre. in this the four petals of the basic centre become the many, or the quaternary is lost in the universal. b. the sacral centre and the throat. in this there comes a union betwe

m of service. i would like to emphasize the statement anent "the words of reconstruction" begging all of you who earnestly desire to- 80- a treatise on white magic copyright 1998 lucis trust hear these words to study the introduction to the book, light on the path. let it be remembered that if the great ones have to change their plans as to this integrating group of mystics, it will be changed by the mystics themselves viewed as a group. the third objective is the development of the intuition and discrimination of the disciples in the world, and their ability to sense the higher vision and to achieve at the cost of the lower, the consciousness of that higher plane. they will have to remember that the lower objective, owing to its proximity, will loom in many ways more attractive, and can o

s proximity, will loom in many ways more attractive, and can only be transcended at infinite cost. intuition must be developed in many people, and their sense of values adequately adjusted before this group, which must inaugurate the new age, can measure up to the requirements. present day troubles are largely due to the lack of intuitive perception in the past and this fault lies primarily among the mystics of the world and not so much among the lower aspirants. the trouble has not lain in lack of idealism or even in a lack of intelligence and sincerity, it consists in the failure to sacrifice the personality at all times in order to make the intuitive realization demonstrate its realities. compromise has been permitted and in the occult world compromise is forbidden. when indulged in, it

esent the effect of this sign is constructive among the pioneers of the race, and destructive among the rank and file of humanity. facts about the coming aquarian age can be searched for in the current books on the subject and it profits not for me to enlarge upon them here. 4. faint emanations from the sacred "heart of the sun, unrecognized by the masses but instantly calling forth response from the mystics of the race who are asserting increasingly a group integrity of a very real moment and interest. these emanations are too high to be sensed by humanity at large, but the mystics react and are drawn together by the sensing of the new vibration. their work is then to step down the vibration so that its effects can be sensed in time by the foremost of the race. the work of this group of m

s. with that knowledge will come the steady growth of the building mystics, for when a man has found his soul and recognizes its relationship to its mechanism of expression, the threefold lower man, he automatically passes into the consciousness of the subjective life, begins to work with cause and is no longer lost in the world of effects. then he finds himself standing shoulder to shoulder with the mystics and knowers of all time. this is the trend of the religious impulse at this time and this is the glory of the coming age. if it is true that there is being gathered together in the background of our present world-state a group of mystics who are distinguished by knowledge, vision, and a power to work on mental levels, unseen and unrecognized by men, it could also be noted that this ban

h as- 191- a treatise on white magic copyright 1998 lucis trust 1. the soul is the form-building principle, producing attraction and cohesion. 2. this soul is an aspect or type of energy, distinguished from that of matter itself. 3. the atom has been recognized as an energy unit, but as yet the energy which sweeps atoms into aggregates which we call organisms and forms has not been isolated. this the mystics in the scientific world will sense and work to demonstrate during the next generation. it is this type of energy, the energy of the form building aspect of manifestation which is the source of all magical work; and it is this energy in the various kingdoms of nature that produces form, shape, species, kind, type and the differentiations which mark and distinguish the myriad forms throu

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

emonies. but where it is demonstrated that ritual and organised ceremonies are but the evidence of a custody of forces and energies, then the idea is constructive in its working out, cooperation with the plan becomes possible, and the aim of all the divine service begins to demonstrate. all service is governed by ritual. the coming in of the seventh ray will lead to this desired consummation, and the mystics who are training themselves in the technique of occult motive and in the methods of the trained magician will increasingly find themselves cooperating intelligently with the plan, and participating in those basic rituals which are distinguished by their power to: a. harness the forces of the planet to the service of the race. b. send forth those energies which will produce in some one

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

hat `except a man be born again, he cannot see the kingdom of god' and this birth is spoken of as that `of water and the spirit,'17 this is the first initiation; a later one is that `of the holy ghost and fire,18 the baptism of the initiate in his manhood, as the first is that of birth, which welcomes him as the `little child' entering the kingdom.19 how thoroughly this imagery was familiar among the mystics of the jews is shown by the surprise evinced by jesus when nicodemus stumbled over his mystic phraseology `art thou a master of israel, and knowest not these things'"20 facing these possible heights of attainment stand the disciples of the world at this time. here also stands the weary world disciple, humanity as a whole, worn and distraught, bewildered and restless, yet conscious of d

ion or of blindness in which we may temporarily find ourselves. but the doubt in the world today will be solved only when men bring to bear upon the problems of humanity, of god and of the soul, not only the clear cool light of the intellect, illumined by the intuition, but also the potency of past experience. if the sense of god has persisted in the world for untold ages, and if the testimony of the mystics and saints, the seers and the saviours of all time is historical and verifiable as it is then that testimony, in its wealth and universality, constitutes a fact as scientific as any other. these are days when a scientific fact seems to have some glamorous appeal. cycles of mysticism, cycles of philosophy, cycles of scientific expression, cycles of rank materialism such is the cyclic wa

eir faces. three kneeling kings or magi attended the birth initiation. at this crisis there were three disciples prostrate upon the ground, unable to look upon the glory which had been revealed. they thought that they knew their master, but the familiar presence had been transformed, and they stood before the presence. the sense of awe, of wonder and of humility is ever an outstanding reaction of the mystics of all time to the revelation of light. this episode is the first one in which we contact the radiance and the light which shone from the saviour, and which enabled him to say with truth "i am the light of the world" contact with god will ever cause a light to shine forth. when moses came down from mount sinai, his countenance was so irradiated that men could not look upon it, and hist

sonality that the transfiguration made its impact and produced revelation. thus again the essential duality of humanity is revealed through christ, and his threefold personality and his essential divinity are portrayed for us in such a way that the lesson (and the possibility) cannot be evaded. the apostles recognised god in their master, taking their stand upon the fact of this divinity, as have the mystics of all time. they "knew whom they had believed."14 they saw the light which shone in the person of jesus christ, and for them he was more than the person they had known heretofore. through this experience god became a reality to them. in the synthesis of the past, the present and the future, christ and those who were immediately his friends, met with god, and so potent was this combina

men and by the comforting presence of the divine self upon which he has learnt to rely. yet because christ entered thus into the place of outer darkness, and felt entirely deserted of all that had hitherto meant so much to him, both humanly and from the angle of divinity, he has enabled us to gauge the value of the experience, and has shown us that only through this place of outer darkness, which the mystics have justifiably called "the dark night of the soul" can we truly enter into the blessed companionship of the kingdom. many books have been written about this experience, but it is rare far rarer than the literature of the mystics would have us believe. it will become more frequent, as more and more men pass through the gates of suffering and of death into the kingdom. christ hung pend

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

s, and all those who, though in the front rank, yet take ideas and propositions and work with them for the ultimate benefit of the human family. they are the world aspirants, and those who are beginning to get the ideal of service into their consciousness. 7. those souls whose sense of awareness on the physical plane is now of such an order that they can pass on to the probationary path. they are the mystics, conscious of duality, torn between the pairs of opposites, but who are yet unable to rest until they are polarised in the soul. these are the sensitive, struggling people, who long for release from failure and from existence in the world today. their mind natures are alive and active but they cannot yet control them as they should and the higher illumination remains as yet a joyous ho

stands, and of which it is the outer appearance. but we have today largely exhausted our interest in the tangible symbol, and are searching again as a race for that which the outer world of appearance is intended to express. much is heard today of the new age, of the coming revelation, of the imminent leap forward into an intuitive recognition of that which has hitherto been only dimly sensed by the mystics, the seer, the inspired poet, the intuitive scientist and the occult investigator who is not too preoccupied with the technicalities and the academic activities of the lower mind. but one thing is oft forgotten in the great expectancy. there is no need for too great an upward straining or too intense an outward looking, to use terms which the usual limited point of view can grasp. that

e of the divine is concerned. it is claimed that it is not necessary to know about the planes and their various levels of consciousness, or about the law of rebirth and the law of attraction; it is an unnecessary tax upon the human mind to study the technical foundation for a belief in brotherhood, or to consider our distant origin and our possible future. it is nevertheless just possible that if the mystics down the ages had recognised these truths we might have had a better managed world. it is only today that those forces are being set in motion which will lead to a truer understanding of the human family- 309- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust a wiser comprehension of the human equipment, and, therefore, to an effort to bring hum

but this whole subject is still interpreted in terms of duality. sex is still imaginatively in his consciousness and is not relegated to a balanced place among the other instincts of the human nature; the result is an almost pathological interest in the symbolism of sex and what might be called a spiritualised sex life. this tendency is amply exemplified in the writings and experiences of many of the mystics of the middle ages. we find such expressions as the "bride of christ, the "marriage in the heavens, the picture of christ as the "heavenly bridegroom" and many such symbols and phrases. in the song of solomon, you find a masculine rendition of the same basically sexual approach to the soul and its all embracing life. these and many more unpleasant examples of a sex psychology are to be

al need and thus bring relief, peace, understanding and the realisation of divinity without and within, plus the relationship of the man to some extraneous factor called god, or the self, or the christ. this attitude is coloured always by a sense of duality; it leads to the attainment of union a union of which the marriage relation remains still the best symbol and illustration as the writings of the mystics of all periods and nationalities will testify, and which still preserves the consciousness of the two identities. the keynotes of the occult life have been (and rightly) the notes of knowledge, of the mental approach to the problem of divinity, the recognition of divine immanence and of the fact that "as he is so are we" there is, however, no sense of duality. the goal is the achieveme

is soul and personality. soul force can now flow unimpeded through the central channel of the "nadi" and all the other forces can flow unimpeded around it. it is whilst this process is going on and the- 359- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust forces within the "nadis" are being blended and thus forming one energy that most of the diseases of the mystics make their appearance, particularly those connected with the heart. simultaneously with this appearance of duality in the "nadis, the disciple finds himself able to use the two channels ida and pingala which are found up the spinal column, one on each side of the central channel. there can now be the free flow of force up and down these two "pathways of the forces" and thus out into th

ritual life; he fails to distinguish between the vision and the plan, between the manufactured unreal of the ages of mystical activity and the real which stands ever in the background of the life of the integrated human being. forget not that the vision (of heaven, of god, of christ, of any spiritual leader or of any millennium) is based in the majority of cases upon the dreams and aspirations of the mystics down the ages who have blazed the mystical trail, who have used the same terminology and- 363- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust employed the same symbols to express that which they sense, and to which they aspire and for which they long so yearningly. they all sense the same reality, lying behind the glamour of the world aspirat

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

l for recharging. 3. follow this by three minutes (for this is quite a long time, my brother) of complete silence, preserving, if you can, an unmoved consciousness. the charging with spiritual light and force can then take place. how is this done? it is done by the soul, your true self, gathering you, its personality, into itself a process of identification for which you must strive. this is what the mystics of the catholic church call the "true quiet of union- 263- discipleship in the new age- volume i copyright 1998 lucis trust 4. to this should succeed a moment wherein you seek to realise that that which the soul has done is a fact. this involves the renewed activity of the mental processes. 5. then, by the use of the creative imagination, carry this electrification (if i might use such

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

the masters of the wisdom was proclaimed. it has been carried forward in spite of misrepresentation, attack upon the concept, and scorn. recognition of the substantial nature of the available evidence and the appearance of an intuitive response by occult students and many of the intelligentsia throughout the world has been helpful. a new type of mystic is coming to be recognised; he differs from the mystics of the past by his practical interest in current world affairs and not in religious and church matters only; he is distinguished by his lack of interest in his own personal development, by his ability to see god immanent in all faiths and not just in his own particular brand of religious belief, and also by his capacity to live his life in the light of the divine presence. all mystics

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

y force, has led to a world which is suffering from cleavage in as true a sense as an individual person can suffer from a "split personality" the lines of demarcation between science and religion are a striking instance of this and have been clearly and forcefully drawn. the cleavage to which i refer has been drawn by the churchmen of the past and by no one else; the lines have been determined by the mystics, impractical and visionary, and by the fanatical devotees of some idea who were, nevertheless, unable to see the broad implications and the universal nature of these recognised ideas. i am generalising. there have been many devoted and holy sons of god who have never been guilty of the above stupidities and separative tendencies. at the same time as we recognise this, we must also reco

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

he result of his thoughtform playing in and through his energy body. this thoughtform embodies and expresses his world purpose. all the subhuman forms of life and the human forms up to the stage of advanced man are governed by divine thought through the medium of their energy bodies which are an integral part of the whole. they react, however, unconsciously and unintelligently. advanced humanity, the mystics and the knowers, are becoming increasingly aware of the mind which directs the evolutionary process. when this awareness is cultivated and the individual mind is brought consciously into contact with the mind of god as it expresses itself through the illumined mind of the hierarchy of adepts, we shall have the steady growth of omniscience. this is the whole story of telepathic interpla

ively speaking, are aware of its signs and manifestations. the world of subtle phenomena (called formless, because unlike the physical phenomena with which we are so familiar) is ever with us and can be seen and contacted and proved as a field for experiment and experience and activity if the mechanism of perception is developed as it surely can be. the sounds and sights of the heavenly world (as the mystics call it) are as clearly perceived by the higher initiate as are the sights and sounds of the physical plane as you contact it in your daily round of duties. the world of energies, with its streams of directed force and its centres of concentrated light is likewise present, and the eye of the see-er can see it, just as the eye of the mental clairvoyant can see the geometrical pattern wh

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

the second centre, that of the hierarchy of service. aquarius is pre-eminently a sign of constant movement, of changing activity and recurrent mutations, and the symbol for the sign is expressive of this state of activity. it is, therefore, a sign in which the significance of cycles is mastered and understood by the initiate. the results of the valley experience (to use the well-known language of the mystics of all ages) and of the mountain top with its vision and light, are very vividly depicted by the sign. the aquarian can experience the depths of depression and of self-depreciation or he can know and pass through the exaltation of the soul and the sense of spiritual power which soul control gives, and know them to be the interplay and the action and reaction which are necessary for gro

e soul consciousness, is governed (or should i remark, should be governed) by the wheel, proceeding anti-clockwise. both motions are in potent opposition and, symbolically speaking, produce eventually that "tearing asunder- 164- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust which always precedes initiation and illumination and which is testified to by all the mystics and initiates. this is in reality that which produces the destruction of the veil of illusion and is symbolically referred to in the new testament as "the veil of the temple was rent in twain from the top to the bottom" this constitutes the result of the dual activity of the great wheel. it precedes the dark night of the soul wherein the man stands pendant between heaven and earth and

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ow that this period saw me take a definite step forward along the path. slowly, and without knowing it in my brain consciousness, i was transitting from authority to experience and from a narrow theological belief in the verbal inspiration of the scriptures and the interpretations of my particular school of religious conviction, into a certain and sure knowledge of the spiritual verities to which the mystics of all time have borne witness and for which many of them have suffered and died. i found myself eventually possessed of a knowledge which has stood the test of time and trouble, as my earlier beliefs did not. it is a knowledge which reveals to me steadily and continuously how much, how very much, more i need to know. real knowledge is never static; it is but a door opening on to vaste

f the various churches, but the contributing of the funds deliberately and with intention to the work of the masters and to the helping of the plans of the spiritual hierarchy is practically unknown. the inclusive concepts of the ageless wisdom and the knowledge of the divine plan require money in order to reach the masses and it is for this that today humanity waits. this is largely the fault of the mystics, the esotericists and the professional "spiritual people" of the world who regard money as something evil and as something with which they must have no alliance. much harm has been done by those schools of thought who regard the desire for money (even if it is for the implementing of the masters' work) as harmful, evil and wrong; they state, therefore, that the true spiritual man must

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

ng and increasing tide of mental energy. with the intelligentsia of the world and the aspirant (those ready for, or already on, the probationary path) we find the above three streams reaching a point of equilibrium, and thus- 21- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust producing an integrating or coordinating personality. these number amongst them also the mystics of the world and the creative workers, who are conscious of the inspiration and the spiritual contact which indicates a beginning of the inflow of soul energy. with the disciples of the world, we find a group of men and women coming under the control of soul energy, whilst the other three energies are being increasingly subordinated to this higher type of control. it should be borne in

subject, for a long cycle of lives, to difficulties connected with the heart or with the nervous system in its various branches. frequently an advanced human being, such as an aspirant or a disciple, may have freed himself from the inherited taints, but will succumb to heart trouble, to nervous disorders, mental imbalance, and overstimulation. they are classified occasionally as the "diseases of the mystics" i would like to make it clear that it is not my intention to enter into the realm of physiological discussion, to elaborate the symptoms of disease, or to deal with the lesions, the pathological conditions, and the distressing details attendant upon the breakdown of any human organism. i am not going to write a treatise on anatomy or on the various sciences which have grown up from a

nsion of the disease, and know also whether or no it is the will of the soul that the disease should be cured. we have covered much ground of importance in this section and it will warrant your careful study. in the next one we will take up the peculiar problems of the disciple; i would ask you, in preparation for this, to study with attention, the teaching which i gave earlier on the diseases of the mystics*(3) much said there need not be repeated by me, but should be incorporated in our teachings on healing. i suggest that you read them and know something of the problems themselves, both theoretically and from an understanding of yourself. you should be aware of some of these difficulties in your own experience, at least to some degree. the sacred art of healing i do not intend, in this

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ently brings to the earnest disciple the experience terrible yet beautiful to which has been given the name of the "dark night of the soul" this dark night takes different forms and different degrees of intensity, according to the ray, the type and the point in evolution of the disciple. from it you cannot escape. but one error emerges if careful thought is given to this dark night as pictured by the mystics down the ages. their emphasis has, in the past, been laid upon the suffering which the personality experiences and the agony through which the personality goes. but in reality and from the angle of the facts, that is not the true dark night. the real "dark night" is that of the soul as it participates in the pain of humanity as a whole, in the agony of humanity's separation from god (a

nce of the masters of the wisdom was made. it has been carried forward in spite of misrepresentation, attack upon the concept and scorn; recognition of the substantial nature of the available evidence, and an appearance of an intuitive response by occult students and many of the intelligentsia throughout the world have been present. a new type of mystic is coming to be recognised; he differs from the mystics of the past (except in a few outstanding instances) by his practical interest in current world affairs and not in religious and church matters only; he is distinguished by his lack of interest in his own personal development, by his ability to see god immanent in all faiths and not just in his own particular brand of religious belief, and also by his capacity to live his life in the li

meditation. the theme of the hierarchical meditation is the plan, as it embodies the divine purpose. 6. the new group of world servers is fast becoming a major centre of planetary meditation. much of this meditation is far from being of an occult nature but that is of no importance; it is largely based upon deep reflection upon the problems of humanity, backed and aided by the deep aspiration of the mystics found within its ranks, and aided also by the meditation of those few esotericists (technically speaking) who are working there also. this group is a reflection of the invocative and evocative capacity of the nirmanakayas, but this aspect of their activity is only in process of being learnt and applied. the entire activity of the new group of world servers along the invocative line was

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ges and alterations in the human consciousness. whilst it will usher in the age of understanding, of brotherhood and of illumination, it will also bring about states of reaction and the letting loose of psychic forces which today menace the uncontrolled and ignorant, and warrant the sounding of a note of warning and of caution. 3. a third factor is as follows. it has been known for a long time by the mystics of all the world religions and by esoteric students everywhere, that certain members of the planetary hierarchy are approaching closer to the earth at this time. by this i want you to infer that the thought, or the mental attention, of the christ and of certain of his great disciples, the masters of the wisdom, is directed or focussed at this time on human affairs, and that some of the

. let me now enlarge somewhat upon the possibility of divine intervention. hovering today within the aura of our planet are certain great spiritual forces and entities, awaiting the opportunity to participate actively in the work of world redemption, readjustment and reconstruction. their presence is sensed at times by the spiritually-minded people of the world, and their reality is recognised by the mystics and occultists working in every land. men and women express this recognition according to the trend of their religious and psychological training and their particular mental or emotional bias. the advent of christ, or his "second coming" is anxiously anticipated by many orthodox christians, who regard this world war as indicating the end of the world and as preparatory to the appearanc

chy, the life-purpose of which is the good of humanity. the members of the hierarchy are seen to be the custodians of the divine plan and expressions of the love of god. 2. the development of the science of invocation and evocation as a means and method of approach to divinity. this will grow out of the ancient habits of prayer as used by the masses, and the practice of meditation as developed by the mystics and occultists. prayer and meditation are the preliminary steps to this emerging science, and what is vaguely called "worship" is the group effort to establish some form of united approach to the spiritual hierarchy, functioning under the guidance and control of the christ and related to the highest spiritual centre, shamballa, through its most advanced individuals, just as humanity is

the next fifty years express itself. here, consequently, lies the fundamental problem confronting the hierarchy, for these energies must be most carefully- 430- the externalisation of the hierarchy copyright 1998 lucis trust directed and their resultant impact be most scientifically considered if over-stimulation is to be avoided. 5. the energy of the second aspect of divinity, vaguely called by the mystics of the past era "the christ consciousness" this naturally focusses through the christ himself, standing as the representative in the hierarchy of the solar energy of love-wisdom. it is a form of peculiar, magnetic energy of which mankind today knows little; nevertheless, upon this energy much speculation has been permitted and many false thoughtforms have been built. it is a dangerous

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

humanity to the secret place of the most high when all other words and sounds have failed. it is not a triple sound as is the a.u.m, but a dual sound, significant of the relation of spirit and soul, and of life and consciousness. this lost word, symbolic of the loss in the three worlds (typified by the degrees of the blue lodges in masonry) must be recovered and is in process of discovery today. the mystics have sought after it; the masons have preserved the tradition of its existence; the disciples and initiates of the world must demonstrate its possession. 3. the sound is the sole expression of the ineffable name, the secret appellation of the one in whom we live and move and have our being, and who is known to the great white lodge through this name. remember always that name and form

s has become a fact in his consciousness can he begin to grasp the hidden revelation which that contacted and utilised light can reveal. here is another key sentence for your consideration. with the theme of light, of vision, and of illumination, i seek not here to deal. i have covered these subjects at length in the books which i have written, and they have also constituted the earnest search of the mystics of all time; and also the scriptures and the literature of all nations give much information. it is the subject of revelation and the task of the initiate to reveal with which i am concerned. the disciple, who represents the ashram, must reveal to humanity the essential unity underlying all creation. this he does, first of all, by acting like a clear sheet of glass through which all ma

BLAVATSKY H P COSMOGENESIS

and the downfall of the mysteries will be described; after which began the disappearance and final and systematic elimination from the memory of men of the real nature of initiation and the sacred science. from that time its teachings became occult, and magic sailed but too often under the venerable but frequently misleading name of hermetic philosophy. as real occultism had been prevalent among the mystics during the centuries that preceded our era, so magic, or rather sorcery, with its occult arts, followed the beginning of christianity. however great and zealous the fanatical efforts, during those early centuries, to obliterate every trace of the mental and intellectual labour of the pagans, it was a failure; but the same spirit of the dark demon of bigotry and intolerance has perverte

iple of the manifested universe, or its "atma-buddhi- manas (spirit, soul, intelligence, the triad branching off and dividing into the seven cosmical and seven human principles, in the western kabala of the christian mystics it is the triad or trinity, and with their occultists, the male-female jehovah, jah-havah. in this lies the whole difference between the esoteric and the christian trinities. the mystics and the philosophers, the eastern and western pantheists, synthesize their pregenetic triad in the pure divine abstraction. the orthodox, anthropomorphize it. hiranyagarbha, hari, and sankara- the three hypostases of the manifesting "spirit of the supreme spirit (by which title prithivi- the earth- greets vishnu in his first avatar- are the purely metaphysical abstract qualities of for

of it "the one from the egg, the six and the five" give the number 1065, the value of the first-born (later on the male and female brahma-prajapati, who answers to the numbers 7, and 14, and 21 respectively. the prajapati are, like the sephiroth, only seven, including the[[footnote(s* the 4, represented in the occult numerals by the tetraktis, the sacred or perfect square, is a sacred number with the mystics of every nation and race. it has one and the same significance in brahmanism, buddhism, the kabala and in the egyptian, chaldean and other numerical systems[[vol. 1, page] 90 the secret doctrine. synthetic sephira of the triad from which they spring. thus from hiranyagarbha or prajapati, the triune (primeval vedic trimurti, agni, vayu, and surya, emanate the other seven, or again ten

age tribes of america, which proclaim themselves "born of fire" show more science in their creeds and truth in their superstitions, than all the speculations of modern physics and learning. the christian who says "god is a living fire" and speaks of the pentecostal "tongues of fire" and of the "burning bush" of moses, is as much a fire-worshipper as any other "heathen" the rosicrucians, among all the mystics and kabalists, were those who defined fire in the right and most correct way. procure a sixpenny lamp, keep it only supplied with oil, and you will be able to light at its flame the lamps, candles[[vol. 1, page] 122 the secret doctrine. and fires of the whole globe without diminishing that flame. if the deity, the radical one, is eternal and an infinite substance("the lord thy god is a

nciples" are disintegrated in time and are used by nature again for the formation of new human principles, and the same process takes place in the disintegration and formation of worlds. analogy is thus the surest guide to the comprehension of the occult teachings. this is one of the "seven mysteries of the moon" and it is now revealed. the seven "mysteries" are called by the japanese yamaboosis, the mystics of the lao-tze sect and the ascetic monks of kioto, the dzenodoo- the "seven jewels" only the japanese and the chinese[[vol. 1, page] 174 the secret doctrine. buddhist ascetics and initiates are, if possible, even more reticent in giving out their "knowledge" than are the hindus. but the reader must not be allowed to lose sight of the monads, and must be enlightened as to their nature

they have first to admit their substantial nature, however supersensuous. neither do the occultists deny the correctness of the vibratory theory* only they limit its functions to our earth- declaring its inadequacy on other planes than ours, since "masters" in the occult sciences perceive the causes that produce ethereal vibrations. were all these only the fictions of the alchemists, or dreams of the mystics, such men as paracelsus, philalethes, van helmont, and so many others, would have to be regarded as worse than visionaries: they would become impostors and deliberate mystificators. the occultists are taken to task for calling the cause of light, heat, sound, cohesion, magnetism, etc, etc, a substance* mr. clerk maxwell has stated that the pressure of strong sunlight on a square mile i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s method of interpreting the bible spiritually. while on cursory examination it appears similar to allegory, it differs considerably. swedenborg said he learned from the angels that scripture had a literal meaning and that one could not derive the higher spiritual meaning from it by allegory. he claims that the angels told him the true meaning of the bible. robert a. vaughan, author of hours with the mystics (1905, notes in regard to swedenborg: according to swedenborg, all the mythology and the symbolisms of ancient times were so many refracted or fragmentary correspondences.relics of that better day when every outward object suggested to man s mind its appropriate divine truth. such desultory and uncertain links between the seen and the unseen are so many imperfect attempts toward that h

e yoga of sex. new york: causeway books, 1973. gervis, pearce. naked they pray. london: cassell, 1956. gopi krishna, pandit. the biological basis of religion& genius. new york: harper& row, 1971. kundalini: the evolutionary energy in man. london: stuart& watkins, n.d. reprint, boulder, colo: shambhala, 1967. oman, j. campbell. cults, customs& superstitions of india. london: t. fisher unwin, 1908. the mystics, ascetics and saints of india. london: t. fisher unwin, 1903. sanyal, j. m, trans. the srimad bhagavatam. 2 vols, new delhi, india: munshiram manocharlal, 1973. washington, peter. madame blavatsky s baboon, a history of the mystics, mediums, and misfits who brought spiritualism to america. new york: schocken books, 1993. indian journal of parapsychology journal of parapsychology publis

mifflin, 1888. reprint, detroit: grand river books, 1971. o donnell, elliot. the banshee. london: sands, 1920. seymour, st. john d. and harry l. neligan. true irish ghost stories. london: oxford university press, 1915. reprint, new york: causeway books, 1974. spiritualist webring. available at: http/ home.vicnet.net.au/ johnf/welcome.htm. washington, peter. madame blavatsky s baboon, a history of the mystics, mediums, and misfits who brought spiritualism to america. new york: schocken books, 1993. white, carolyn. a history of irish fairies. cork, ireland: mercier press, 1976. yeats, w. b, ed. fairy and folk tales of the irish peasantry. london: walter scott publishing, 1888. reprint, new york: grosset& dunlap, 1957. iremonger, lucille (d oyen (ca. 1920.1989) british novelist, journalist, a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

san francisco: harper& row, 1984. jones, richard h. mysticism examined: philosophical inquiries into mysticism. albany: state university of new york press, 1993. lawrence, brother. the practice of the presence of god. london, 1691. light from light: an anthology of christian mysticism. edited by louis dupre and james a. wiseman. new york: paulist press, 1988. maeterlinck, maurice. ruysbroeck and the mystics. london, 1908. mcginn, bernard. the flowering of mysticism: men and women in the new mysticism (1200-1350. new york: crossroad, 1998. mcginn, bernard. the foundations of mysticism (presence of god: a history of western christian mysticism, vol 1. new york: crossroad, 1994. o brien, elmer. varieties of mystical experience. new york: holt, rinehart, and winston, 1964. pandit, madhav pund

d: that extinction and rekindling has, perhaps, the mystical signification that the usual sober life of the senses must be extinguished, that the prophetic spirit dormant in the soul may be aroused. the torch of human existence must expire, that a divine one may be lighted; the human must die that the divine may be born; the destruction of individuality is the awakening of god in the soul, or, as the mystics say, the setting of sense is the rising of truth. it appears predictions were drawn from the tones of the dodonian brass bowls, the rustling of the oak, and the murmuring of the well. the dodonian columns appear to express the following: the medium-sized brazen bowl was a hemisphere, and symbolized heaven; the boy-like male statue was a figure of the demiurgos, or constructor of the un

dle ages, and he has attracted a number of great writers. ruysbroek died in 1381. encyclopedia of occultism& parapsychology. 5th ed. ruysbroek (or ruysbrock, jan van 1335 sources: jones, rufus matthew. studies in mystical religion. n.p, 1909. reprint, new york: russell& russell, 1970. maeterlinck, maurice l ornemant des noces spirituelles, de ruysbroeck l admirable. english ed. as: ruysbroeck and the mystics with selections fron ruysbroeck. n.p, 1894. ryerson, kevin (1953) kevin ryerson is a contemporary channel who became nationally known due to his association with actress shirley mac- laine, who wrote about her interaction with him in her international best-seller out on a limb (1983. born in 1953, ryerson s childhood consisted of a number of psychic experiences, which he came to unders

reprint, new york: arno press, 1975. spirit summonings, mysteries of the unknown. alexandria, va: time-life books, 1996. truesdell, john w. the bottom facts concerning the science of spiritualism. new york: g. w. carlton, 1883. wallace, alfred russel. on miracles and modern spiritualism. london, 1875. rev. ed. new york: arno press, 1975. washington, peter. madame blavatsky s baboon: a history of the mystics, mediums, and misfits who brought spiritualism to america. new york: schocken spiritualism.france animal magnetism, the phenomenon so important and central to spiritualism, manifested itself in france at a comparatively early period in the movement. from correspondence between j. p. f. deleuze and g. p. billot from the year 1829, it appears that phantom forms and the phenomenon of appo

oldmann verlag, 1982. spiritualism.germany encyclopedia of occultism& parapsychology. 5th ed. 1468 berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. schrenck-notzing, a. von. materialisations-phaenomene (phenomena of materialization. munich: ernst reinhardt, 1914. washington, peter. madame blavatsky s baboon: a history of the mystics, mediums, and misfits who brought spiritualism to america. new york: schocken books, 1993. spiritualism.great britain spiritualism was introduced from the united states to england within a few years of its emergence in new york. the transition from mesmerism into spiritualism was effected in britain under the impetus of visiting american mediums, the first being maria b. hayden, who ar

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

riya latifa (arabic: thoracic center on the sufi tree. corresponds to sefirah beauty/last on the qabalistic tree, the 44' 8: h" 2: 2 2:e 8% anahata chakra on the tantric tree, and the middle tan on the taoist tree. small face: god with attributes; active aspect of the ayn that manifests, preserves, and dissolves universes; in hebrew, ze ir afim or ze ir anafin. sufi (arabic: conventional term for the mystics of islam. sujud (arabic: term for the islamic practice of prostration. sunset: a meditation image in the sefer yetzirah, which includes all of the correlations for the 22 letters of the alphabet contained in the text. sunyata (sanskrit: emptiness: term in buddhism for the extinction of individuated consciousness in the mysterious unknown at the roots of all things. surah (arabic: term

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

val each week inlight.'8for himself it no longer mattered-spiritualism had long since given way to mysticism. even by the late 1880s,when .he was contributingtolight,already one of the leading spiritualist journals,waitewasexpoundingthe merits of mystical as opposed to psychic experiences. in .1890 he delivered a lecture to the london spiritualist alliance on'theinterior life fromthestandpoint of the mystics' 9. and dismayed. his spiritualist audience by insisting on thesuperiorityofthe 'transcendental-s-the inner experiencesofthemystic-overthemerely 'phenomenal, which included the phenomena of theseance-room.andjustas he startled the cultured readers oflight,so he confusedthemore simple-minded readers of its rival, themediumanddaybreak,withhis curious allegorical fairy255 tale 'prince sta

ess in life, which is the interior understanding of the hidden meaning ofthatvoluntary poverty, perpetual chastity and entire obedience bywhichwe ultimately return.as to prayer,'ido not see, he wrote,'thatit can be otherwise in his [the mystic's] case than that the answers to prayer are standing continually aroundhimand this much more closely than the hills around jerusalem; while the attitude of the mystics to the atonement 'outside all doctrinal questions, was best expressed by eckartshausen,whosaw it as'thegreat event of the grand andholyassemblies which are leading the churches. in more prosaic vein he added that,'itis certainly a greattruththat the divine has made itself abased sothatnone at last shall be leftoutofthe union (letter of may 1905. nicoll utilized allthatwaite had written

ls.-thelaws in the development of the spiritual principle in the direction of the perfect rest and the perfect activity in god.perfection267consistsin the' physical order: in the realization of the dreamofbeauty. in the moral order: in the realization of the dream of love. in the intellectual order: in the realization. of the dreamofpoetry. in the spiritual. order .in therealization ofthedream of the mystics [note:theprospectus was issued in1891.1have been unable to identify mr rothwell or to determine his relationshipwithwaite. rag](ii)'a tentative267 rite'for'anorderof the spiritual temple'wearetold bythemystics that there is an exterior evolution on the physical plane, and an interior evolution on the psychic plane. there is a promise to the outward man and a promise to the inward man

f life. in the order of mysticalideas,the priest ministersto the three principles, butespeciallyto the spirit; the spirit ministers to the two inferior principles,butespecially to the soul; the soul ministers to the whole body.ourmystic service will be shaped along these lines; they are not arbitrary; they are theorderof spiritual procedure.theliturgic portion of the service will be compiled from the mystics. it will be wholly aspirational and devotional, and will embody the .aspirational mysticismoftheoldandnewtestaments of all religion. there will be a hymnal portion, selected fromthemetrical literature of mysticism.theinstructional section will be derived mainly from the lives..and teachings of the mystics. we shall select from the concourse of the sages fifty-two 'representative men, t

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

rganization have had this book and are thoroughly acquainted with the information it contains [6] sir francis bacon imperator of the rosirucians in the seventeenth century, modern symbolical drawing [7] fra. michael maier grand master of rosicrucians in germany in the seventeenth century and sir francis bacon's deputy on the continent [8] lord raymond vi as count of toulouse, refused to prosecute the mystics who laid the foundation for rosicrucian philosophy in southern france in the thirteenth century. as a mystic martyr, his body was refused burial in "holy ground" but was preserved for 600 years in the knights templar building, built by his forefathers [9] h. spencer lewis, ph.d. f.r.c. former imperator, a.m.o.r.c. of north and south america and founder of its second cycle of activity i

attune with it. it knows all.past, present, and future .for it is all.(see absolute. after preparation through study and meditation, after deserving through serving, after attuning through practice and with nobility of desire, there comes to all adepts an influx of illumination and inspiration which maintains a continued con-[168] nection with cosmic consciousness. this is called illumination by the mystics. this is one of the gifts desired by all adepts. cosmic mind.referring more specifically to the mind or intelligence that forms a part of the cosmic consciousness. it is also called the divine mind.(see divine mind. cosmogony.theory of creation or of the origin of the world or universe. cosmology.study of the science or philosophy of the universe. council of solace.an association of of

HELENA BLAVATSKY THE KEY TO THEOSOPHY

of them. beyond our everyday world of limits all is one day or state-the past and future comprised in the present. death is the last ecstasis on earth. then the soul is freed from the constraint of the body, and its nobler part is united to higher nature and becomes partaker in the wisdom and foreknowledge of the higher beings. page 9 the key to theosophy- hp blavatsky.txt real theosophy is, for the mystics, that state which apollonius of tyana was made to describe thus: i can see the present and the future as in a clear mirror. the sage need not wait for the vapors of the earth and the corruption of the air to foresee events the theoi, or gods, see the future; common men the present, sages that which is about to take place "the theosophy of the sages" he speaks of is well expressed in th

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

is necessary. they argue that right before the sex act there is special energy in the atmosphere. that may be true, but how long can you sustain that high state of energy? not long. you can concentrate on witchcraft, or painting, medicine or book-keeping better when you're not distracted by sexual tension. the only connection between witchcraft and sex is that both thrive on high-voltage energy. the mystics in india attempt to sustain that particular state over a long period of time for various aesthetic reasons, but even then it reaches a peak without the sex act and dissipates itself naturally. by freeing yourself, you control yourself. you can only control what is out and around, not what is hidden. freedom goes along with control. people who are not free are unable to control themselv

INITIATION INTO HERMETICS

ertain and faster as well. it is quite obvious that the oriental training methods regard a master (guru) as absolutely necessary for the development of the scholar. the well-known tibetan ankhur is based on the same fundament, but in the inverted order: the master connects himself with the scholar s consciousness and transplants power and enlightenment to him. the same thing happens in the case f the mystics, the point in question being the pneuma-transfer. magic psychic training (iv) in this chapter we shall amplify the work concerning the elements. we have learned to take in the element by breathing through the lungs and pores, and to perceive it specific qualities in our whole body. now we shall charge single parts of the body with any element we like, which can be executed in two diffe

e main point is the quality of the divinity that manifests itself to the respective person. how strong and pervasive this manifestation of god to the individual will be depends entirely in the measure of his mental and psychic maturity. this kind of manifestation will be experienced by all persons in whom a state of bodily rapture or ecstasy has been produced by deep meditation or by prayers. all the mystics, theosophists, bhakti-yogis, etc, regard this kind of manifestation of god as the attainment of their aims. as history offers so many instances of this mystic unity with christ-go, i deem it superfluous to dwell on minute details. the second kind of revelation of god is the magic-active one, peculiar to most of the magicians. the well-trained magician will try to come near or in touch

whatever may be the way he chooses to lead him toward this goal, shall be paid his due respect. it is a pity but also the truth that the clergy, theosophists, spiritualists or whatever they are called are antagonistically inclined just as if only their chosen path leads to god. all men seeking this path to, and union with, god should always remember the words of jesus christ, the great master of the mystics who said, love thy neighbor as thyself. this sentence ought to be a sacred command to any seeker of illumination on this spiritual path. many of the beings who had to leave our material world and who had no opportunity at all on this planet to attain the true cognition in the spirit complained in the higher spheres about the fact that the true knowledge reserved so long to the chosen o

ISIS UNVEILED

say that he has a priceless store of facts about the beginnings of the christian church, which none but one who had had free access to rq>ositories closed against the ordinary traveler oould have collected. professor rawson, with the true devotion of a man of science, noted down every important discovery he made in the palestinian libraries, and every precious fact orally conmimiicated to him by' the mystics he encountered, and some day they will seethe light. he has most obligingly sent us the following communication, which, as the reader will perceive, fully corroborates what is above written, from our personal experience, about the strange fraternity ineorrecuy styled the druzes "34 bond st, new yobx, june 6, 1877. your note, uldjog me to give you sd bccouqi of my initiation into a secr

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ssary to penetrate but to the extent of two or three pages therein, to secure vivid curiousity and attention. the producers particularly in the instance of this muchenlarged present edition are particularly desirous that no one shall identify them with, or consider them as maintaining personally, the strangely abstruse, and, in some instances, the startlingly singular ideas of these princes among the mystics. we are and desire to be viewed as the historians only of this renowned body; of whom it may most truly be asserted that no one can bost of having ever really and in fact seen or known in any age any supposed (or suspected, member in the flesh. it is sufficient honour to offer as the medium only, or the intermediaries to the reading world of this illustrious membership; whose renown ha

dionysius areopagita, teaches that the highest spiritual truth is revealed only to those who have transcended every ascent of every holy height, and have left behind all divine lights and sounds and heavenly discoursings, and have passed into that darkness where he really is (as saith the scripture) who is all, above all things (de mystica theologia, cap. i. sec. 3; ephesian diana. 155 hours with the mystics, vol. i. note to book i. chap. 2, by r. a. vaughan, b.a. the words graven upon the zone and the feet of the ephesian diana, which hesychius has preserved, are the following: aski-kataski, darkness light. haix-tetrax, himself. damnameneus, the sun. aision, interpreted as truth. these ephesian words, says plutarch (sympos, the magi used to recite over those possessed with devils. damname

s deeper teaching, by its very nature, and through the character of those from whom it sprung, is secret, or at all events evading, where the knowledge is not wholly suppressed. as an instance of the impossibility of accepting flood s 312 the rosicrucians. ideas, if these were such, gassendus charges him with a stupendous puzzle* that of passing the entire interpretation of scripture over, not to the mystics only, but to alchemy. gassendus asserts, as the opinion of flood, that the key of the bible mysteries is really to be found in the processes of alchemy and of the hermetic science; that the mystical sense of scripture is not otherwise explainable than by the philosopher's stone; and that the attainment of the great art or of the secrets which lie locked, is heaven, in the rosicrucian p

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

ons h; chapter eleven, gthe hymn of glory h; chapter twelve, gthe way to kabbalah. h. grozinger, karl erich; and dan, joseph (ed. mysticism, magic and kabbalah in ashkenazi judaism: international symposium held in frankfurt a. m. 1991 [studia judaica: band xiii. berlin: walter de gruyter, 1995. the first eight articles (of twenty) treat the hasidei ashkenaz; among these is dan fs gthe language of the mystics in medieval germany. h. harris, monford. gdreams in sefer hasidim, h in proceedings of the american academy for jewish research 31 (new york: american academy for jewish research, 1963. also in harris f studies in jewish dream interpretation (jason aronson, 1994. herrmann, klaus, gan unknown commentary on the book of creation (sefer yezirah) from the cairo genizah and its re-creation a

: an essay in method, f in journal of jewish studies, vol. 35, no. 1 (1984. joseph dan. gjewish gnosticism? h in jewish studies quarterly, vol. 2, no. 4 (1995. ithamar gruenwald. gjewish merkavah mysticism and gnosticism, h in studies in jewish mysticism, edited by j. dan and f. talmage (cambridge: association for jewish studies, 1982. 9. gdefining kabbalah: the kabbalah of the divine names, h in the mystics of the book: themes, topics, and typologies, edited by r. a. herrera (new york: peter lang, 1993. 10. if one were to pick up any of a number of popular books on kabbalah, one might come away with the impression that kabbalah was primarily, if not solely, the doctrine of the sefirot, or divine emanations. in fact, kabbalah involves a rich array of concepts and techniques, not the least

danby (1933) is still available from oxford university press. 16. a possible alternative to major trends is scholem fs kabbalah (jerusalem: keter publishing house, 1974, reprinted frequently. 17. in essential papers, arthur green fs article, gthe zohar: jewish mysticism in medieval spain, h is a gem; it fs worth getting the book just for this. this fine article also appears in an introduction to the mystics of medieval europe, edited by paul szarmach (albany: state university of new york press, 1984, which also contains david biale fs article on the safed period, gjewish mysticism in the sixteenth century. h 18. be careful with the meltzer. it is full of sloppy mistakc 6 understanding planets in ancient mesopotamia enn kasak, raul veede this is a copy of the article from printed version o

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

he universe and in man, shows himself as a trinity of wisdom, strength and beauty, and that these three aspects are represented in the great white lodge in the persons of its three chief officers, through whom the mighty power of god descends to men. 27. the occult records 28. it will be seen that this occult knowledge depends no more upon the study of books and records than do the experiences of the mystics; both belong to a higher order of consciousness, the existence of which cannot be satisfactorily demonstrated on the physical plane. nevertheless, the study of the physical-plane records of the past is of value in confirming the historical researches of the trained occultist, who is able to read what are sometimes called the akashic records, and so to acquire an accurate knowledge of t

LIBER ALEPH

mane to his true nature. h the book of wisdom or folly 185 zg altera de sua via (further concerning his way) hus i was brought unto the knowledge of myself in a certain secret grace, and as a poet, by jerome politt of kendal; oscar eckenstein of the mountain discovered manhood in me, teaching me to endure hardship, and to dare many shapes of death; also he nurtured me in concentration, the art of the mystics, but without lumber of theology. allan bennett bestowed upon me the right art of magic, and our holy qabalah, with a great treasure of learning in many matters, but especially concerning egypt, and asia, the mysteries of their arcane wisdom. but of cecil jones had i the great gift of the holy magick of abramelin, and he inducted me into that order which we name not, because of the sill

LIBER LXVII THE SWORD OF SONG

nceivably swift. to consider it, to watch it, is beweildering, and to some people becomes intensely terrifying. it is as if the solid earth were suddenly swept away from under one, and there were some dread awakening in outer space amid the rush of incessant meteors.lost in the void. all this is old knowledge; but who has taken steps to alter it? the answer is forbidding: truth compels me to say, the mystics of all lands. their endeavour has been to slow the rate of change; their methods perfect quietude of body and mind, produce in varied and too often vicious ways. regularisation of the breathing is the best known formula. their results are contemptible, we must admit; but only so because empirical. an unwarranted reverence has overlaid the watchfulness which science would have enjoined

are mentioned, and to attack the problem ab initio on the severely critical and austerely arduous lines which have distinguished their labours in other fields. a. c. more, though the establishment of this new estate of consciousness seems to open the door to a new world, a world where the axioms of euclid may be absurd, and the propositions of keynes* untenable, let us not fall into the error of the mystics, by supposin that in this world is necessarily a final truth, or even a certain and definite gain of knowledge. but that a field for research is opened up no sane man may doubt. nor may one question that the very first fact is of a nature disruptive of difficulty philosophical and reasonable; since the phenomenon does not invoke the assent of the reasoning faculty. the arguments which

say for them that they have tried to square their religion with their common sense. the christians, on the other hand, though they saw whither the manichean heresy1 must lead, and crushed it, have not officially admitted the precisely similar conclusion with regard to man, and denied the existence of the human soul as distinct from the divine soul. trismegistus, iamblichus, porphyry, boehme, and the mystics generally have of course substantially done so, though occasionally with rather inexplicable reservations, similar to those made in some cases by the vedantists themselves. man then being disproved, god the person disappears for ever, and becomes atman, pleroma, ain soph, what name you will, infinite in all directions and in all categories .to deny one is to destroy the entire argument

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

he symbol of bacchus--was exhibited as an emblem of supreme importance. p. 30 ceremonies were performed at midnight. some of those sleeping spirits who had failed to awaken their higher natures during the earth life and who now floated around in the invisible worlds, surrounded by a darkness of their own making, occasionally slipped through at this hour and assumed the forms of various creatures. the mystics of eleusis also laid stress upon the evil of suicide, explaining that there was a profound mystery concerning this crime of which they could not speak, but warning their disciples that a great sorrow comes to all who take their own lives. this, in substance, constitutes the esoteric doctrine given to the initiates of the lesser mysteries. as the degree dealt largely with the miseries o

ys are lost. the christian church blindly follows ancient customs, and when asked for a reason gives superficial and unsatisfactory explanations, either forgetting or ignoring the indisputable fact that each religion is based upon the secret doctrines of its predecessor. the three suns the solar orb, like the nature of man, was divided by the ancient sages into three separate bodies. according to the mystics, there are three suns in each solar system, analogous to the three centers of life in each individual constitution. these are called three lights: the spiritual sun, the intellectual or soular sun, and the material sun (now symbolized in freemasonry by three candles. the spiritual sun manifests the power of god the father; the soular sun radiates the life of god the son; and the materi

fe in each individual constitution. these are called three lights: the spiritual sun, the intellectual or soular sun, and the material sun (now symbolized in freemasonry by three candles. the spiritual sun manifests the power of god the father; the soular sun radiates the life of god the son; and the material sun is the vehicle of manifestation for god the holy spirit. man's nature was divided by the mystics into three distinct parts: spirit, soul, and body. his physical body was unfolded and vitalized by the material sun; his spiritual nature was illuminated by the spiritual sun; and his intellectual nature was redeemed by the true light of grace--the soular sun. the alignment of these three globes in the heavens was one explanation offered for the peculiar fact that the orbits of the pla

the space between the cherubim and the wheels was filled with coals of fire. upon the top of the chariot was a throne, upon which sat the likeness of a man (h. ezekiel fell upon his knees when he beheld the mercavah surrounded by a whirlwind of clouds and flames (a, b, c. a hand (k) reached out from the clouds and the prophet was ordered to eat of a scroll which the hand held forth. according to the mystics, the wheels supporting the throne of god represent the orbits of the planets, and the entire solar system is properly the mercavah, or chariot of god. one of the divisions of the qabbalah--that dealing with the arts and sciences of those planes which are under the heavens--is called the mercavah. in the zohar it is written that the celestial throne or ezekiel's vision signifies the tra

assifications there are a number of miscellaneous systems of secret writing, some employing mechanical devices, others colors. a few make use of sundry miscellaneous objects to represent words and even complete thoughts. but as these more elaborate devices were seldom employed by the ancients or by the medi val philosophers and alchemists, they have no direct bearing upon religion and philosophy. the mystics of the middle ages, borrowing the terminology of the various arts and sciences, evolved a system of cryptography which concealed the secrets of the human soul under terms generally applied to chemistry, biology, astronomy, botany, and physiology. ciphers of this nature can only be decoded by individuals versed in the deep philosophic principles upon which these medi val mystics based t

MEANING OF MASONRY

must always be difficult, the subject has been treated here with as much simplicity of statement as is possible and rather with a view to indicating to what great heights of spiritual attainment the craft degrees point as achievable, than with the expectation that they will be readily comprehended by readers without some measure of mystical experience and perhaps unfamiliar with the testimony of the mystics thereto. purposely these papers avoid dealing with matters of craft history and of merely antiquarian or archaeological interest. dates, particulars of masonic constitutions, historical changes and developments in the external aspects of the craft, references to old lodges and the names of outstanding people connected therewith--these and such like matters can be read about elsewhere

PRELUDE TO THE BLACK ARTS

magickal abilities more than anything. that is because their discretions are many, and they have no abilities, whatsoever. this totally ludicrous bit of mysticism has invaded most magical circles, and that is why seldom does their magic succeed. the "white magicians" fear that their efforts will come back on them, and their confidence is impaired. bunk. real black magicians fear not the words of the mystics, nor do they give a fig for karma as they create their own realities day by day. then as they grow in stature (power) they create their own heavens out in the astral realms and become their own savioe prometheus prometheus was one of the titans who was given the task of creating mankind by zeus. he felt great compassion for his creations and stole fire from heaven and cheated the gods

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

state is allegorically referred to by the alchemists in their descriptions of the poisonous dragon which follows upon the corruption of their first matter. vaughan calls it "a horrible devouring dragon- creeping and weltering in the bottom of her cave, without wings. touch her not by any means, not so much as with thy hands, for there is not upon earth such a violent, transcendent poison" but as the mystics teach, if this condition be patiently endured, it passes, a higher spiritual consciousness gradually dawning in the heart and mind. so also in the alchemical writings, we find that vaughan observes "as thou hast begun so proceed, and this dragon will turn to a swan, but more white than the hovering virgin snow when it is not yet sullied with the earth" the qabalistic sephirah of daath

RUBY TABLET OF SET

t. clement of alexandria, teresa of avila, pascal, kierkegaard, and berdyaev are examples that spring readily to mind. none could be less parasitic on their respective traditions. on the contrary, without men and women of this caliber, the traditions out of which they have sprung would have dried out long ago. the truth is, indeed, the other way around: it is the gnostics and the existentialists, the mystics and the religious humanists, to say nothing of the heretics, to which the church is indebted for its survival. too often the parasites are the institutions that survive through sucking, however inefficiently and therefore in the long run fruitlessly, from those superabundantly life-filled sources. vi. conclusion my initial intention when i began the study of gnostic problems was to stu

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ined, the fate of the abbe de villars is a sufficient warning to all men not to treat idly of the realms of the salamander and the sylph. everybody knows how mysteriously that ingenious personage was deprived of his life, in revenge for the witty mockeries of his 'comte de gabalis "salamander and sylph! i see that you fall into the vulgar error, and translate literally the allegorical language of the mystics" with that the old gentleman condescended to enter into a very interesting, and, as it seemed to me, a very erudite relation, of the tenets of the rosicrucians, some of whom, he asserted, still existed, and still prosecuted, in august secrecy, their profound researches into natural science and occult philosophy "but this fraternity" said he "however respectable and virtuous, virtuous i

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

co, 1976. james, william. varieties of religious experience. garden city, n.y: masterworks program, 1963. johnson, raynor c. the imprisoned splendour. new york: harper& brothers, 1953. otto, rudolf. mysticism east and west. new york: macmillan, 1970. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 146 mediums and mystics stace, walter t. the teachings of the mystics. new york: new american library 1960. steiger, brad. revelation: the divine fire. englewood cliffs, n.j: prentice-hall, 1973. talbot, michael. mysticism and the new physics. new york: bantam books, 1981. underhill, evelyn. mysticism. new york: e. p. dutton& co, 1961. helena petrovna blavatsky (1831 1891) helena petrovna blavatsky, founder of the theosophical movement, was born in ekate

way of thinking if they were to survive as a species. since that time, the great genius physicist has not been alone in suggesting that humanity must develop an inner road to salvation involving a synthesis of rational understanding with the mystical experience of oneness, of unity. in his mystics as a force for change (1981, dr. sisirkumar ghose argues that throughout the evolution of humankind, the mystics have always been among people as evidence of transitional forms within the species. instead of accusing mystics of being dropouts and escapists, ghose insists that it might be fairer to say that in breaking the illusions of the cave dwellers they have been more responsible to reality and to the race. they have been the true scientists of catharsis and conversion. the only radical think

cstatic union; 3. the ecstatic union; 4. the transforming union of complete oneness with god. perhaps the most dramatic characteristic of the ecstatic experience is the occasional phenomenon of visions, often of christ, mary, various saints, or angels. since so many of these visionary encounters are compatible with the ecstatic s religious beliefs, certain researchers maintain that the visions of the mystics are determined in content by their spiritual orientation and are set in motion by the imagination working in dreamlike fashion upon the mass of theological material which fills the mind. some researchers also find it likely that the vision, much like a normal dream, originates from some sensational stimulus which the imagination proceeds to interpret and elaborate. mystic ecstasy, to t

THE MAGICIAN S KABBALAH

to attain mystical experience. these experiences can be recognised as those common to any modern adept following the occult initiatory system, for example "the world changed into purity around me, and my heart felt as if i had entered a new world. the teachings of the merkabah mystics became part of the "heikhalot" school, whose name means "palace, referring to the spiritual planes through which the mystics ascended. the description of these journeys seems to bear similarities to the journey of the soul into the underworld depicted in the egyptian book of coming forth by day, with magical words or appropriate names of the gods to be spoken before each door is passed and each palace entered. three classical texts formulate the basic structure of traditional kabbalah, being; the sefer-ha-zo

tradition through to christian tradition, and through other flowerings such as the polish jewry kabbalistic revival in the eighteenth century. many of the early hermetic scholars and neoplatonic thinkers began to merge kabbalah with other doctrines such as alchemy, and later occultists utilised it as a grand plan of spiritual ascent, bringing it full circle to its origins in the chariot riding of the mystics from which the tradition stemmed. it is said by traditional kabbalists and kabbalistic scholars that the occultist has an imperfect knowledge of the tree, and hence the work of such is corrupt. it appears to me that the kabbalah is a basic device whose keys are infinite, and that any serious approach to its basic metasystem will reveal some relevance if tested in the world about us, no

ther, into binah, the mother. thus yesod and binah are linked by the attribution of gabriel "ruler of the waters, the waters being creation (binah) and the unconscious (yesod, their interface being the archetypes. an example of the kabbalistic interpretation of the glorious mysteries is that of the assumption, where the blessed mother is united with her divine son in heaven, which can be taken as the mystics raising of his awareness (tiphareth, vau, the son) to transcendent universal understanding (binah. indeed, the five glorious mysteries can be taken as a symbolic representation of the mystical ascent from tiphareth (the first mystery of resurrection) through the upper sephiroth to kether (the fifth mystery of coronation. binah means "understanding, and as the song says "love is underst

d not the present itself. in a personal sense, when someone becomes obsessed as a result of a personality disorder, then the klippoth are at work, as the individual then has no central point to come back to in order to regain themselves. another view of the klippoth can be found in roald dahl's fantasy "charlie and the glass elevator, where willy wonka's glass elevator, which, like the chariot of the mystics, can travel through many worlds, passes through a shadowy place wherein exist hosts of grey wraithlike entities formed from all the uncompleted thoughts and hopes of mankind. each time an individual thinks "if only, they create a klippothic world which begins to separate them from the actual world existing around them. if the many worlds interpretation of quantum physics is correct, th

THE MIDDLE PILLAR

s functions reaching back into the immeasurable past. it is a stratum whose characteristic is those symbols and archetypes which were first assimilated to the simple homogeneous structure, if it may be called, of the evolving consciousness. the hindu system calls this condition or state tu yal9 or ecstasy, absolute consciousness, and its experience in consciousness is of that rapturous type which the mystics of all ages have testified to as union with god. in this divine world, we contact those subtle images which the ancients called the gods. or rather the ordinary every-day sphere of consciousness becomes invaded by a volitional up-welling of these archaic images and archetypes the first set of psychic forms, subtle, intangible, and dynamic, through which the libido flows on its outward

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

he taught me z, he made strange noises in my head, he taught me that, he taught me this, he spoke of knowledge, life and bliss. he taught me this, he taught me that, he grew me mangoes in his hat. i brought him corn; he made good grist of it. and here, my christian friend, es the gist of it!*2 *1. the monks of mount athos substituted, as a gazing-point, the navel for the nose. vaughan, hours with the mystics, p. 57 *2. the sword of song, pentecost, vol. ii, p. 166. in gscience and buddhism h there is a vivid description of pratyahara: the work is comparable to that of an electrician who should sit for hours with his finger on a delicately adjusted resistance-box, and his eye on the spot of light of a galvanometer, charged with the duty of keeping the spot still, at least, that it should ne

i exist; that a cat exists; that one sees the other. all. bar johnson. hint. but oh! how dimly. at what i now know to be. true. no, not necessarily true, but nearer the truth. huxley goes deeper in his demolition of descartes. with him gi see a cat h proves gsomething called consciousness exists. h he denies the assertion of duality; he has no datum to assert the denial of duality. i have. their (the mystics of all lands) endeavour has been to slow the rate of change; their methods perfect quietude of body and mind, produced in varied, and too often vicious, ways. regularisation of the breathing is the best known formula. their results are contemptible, we must admit; but only so because empirical. an unwarranted reverence has overlaid the watchfulness which science would have enjoined, an

e one case under the form of mahadeva, in the other under that of the holy spirit; and losing consciousness of all worldliness, in a boundless bliss the divine child is conceived *similarly with one voice eckart and tauler, ruysbroek and suso exclaim: garise, o man! realize the end of thy being: make room for god within thy soul, that he may bring forth his son within thee. h .vaughan, hours with the mystics, p. 300. so has it been with all those who have realized their divine self. st. augustine symbolizes it under a divine act of copulation *curious to say in the case of women (e.g, schwester katrei and nun gertrude, illumination and ecstasy at once symbolize themselves under the forms of neurosis, as in the east generally the illuminati symbolize divine union under the grossest forms of

TYSON DONALD NEW MILLENNIUM MAGIC

lightning stroke passes through the sixth sephirah, tiphareth, the numbering reverses itself from left to right: that is to say, whereas on the upper half of the tree the even numbers are on the right side, on the lower half the even num- bers are on the left, having been polarized by their passage through tiphareth. hold your right palm over the still waters of a pool or before a mirror, even as the mystics of the kabbalah must have done in ancient times. you will see the back of your right hand and, reflected in the water, its mirror image. this reflection is also present in imperfect material guise in the palm of the left hand, which because of the bilateral symmetry of the human body is the mirror image, approximately, of the right. hedia ram at the top of page 125 illustrates the patt

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