Michael Wynn's Occult Reference Library
THE PRIMORDIAL

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3 8 INITIATION CEREMONY

rand 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 the penetralia of that gedulah (magnificence) which emanates from the subsisting properties thereof. the distinguishing badge of this grade which you will now be entitled to wear is the sash of a theoricus with the addition of a purple or violet cross above the white cross and the numbers 3 and 8 within a circle and a squa

ALEISTER CROWLEY LIBER 777

(i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of

ALEISTER CROWLEY SEPHER SEPHIROTH

itle of geburah *nyd 715 secret hrtsn perfumed, fumigated trw+q defective *nzx 716 a matron )tynwr+m a trial, an experiment *nwxb miry *nwy 717 zayin: a sword *nyz 718 wise( ghe will understand that? h *nbyw arrows *mycyx 720 call to mind, account ytb#x thy navel (ct. 7:2) krr# wine *nyy honest; so, thus, just so, such, so much *nk image *mlc to be lovely, pleasant *m(n existing, stable *myyq 721 the primordial point hnw#)r hdqn vision *nwzx the heavenly man (lit. the gprimordial h or gexalted h man *h)ly( md) 722 the voice of the trumpet rpw# lwq in, so, thus, then *nkb 723 he, the lord god *ynd) myhl )wh 724 the end of the days mymyh tyrx) a leader, chief, judge *nyyd the pillars (see 79 *mydm( ye shall cleave *myqbdx 725 priest *nhk strength (ez.3:8 *myqzx to make them know (ps. 25:4 *m

ALEISTER CROWLEY EQ I 5

eing 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 nature of eden("cf" liber l, i, 29, 30, so that the call of the aethyrs could not have been any other call than that which it is. but they that are without understandin

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ts. the word i have ventured to use for this purpose is compounded of a greek word `earlier than' and `the stuff of which things are made" we are, therefore, throwing the concept of matter back to where the oriental school has always put it, to primordial stuff, to that which the orientalist calls "primordial ether" though we must ever remember that the ether of science is many, many removes from the primordial ether of the oriental occultist. we are led back to that intangible something which is the basis of the objective thing which you and i can see and touch and handle. the word "substance" itself means that which "stands under" or which lies back of things. all, therefore, that we can predicate in connection with the ether of space is that it is the medium in which energy or force- 12

hat the atom is a life, manifesting by means of the little sphere of which it is the centre. we have seen that all forms are an aggregate of lives, built up into the mineral, vegetable, and animal kingdoms. now we can pass to the next stage on this great ladder of evolution, and we will then find that the human being is the logical sequence that grows out of all these earlier developments. first, the primordial stuff, essentially intelligent energy; next, atomic matter, in all its varying activity forming the elemental combination; then the form, the aggregate of these atoms, up to the dweller within the form, who is not only active intelligence, not only inherent attraction and love, but is also a purposeful will. this "dweller within" took possession of the form when it had reached a cer

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

he three worlds. 3. electric fire, or the logoic flame divine. this flame is the distinguishing mark of our logos, and it is that which differentiates him from all other logoi; it is his dominant characteristic, and the sign of his place in cosmic evolution. this threefold fire may be expressed in ray terms as follows: first, we have the animating fires of the solar system, which are the fires of the primordial ray of active intelligent matter; these constitute the energy of brahma, the third aspect of the logos. next are to be found the fires of the divine ray of love-wisdom, the ray of intelligent love, which constitutes the energy of the vishnu aspect, the second aspect logoic. 4(4) finally are to be found the fires of the cosmic mental plane, which are the fires of the cosmic ray of wi

this is the basis of rotary motion and the cause of the spheroidal coherent manifestation of all existence, from the logoic atom, the solar ring-pass-not, down to the minutest atom of the chemist or physicist. second, as active heat. this results in the activity and the driving forward of material evolution. on the highest plane the combination of these three factors (active heat, latent heat and the primordial substance which they animate) is known as the 'sea of fire' of which akasha is the first differentiation of pregenetic matter. akasha, in manifestation, expresses itself as fohat, or divine energy, and fohat on the different planes is known as aether, air, fire, water, electricity, ether, prana and similar terms.9,(9)10,11(10) it is the sumtotal of that which is active, animated, or

er, electricity, ether, prana and similar terms.9,(9)10,11(10) it is the sumtotal of that which is active, animated, or vitalized, and of all that concerns itself with the adaptation of the form to the needs of the inner flame of life. it might here be useful to point out that magnetism is the effect of the divine ray in manifestation in the same sense that electricity is the manifested effect of the primordial ray of active intelligence. it would be well to ponder on this for it holds hid a mystery. the fires of the mental plane also demonstrate in a twofold manner: first, as the fire of mind, the basis of all expression and in one peculiar occult sense the sumtotal of existence. it provides the relation between the life and the form, between spirit and matter, and is the basis of conscio

en in a later cycle, evolution alone will disclose. this third fire, along with the other two, make the necessary five of logoic evolutionary development and by its perfected merging with the other two fires as the evolutionary process proceeds is seen the goal of logoic attainment for this greater cycle or period of this solar system- 26- a treatise on cosmic fire copyright 1998 lucis trust when the primordial ray of intelligent activity, the divine ray of intelligent love, and the third cosmic ray of intelligent will meet, blend, merge, and blaze forth, the logos will take his fifth initiation, thus completing one of his cycles. when the rotary, the forward, and the spiral cyclic movements are working in perfect synthesis then the desired vibration will have been reached. when the three

rsonality ray and its relationship to this third fire. we must recall here that all that has been dealt with has been in relation to matter, and for the whole of this first section this thought must be borne carefully in mind. in our second section we will consider all from the standpoint of mind, and in the final from the standpoint of the divine ray. here we are dealing with what h. p. b. calls the primordial ray and its manifestations in matter.28(26) all these rays of cosmic mind, primordial activity, and- 41- a treatise on cosmic fire copyright 1998 lucis trust divine love-wisdom are but essential quality demonstrating through the agency of some one factor. the primordial ray is the quality of motion, demonstrating through matter. the ray of mind is the quality of intelligent organisa

ctivity, with their attachment to forms when atomic, and with the development of the inner latent heat and its gradual fiery increase until we have within the atom a repetition of what is seen within the causal body: the destruction of the periphery of the atom by the means of burning. it deals with the subject of the building of matter into form by the interaction of the two rays, the divine and the primordial, producing thereby that fire by friction which tends to life and fusing. the karma of form is likewise a vast subject, too involved for average comprehension but a factor of real importance which should not be overlooked in connection with the evolution of a world, a synthesis of worlds, or of a system when viewed from higher levels. everything is, in its- 42- a treatise on cosmic f

systemic or logoic will be found a great organ within the organism which acts as the receiver of prana. this organ has its etheric manifestation and its dense physical correspondence. in the system. in the system, the organ of cosmic prana, of the force vitalising matter, is the central sun, which is the direct receiver and dispenser of cosmic radiation. this is one of the threefold divisions of the primordial ray of active intelligence. each of the cosmic rays is in essence threefold, a fact which is oft overlooked, though logically obvious; each ray is the vehicle for a cosmic entity, and all existence is necessarily triple in manifestation. the central sun has within its periphery a centre of reception with a surface radiation. in the planet. in the planet there will be found a similar

2. the centres and the rays. 3. the centres and kundalini. 4. the centres and the senses. 5. the centres and initiation. i. preliminary remarks i would point out primarily and emphasize the fact that the motion we are considering is that due- 79- a treatise on cosmic fire copyright 1998 lucis trust to the fire latent in matter itself, a motion that is the prime characteristic and basic quality of the primordial ray of active intelligence. to express it otherwise: it is the outstanding faculty of the third logos, of brahma viewed as the creator, and this faculty is the product or result of an earlier manifestation. each of the three logoi, when in manifestation and thus personified, is exemplifying some one quality which predominates over the others. each, more or less, exemplifies all, but

rs. the first logos. the first logos is the ray of cosmic will. his mode of action is a literal driving forward of the solar ring-pass-not through space, and until the end of this mahamanvantara or day of brahma (the logoic cycle) we shall not be able to conceive of the first aspect of will or power as it really is. we know it now as the will to exist, manifesting through the matter of the forms (the primordial ray and the divine ray, and we know it as that which in some occult manner links the system up with its cosmic centre. in a manner inconceivable to us the first logos brings in the influence of other constellations. when this first aspect is better understood (in the next mahamanvantara) the work of the seven rishis of the great bear,65(57) and the supreme influence of sirius will b

only in connection with the other two in the system, is a profound mystery, which is not fully understood by even those who have taken the sixth initiation. the first logos embodies the "will to live" and it was through his instrumentality that the manasaputras came into objective existence in relation to the human and deva hierarchies. in this system, the blending of the divine ray of wisdom and the primordial ray of intelligent- 82- a treatise on cosmic fire copyright 1998 lucis trust matter forms the great dual evolution; back of both these cosmic entities stands another entity who is the embodiment of will, and who is the utiliser of forms though not the forms of any other than the greater building devas and the human hierarchies in time and space. he is the animating principle; the wi

es a human being in the three worlds- 264- a treatise on cosmic fire copyright 1998 lucis trust the analogy existing between these four should be carefully noted. certain words belong to the different aspects, and the words of the first aspect set in vibration the matter that evolves through the seven cycles of solar systems. their relation to the words of the present solar system is analogous to the primordial substance which lies back of our present creation. the words of the second aspect concern us closely, but the words of brahma are at the present stage more closely connected with our work upon the physical plane. these words, where the three worlds are concerned, very largely fall into a group of mantrams, hidden in the consciousness of the lords of the fifth and seventh rays; by th

n broad general outlines how it may be approached. the mind of the public turns naturally to the transmutation of metals into gold with the aim in view of the alleviation of poverty. the mind of the scientist seeks the universal solvent which will reduce matter to its primordial substance, release energy, and thus reveal the processes of evolution, and enable the seeker to build for himself (from the primordial base) the desired forms. the mind of the alchemist searches for the philosopher's stone, that effective transmuting agent which will bring about revelation, and the power to impose the will of the chemist upon the elemental forces, which work in, by, and through matter. the religious man, especially the christian, recognises the psychic quality of this transmutative power, and frequ

manifestation in a manner twice as strong as that reaching him through the other two. the logos expresses himself now through the divine ray, his second aspect, and this ray is the sumtotal of the radiation of the lords of wisdom, the heavenly men, the dragons who are unity and who are love. through them this force flows, and they in turn clothe themselves with form, or as h. p. b. expresses it 'the primordial ray becomes the vahan for the divine ray.'68(146) their life animates every atom of substance when built into form, and their life is the sumtotal of logoic magnetism, or the great desire nature of the logos going out after the not-self, producing the cosmic marriage; it is the logoic demonstration of the sex appeal, his search for his polar opposite, and their mystic union. this pr

nt atoms we are dealing with the feminine aspect of the second person. the spirillae therefore are but streams of force, or second aspect vitality which circulates geometrically within the circumscribing wall of substance, composed of third aspect force or substance. what has been said of objectivity, or of the cosmic atom can be equally well predicated of the permanent atom of man the microcosm "the primordial ray is the vehicle of the divine ray."72(150) negative force forms a receptacle for positive force. atoms are but force centres, and the centres as we know of them are but aggregates of force points which have reached a specific point in evolution, and are responding to the first great aspect in some degree, or to electric fire. this sentence, is one to be seriously pondered, for it

unar fathers: a. three incorporeal who are the elemental kingdoms. b. four material who are the forms of the four kingdoms on the upward arc. 4. the seven hierarchies of lives. 5. the seven groups of solar angels. there must not be confusion as to the distinction between the hierarchies of beings and the seven rays, for though there is close connection, there is no resemblance. the "rays" are but the primordial forms of certain lives who "carry in their hearts" all the seeds of form. the hierarchies are the manifold groups of lives, at all stages of unfoldment and growth who will use the forms.31(296) the rays are vehicles and are, therefore, negative receivers. the hierarchies are the users of the vehicles, and it is the nature of these lives and the quality of their vibration which under

e force, and is applied equally to all atoms, from the atom of matter as dealt with by the physicist or chemist through the human and planetary atoms up to the great atom of a solar system. the ring-pass-not of the average human being is the spheroidal form of his mental body which extends considerably beyond the physical and enables him to function on the lower levels of the mental plane. 8 8 1. the primordial is the ray and the direct emanation of the sacred four. s. d, i, 115, 116. the sacred four are: unity a. father..m. ahadeva..1st logos..w. ill..spirit. duality b. son..vishnu..2.nd logos..love-wisdom. trinity c. mother..b. rahma..3rd logos..intelligent activity. sacred four d. the united manifestation of the three macrocosm. 2. the manifested quaternary and the seven builders procee

d existence. to this it may be objected that atma represents the seventh principle of the theosophical septenary and that the manas is far lower in the scale. but the plain answer is that the seventh principle is the ultimate state attainable by the self after crossing the ocean of conditioned existence or samsara" some thoughts on the gita, p. 26. 21 23 fohat, or electricity, is an entity. he is the primordial electric entity..s. d, i, 105. he is..will..s. d, i, 136. he is..love-wisdom..s. d, i, 100,144,155. he is..active intelligence..s. d, i, 136. therefore he is god..s. d, i, 167. he is the sumtotal of the energy of the seven spirits, who are the sumtotal of the logos. s. d, i, 169. 22 24: chohan (tibetan. a lord or master. a high adept. an initiate who has taken more initiations than

e seven lords of the rays. d. the dyhan chohans. e. the seven spirits before the throne. f. the seven archangels. g. the seven logoi. h. the seven builders. s. d, i, 115, 130, 152, 535. they are the informing entities of the divine ray, the ray of the second logos, in much the- 782- a treatise on cosmic fire copyright 1998 lucis trust same sense as fohat and his seven brothers are the totality of the primordial ray. s. d, i, 100, 108, 155. a. matter is fecundated by the primordial ray of intelligence. this is the anima mundi, the soul of the world. b. the primordial ray is the vehicle for the divine ray of love and wisdom. the merging of these two is the aim of evolution. c. the divine ray is sevenfold. it brings in seven entities. d. these seven are: 1. the logos of will or power. 5. the

the laws of karma are adjusted, the clue being found in the mastery of the sixteen rays of the ego, for which sixteen rays sixteen mantras or words are given, the real pronunciation being however reserved for initiates only" kali upanishad "the mystery of the sixteen rays of the ego will be revealed when the force of the sacred tetraktys is merged with that of the holy twelve" the old commentary. the primordial is the ray and the direct emanation of the first sacred four. s. d, i, 115, 116. the sacred four are: father..spirit. existence. unity. the son..soul. love-wisdom. duality. mother..m. atter. the trinity. and their united manifestation making the active evolving solar system, the logoic ring-pass-not. this is the macrocosm. 155 77: s. d, ii, 257. 156 78: bible. ezekiel, 1:15:21- 800

omic unit. what is an atom? 1. a sheath formed of the matter of the solar system in one or other of its seven grades and indwelt by life of some kind. a. absolute intelligence informs each atom. s. d, i, 298. b. absolute life informs each atom. s. d, i, 278, 28l; ii, 742, note. 2. atoms and souls are synonymous terms. s. d, i, 620-622. a. in this solar system atoms and souls are synonymous terms. the primordial ray plus the divine ray of wisdom. b. in the previous solar system atoms and mind were probably synonymous terms. it resulted in the primordial ray of active intelligent matter, the basis of the present evolution. c. in the next system atoms and the third factor, pure spirit may be synonymous terms. the primordial ray and the divine ray plus the third cosmic ray of will or power. 3

n is the sixth principle, buddhi, and its vehicle (the dragons of wisdom taking form on the fourth cosmic ether, our buddhic plane. c. as an entity..the sun is the seventh principle of brahma or the aspect of active intelligent matter. hence 'rejection' as it is called ensues because consciousness or the development of the ego (logoic or human) is the goal of evolution, and not the matter aspect "the primordial ray is only the vehicle of the divine ray" s. d, i, 108. 275 10: form "the model according to which nature does its external work. s. d, ii, 107; see s. d, i, 619. 1. divine ideation passes from the abstract to the concrete or visible form. a. the objective is an emanation of the subjective. s. d, i, 407. b. impulse is spirit energy causing objectivity. s. d, i, 349, 683. c. the log

ALICE A BAILEY05 THE LIGHT OF THE SOUL

d..the aum..monadic, 7. the breath..logoic, and in these distinctions are symbolically conveyed the problem of correct hearing on the various planes and in the various states of consciousness. only the true mystic and aspirant will comprehend the nature of these distinctions. just as all the substances of our manifested solar system are differentiations of the akasha, the first differentiation of the primordial stuff, so all these distinctions of sound are differentiations of the one sound; all are divine in time and space. but all have to be heard correctly and all lead eventually to and form in their totality the aum, the word of glory, the macrocosmic word. with the student of raja yoga, however, there are three main voices or sounds with which he is temporarily concerned: 1. the speech

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

aling here with relatively advanced stages of human development. what i have now to say will veil, under extremely simplified phrases, truths which will be apparent to two groups of aspirants: 1. accepted disciples, who will comprehend the significances of the technique of fusion. 2. initiates, who will work with the technique of duality. it should be remembered also that we are here dealing with the primordial duality of spirit and matter and not with the secondary duality of soul and body. this point is of deep importance and will bear most careful consideration. the man who will seek to use the technique of fusion is the disciple who is conscious of personality power, owing to the fact that his mind is beginning to dominate his sentient emotional nature, much in the same way as his emot

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

6) 14. that which is the surviving entity in us is partly the direct emanation from and partly those celestial entities themselves (s.d. i. 251- 371- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 15. the descent and reascent of the monad or soul cannot be disconnected from zodiacal signs (s.d. i. 730) 16. the following five statements are basic 1. each of the primordial seven, the first seven rays, forming the manifesting logos, is again sevenfold. 2. as the seven colours of the solar spectrum correspond to the seven rays or hierarchies so each of these is sub-divided into seven. 3. each of these hierarchies furnishes the essence (the soul) and is the builder of one of the seven kingdoms in nature the three elemental kingdoms, the mineral, vegetabl

rays- volume iii: esoteric astrology copyright 1998 lucis trust the first one given above will be regarded as accurate for this world period and will be the basis of our astrological teaching. the informing lives of the seven sacred planets are called by the following names: 1. the seven planetary logoi. 2. the seven spirits before the throne. 3. the seven kumaras. 4. the seven solar deities. 5. the primordial seven. 6. the seven builders. 7. the seven intellectual breaths. 8. the seven manus. 9. the flames. 10. lords of love, knowledge and sacrifice. the words for the signs of the zodiac from the angle of form. natural order. retrogression through signs. pisces through the signs to aries 1. pisces. and the word said: go forth into matter. 2. aquarius. and the word said: let desire in for

AN INTRO TO STUDY OF THE KABALAH

one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest to students of the origin and destiny of the world and mankind (1) that god, the holy one, the supreme incomprehensible one, the ain suph, the greek apeiros (zohar iii. 283) was not the direct creator of the world; but that all things have proceeded from the primordial source in successive emanations, each one less excellent than the preceding, so that the universe is 'god manifested' and the last and remotest production is matter, a privation of perfection (2) that all we perceive or know of, is formed on the sephirotic type (3) that human souls were pre-existent in an upper world before the origin of this present world (4) that human souls befor

reme boundless god, the "ain suph" was not the direct creator of the world, nor was the world made out of nothing. the highest trinity of "the crown, king and queen" having arisen by divine emanation, its powers descended and expanded into the seven lower sephiroth, and produced the universe in their own image, a decad of forces, as a whole constituting the adm qdmun adam quadmun, or adam kadmon, the primordial or archetypal man; the world produced is the existing universe of which we have cognizance. the universe is called the "garment of god: this lower world is a copy of the divine world, everything here has its prototype above (zohar ii. 20) some kabalistic treatises speak of earlier worlds created before the conjunction of the divine king and queen; these perished in the void; these l

BLAVATSKY H P ANTHROPOGENESIS

count genesis, p. 82) there are two "creations" so called, in the babylonian fragments, and genesis having adhered to this, one finds its first two chapters distinguished as the elohite and the jehovite creations. their proper order, however, is not preserved in these or in any other exoteric accounts. now these "creations" according to the occult teachings, refer respectively to the formation of the primordial seven men by the progenitors (the pitris, or elohim: and to that of the human groups after the fall[[footnote(s* see pliny, 4, c. 12; strabo, 10; herodotus, 7, c. 108; pausanias, 7, c. 4, etc[[vol. 2, page] 6 the secret doctrine. all this will be examined in the light of science and comparisons drawn from the scriptures of all the ancient nations, the bible included, as we proceed

day, or in which at least the night continues only some instants (zohar iii, fol. 10a "qabbalah" p. 139[[vol. 2, page] 29 the celestial governors of humanity. gets all its vital forces, life, and powers through the medium of the seven planetary dhyanis from the spirit of the sun. they are his messengers of light and life "like each of the seven regions of the earth, each of the seven* firstborn (the primordial human groups) receives its light and life from its own especial dhyani- spiritually, and from the palace (house, the planet) of that dhyani physically; so with the seven great races to be born on it. the first is born under the sun; the second under brihaspati (jupiter; the third under lohitanga (the "fiery-bodied" venus, or sukra; the fourth, under soma (the moon, our globe also, t

, became the creative elohim of form, or the adam of dust. the allegory says that sanandana and other vedhas, the sons of brahma, his first progeny "were without desire or passion, inspired with the holy wisdom, estranged from the universe and undesirous of progeny (vishnu purana, book i. vii. this also is what is meant in sloka 11 by the words "they would not create" and is explained as follows "the primordial emanations from the creative power are too near the absolute cause. they are transitional and latent forces, which will develop only in the next and subsequent removes" this makes it plain. hence brahma is said to have felt wrathful when he saw that those "embodied spirits, produced from his limbs (gatra, would not multiply themselves" after which, in the allegory, he creates other

ism, the "mother of the vedas" who entered into the rishis and inspired them by her revelations; just as bath-kol is said to have inspired the prophets of israel and the jewish high-priests. and both exist to this day, in their respective sacred symbologies, because the ancients associated sound or speech with the ether of space, of which sound is the characteristic. hence fire, water and air are the primordial cosmic trinity "i am thy thought, thy god, more ancient than the moist principle, the light that radiates within darkness (chaos, and the shining word of god (sound) is the son of the deity("pymander" 6* thus we have to study well the "primary creation" before we can understand the secondary. the first race had three rudimentary elements in it; and no fire as yet; because, with the

f will and yoga, or the "ancestors (the spiritual forefathers) of all the subsequent and present arhats, or mahatmas, in a truly immaculate way. they were indeed created, not begotten, as were their brethren of the fourth race, who were generated sexually after the separation of sexes, the fall of man. for creation is but the result of will acting on phenomenal matter, the calling forth out of it the primordial divine light and eternal life. they were the "holy seed-grain" of the future saviours of humanity. 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 rebellio

pure and simple- these can surely never limit their belief to one line of evolution. the types of life are innumerable; and the progress of evolution, moreover, does not go at the same rate in every kind of species. the constitution of primordial matter in the silurian age- we mean "primordial" matter of science- is the same in every essential particular, save its degree of present grossness, as the primordial living matter of to-day. nor do we find that which ought to be found, if the now orthodox theory of evolution were quite correct, namely, a constant, ever-flowing progress in every species of being. instead of that, what does one see? while the intermediate groups of animal being all tend toward a higher type, and while specializations, now of one type and now of another, develop th

t hermon of the desert, that the scapegoat of israel, who assumed the name of one of them (azaz(y)el, was sent (spencer. we say it is not so. the zohar has the following explanation on the practice of magic which is called in hebrew nehhaschim, or the "serpents' works" it says (part iii. col. 302 "it is called nehhaschim, because the magicians (practical kabalists) work surrounded by the light of the primordial serpent, which they perceive in heaven as a luminous zone composed of myriads of small stars. which means simply the astral light, so called by the martinists, by eliphas levi, and now by all the modern occultists (vide sections about- the "curse" from a philosophical point of view. the foregoing teachings of the secret doctrine, supplemented by universal traditions, must now have d

te (or build the world with its creatures) likewise; for, having been born "within the sphere of operation- the manifesting universe- such is the manvantaric law. and now comes the second portion of the passage, or rather of two passages merged into one to conceal the full meaning. those who were born within the sphere of operation were "the brothers who loved him well" the latter- the "him- were the primordial angels: the asuras, the ahriman, the elohim- or "sons of god" of whom satan was one- all those spiritual beings who were called the "angels of darkness" because that darkness is absolute light, a fact now neglected if not entirely forgotten in theology. nevertheless, the spirituality of those much abused "sons of light" which is darkness, must be evidently as great in comparison wit

its primary organic construction; therefore, neither the language, nor the mathematical system attaching to it, could be of man's invention, unless both were founded upon a prior language, which afterwards became obsolete (p. 205. the author proves these points by further elucidation, and reveals the secret meaning of more than one dead-letter narrative, by showing that probably[[hebrew] man was the primordial word "the very first word possessed by the hebrews, whoever they were, to carry the idea by sound of a man. the essential of this word was 113 (the numerical value of that word) from the beginning, and carried with it the elements of the cosmical system displayed" this is demonstrated by the hindu wittoba- a form of vishnu- as said already. the figure of wittoba, even to the nailmar

meaning of the "crucifixion nails" is proven by the geometrical and numerical reading, its mystical meaning is indicated by the short remarks upon it, as given above, in its connection with, and bearing upon, prometheus. he is another victim, for he is crucified on the cross of love, on the rock of human passions, a sacrifice to his devotion to the cause of the spiritual element in humanity. now, the primordial system, the double glyph that underlies the idea of the cross, is not "of human invention" for cosmic ideation and the spiritual representation of the divine ego-man are at its basis. later, it expanded in the beautiful idea adopted by and represented in the mysteries, that of regenerated man, the mortal, who, by crucifying the man of flesh and his passions on the[[vol. 2, page] 562

or j; and means, as the first letter of jehovah, the procreative organ, et seq. the odd numbers are divine, the even numbers are terrestrial, devilish, and unlucky. the pythagoreans hated the binary. with them it was the origin of differentiation, hence of contrasts, discord, or matter, the beginning of evil. in the valentinian theogony, bythos and sige (depth, chaos, matter born in silence) are the primordial binary[[vol. 2, page] 575 the three sciences. with the early pythagoreans, however, the duad was that imperfect state into which the first manifested being fell when it got detached from the monad. it was the point from which the two roads- the good and the evil- bifurcated. all that which was double-faced or false was called by them "binary" one was alone good, and harmony, because

will reach no more the sign of the meenam (pisces) then the night of brahma has come* death of every physical thing truly; but mara is also the unconscious quickener of the birth of the spiritual[[vol. 2, page] 580 the secret doctrine. connects them still more with our "fabulous" indian makara, and the crocodile-headed god in egypt* the crocodiles in the celestial nile are five, and the god toum, the primordial deity creating the heavenly bodies and the living beings, calls forth these crocodiles in his fifth creation. when osiris "the defunct sun" is buried and enters into amenti, the sacred crocodiles plunge into the abyss of primordial waters "the great green one" when the sun of life rises, they reemerge out of the sacred river. all this is highly symbolical, and shows how primeval eso

324* see the mahabharata, e.g, iii, 189, 3, where vishnu says "i called the name of water nara in ancient times, and am hence called narayana, for that was always the abode i moved in (ayana. it is into the water (or chaos, the "moist principle" of the greeks and hermes, that the first seed of the universe is thrown "the 'spirit of god' moves on the dark waters of space; hence thales makes of it the primordial element and prior to fire, which was yet latent in that spirit[[vol. 2, page] 592 the secret doctrine. society- that produce the septenary and the triad at one and the same time, and are the decad, whatever way this sign[[diagram] is examined, as all the ten numbers are contained therein. for with a point in the middle or centre, thus[[diagram] it is a sevenfold sign; its triangles

ither (i.e, once counted horizontally, and once vertically (cube unfolded[[diagram. 4 for the upright and 3 for the cross bar making seven in all- 4 for the upright, and 3 for the- adding "here we have the famous 4, and 3, and 7" esoteric philosophy explains that four is the symbol of the universe in its potential state, or chaotic matter, and that it requires spirit to permeate it actively, i.e, the primordial abstract triangle has to quit its one dimensional quality and spread across that matter, thus forming a manifested basis on the three dimensional space, in order that the universe should manifest intelligibly. this is achieved by the cube unfolded. hence the ansated cross[[diagram] as the symbol of man, generation and life. in egypt ank signified soul, life and blood. it is the enso

ourses of natural action" active laws) is punished by indra (x. 113, 5, the vedic powerful god, whose vrata (law or power) is greater than the vratani of any other god. thus, the rig veda, the oldest of all the known ancient records, may be shown to corroborate the occult teachings in almost every respect. its hymns- the records written by the earliest initiates of the fifth (our race) concerning the primordial teachings- speak of the seven races (two still to come) allegorising them by the "seven streams (1, 35, 8; and of the five races("panca krishtayah) which have already inhabited this world (ibid) on the five regions "panca pradicah (ix, 86, 29, as also of the three continents that were* it is those scholars only who will master the secret meaning of the purushasukta (in which the int

he encyclopaedia britannica and the 100,000 years, to which anthropology in general limits the age of humanity, seem quite microscopical when compared with the figures implied in mr. huxley's bold speculations. the former, indeed, makes of the original race of men ape-like cave-dwellers. the great english biologist, in his desire to prove man's pithecoid origin, insists that the transformation of the primordial ape into a human being must have occurred millions of years back. for in criticising the excellent average cranial capacity of the neanderthal skull, notwithstanding his assertion that it is overlaid with "pithecoid bony walls" coupled with mr. grant allen's assurances that this skull "possesses large bosses on the forehead, strikingly) suggestive of those which give the gorilla its

give the gorilla its peculiarly fierce appearance (fortnightly review, 1882) still mr. huxley is forced to admit that, in the said skull, his theory is once more defeated by the "completely human proportions of the accompanying limb-bones, together with the fair development of the engis skull" in consequence of all this we are notified that those skulls "clearly indicate that the first traces of the primordial stock whence man has proceeded, need no longer be sought by those who entertain any form of the doctrine of progressive development in the newest tertiaries; but that they may be looked for in an epoch more distant from the age of the elephas primigenius than that is from us (huxley[[footnote(s* the actual time required for such a theoretical transformation is necessarily enormous "

wing to which the world was destroyed and again renewed. had the cardinal studied the zohar his doubts would have changed to certitude. thus saith idra suta (in the "zohar" iii, 292, c "there were old worlds which perished as soon as they came into existence; worlds with and without form called scintillas- for they were like the sparks under the smith's hammer, flying in all directions. some were the primordial worlds which could not continue long, because the 'aged- his name be sanctified- had not as yet assumed his form* the workman was not yet the 'heavenly man* again in the midrash, written long before the kabala of simeon ben iochai, rabbi abahu explains "the holy one, blessed be his name, has successively formed and destroyed sundry worlds before this one. now this refers both to the

ons in the rate of deposit, professor lefevre gives us the relative figures which sum up geological time. he does not attempt to calculate the lapse of years since the first bed of the laurentian rocks was deposited, but postulating that time as= x, he presents us with the relative proportions in which the various periods stand to it. let us premise our estimate by stating that, roughly speaking, the primordial rocks are 70,000 ft, the primary 42,000 ft, the secondary 15,000 ft, the tertiary 5,000 ft, and the quaternary some 500 ft. in thickness "dividing into an hundred parts the time, whatever its actual length, that has passed since the dawn of life on this earth (lower laurentian strata, we shall be led to attribute to the primordial age more than half of the whole duration, say 53.5;

ound lately very serious opponents in germany. du bois-reymond and dr. pffuger, the physiologists, besides other men of science as eminent as any, find insuperable difficulties and even impossibilities in the doctrine* history of creation, p. 20[[vol. 2, page] 712 the secret doctrine[[first column continued from previous page] primordial epoch (laurentian system, cambrian system, silurian system) the primordial epoch is, science tells us, by no means devoid of vegetable and animal life. in the laurentian deposits are found specimens of the eozoon canadense- a chambered shell. in the silurian are discovered sea-weeds (algae, molluscs, crustacea, and lower marine organisms, also the first trace of fishes. the primordial epoch shows algae, molluscs, crustacea, polyps, and marine organisms, et

al (deva or divine men, the "creators" and progenitors) the esoteric philosophy agrees with the statement made by science (see parallel column, demurring, however, in one particular. the 300,000,000 years of vegetable life (see "brahminical chronology) preceded the "divine men" or progenitors. also, no teaching denies that there were traces of life within the earth besides the eozoon canadense in the primordial epoch. only, whereas the said vegetation belonged to this round, the zoological relics now found in the laurentian, cambrian, and silurian systems, so called, are the relics of the third round. at first astral like the rest, they consolidated and materialized pari passu with the new vegetation "primary- divine progenitors, secondary groups, and the 2 1/2 races "fern-forests, sigilla

BLAVATSKY H P COSMOGENESIS

rimeval radiations from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and

science. 506 what are the "forces. 508 the view of the occultists. 510 scientific and occult theories on heat. 515 the atoms of science. 519- vii. an attack on the scientific theory of force by a man of science. 523 ether and atoms. 527- viii. life, force, or gravity. 529 dr. richardson on nervous ether. 531 the senses and their action. 535 too much "life" may kill. 539- ix. the solar theory. 540 the primordial element. 542 elements and meta-elements. 546 the tree of life and being. 549 prof. crookes on the elements. 552- x. the coming force. 554 mr. keeley, an unconscious occultist. 557 inter-etheric waves. 561 the secrets of sound and odour. 565- xl. on the elements and atoms. 566 metaphysical chemistry. 569 what are the seven planets. 575 the cyclic fall of the gods. 577[[vol. 1, page]

hearts; they embrace infinitude. 12. then svabhavat sends fohat to harden the atoms. each is a part of the web. reflecting the "selfexistent lord" like a mirror, each becomes in turn a world- stanza iv. 1. listen, ye sons of the earth, to your instructors- the sons of the fire. learn, there is neither first nor last, for all is one: number issued from no number. 2. learn what we who descend from the primordial seven, we who are born from the primordial flame, have learnt from our fathers. 3. from the effulgency of light- the ray of the ever-darkness- sprung in space the re-awakened energies; the one from the egg, the six, and the five. then the three, the one, the four, the one, the five- the twice seven the sum total. and these are the essences, the flames, the elements, the builders, th

or he is one and nine. iii. the "formless square" and these three enclosed within the[[diagram] are the sacred four; and the ten are the arupa universe. then come the "sons" the seven fighters, the one, the eighth left out, and his breath which is the lightmaker. 6. then the second seven, who are the lipika, produced by the three. the rejected son is one. the "sonsuns" are countless- stanza v. 1. the primordial seven, the first seven breaths of the dragon of wisdom, produce in their turn from their holy circumgyrating breaths the fiery whirlwind. 2. they make of him the messenger of their will. the dzyu becomes fohat, the swift son of the divine sons whose sons are the lipika, runs circular errands. fohat is the steed and the thought is the rider. he passes like lightning through the fiery

s, the "robes" stand for the noumenon of undifferentiated cosmic matter. it is not matter as we know it, but the spiritual essence of matter, and is co-eternal and even one with space in its abstract sense. root-nature is also the source of the subtile invisible properties in visible matter. it is the soul, so to say, of the one infinite spirit. the hindus call it mulaprakriti, and say that it is the primordial substance, which is the basis of the upadhi or vehicle of every phenomenon, whether physical, mental or psychic. it is the source from which akasa radiates (a) by the seven "eternities" aeons or periods are meant. the word "eternity" as understood in christian theology, has no meaning to the asiatic ear, except in its application to the one existence; nor is[[vol. 1, page] 36 the se

the same direction. the root of the lotus sunk in the mud represents material life, the stalk passing up through the water typifies existence in the astral world, and the flower floating on the water and opening to the sky is emblematical of spiritual being- stanza ii- continued. 4. her heart had not yet opened for the one ray to enter, thence to fall as three into four in the lap of maya (a (a) the primordial substance had not yet passed out of its precosmic latency into differentiated objectivity, or even become the (to man, so far) invisible protyle of science. but, as the hour strikes and it becomes receptive of the fohatic impress of the divine thought (the logos, or the male aspect of the anima mundi, alaya- its heart opens. it differentiates, and the three (father, mother, son) are

original is the brahminical narayana (the mover on the waters, who is the personification of the eternal breath of the unconscious all (or parabrahm) of the eastern occultists. the waters of life, or chaos- the female principle in symbolism- are the vacuum (to our mental sight) in which lie the latent spirit and matter. this it was that made democritus assert, after his instructor leucippus, that the primordial principles of all were atoms and a vacuum, in the sense of space, but not of empty space, as "nature abhors a vacuum" according to the peripatetics, and every ancient philosopher. in all cosmogonies "water" plays the same important part. it is the base and source of material existence. scientists, mistaking the word for the thing, understood by water the definite chemical combinatio

per se is, of course, an abstraction, a symbolical mode of expression, it is a symbol truly, as it suggests the idea of infinity as an endless circle. it brings before the mind's eye the picture of kosmos emerging from and in boundless space, a universe as shoreless in magnitude if not as endless in its objective manifestation. the simile of an egg also expresses the fact taught in occultism that the primordial form of everything manifested, from atom to globe, from man to angel, is spheroidal, the sphere having been with all nations the emblem of eternity and infinity- a serpent swallowing its tail. to realize the meaning, however, the sphere must be thought of as seen from its centre. the field of vision or of thought is like a sphere whose radii proceed from one's self in every directio

rtality. hence- hermes, calling the serpent the most spiritual of all beings; moses, initiated in the wisdom of hermes, following suit in genesis; the gnostic's serpent with the seven vowels over its head, being the emblem of the seven hierarchies of the septenary or planetary creators. hence, also, the hindu serpent sesha or ananta "the infinite" a name of vishnu, whose first vahan or vehicle on the primordial waters is this serpent* yet they all made a difference between the good and the bad serpent (the astral light of[[footnote(s* like the logoi and the hierarchies of powers, however, the "serpents" have to be distinguished one from the other. sesha or ananta "the couch of vishnu" is an allegorical abstraction, symbolizing infinite time in space, which contains the germ and throws off

(book of sarparajni) the aitareya brahmana calls the earth sarparajni "the serpent queen" and "the mother of all that moves" before our globe became egg-shaped (and the universe also "a long trail of cosmic dust (or fire mist) moved and writhed like a serpent in space" the "spirit of god moving on chaos" was symbolized by every nation in the shape of a fiery serpent breathing fire and light upon the primordial waters, until it had incubated cosmic matter and made it assume the annular shape of a serpent with its tail in its mouth- which symbolises not only eternity and infinitude, but also the globular shape of all the bodies formed within the universe from that fiery mist. the universe, as well as the earth and man, cast off periodically, serpent-like, their old skins, to assume new ones

d whose name is unknown (see mariette's abydos ii, p. 63, and vol. iii, pp. 413, 414, no. 1122[[vol. 1, page] 76 the secret doctrine. the identity of "father-mother" with primordial aether or akasa (astral light; and (b) its homogeneity before the evolution of the "son" cosmically fohat, for it is cosmic electricity "fohat hardens and scatters the seven brothers (book iii. dzyan; which means that the primordial electric entity- for the eastern occultists insist that electricity is an entity- electrifies into life, and separates primordial stuff or pregenetic matter into atoms, themselves the source of all life and consciousness "there exists an universal agent unique of all forms and of life, that is called od* ob, and aour, active and passive, positive and negative, like day and night: it

tricity is an entity- electrifies into life, and separates primordial stuff or pregenetic matter into atoms, themselves the source of all life and consciousness "there exists an universal agent unique of all forms and of life, that is called od* ob, and aour, active and passive, positive and negative, like day and night: it is the first light in creation (eliphas levi's kabala- the first light of the primordial elohim- the adam "male and female- or (scientifically) electricity and life (c) the ancients represented it by a serpent, for "fohat hisses as he glides hither and thither (in zigzags. the kabala figures it with the hebrew letter teth[[hebrew, whose symbol is the serpent which played such a prominent part in the mysteries. its universal value is nine, for it is the ninth letter of t

talists, namely, agreeably with the vedantic texts, an abstract deity in no way characterised by the description of any human attributes, and it is still maintained that he or it is called kala-hansa- then how can it ever become the vahan of brahma, the manifested finite god? it is quite the reverse. the "swan or goose (hansa) is the symbol of that male or temporary deity, as he, the emanation of the primordial ray, is made to serve as a vahan or vehicle for that divine ray, which otherwise could not manifest itself in the universe, being, antiphrastically, itself an emanation of "darkness- for our human intellect, at any rate. it is brahma, then, who is kala-hansa, and the ray, the hansa-vahana. as to the strange symbol chosen, it is equally suggestive; the true mystic significance being

ahan or vehicle for that divine ray, which otherwise could not manifest itself in the universe, being, antiphrastically, itself an emanation of "darkness- for our human intellect, at any rate. it is brahma, then, who is kala-hansa, and the ray, the hansa-vahana. as to the strange symbol chosen, it is equally suggestive; the true mystic significance being the idea of a universal matrix, figured by the primordial waters of the "deep" or the opening for the reception, and subsequently for the issue, of that one ray (the logos, which contains in itself the other seven procreative rays or powers (the logoi or builders. hence the choice by the rosecroix of the aquatic fowl- whether swan or pelican* with seven young ones for a symbol, modified and adapted to the religion of every country. en-soph

conceivable by the human intellect, but also that no manifested thing can[[vol. 1, page] 88 the secret doctrine. be thought of except as part of a larger whole: the total aggregate being the one manifested universe that issues from the unmanifested or absolute- called non-being or "no-number" to distinguish it from being or "the one number- stanza iv- continued (2) learn what we, who descend from the primordial seven, we, who are born from the primordial flame, have learned from our fathers (a (a) this is explained in book ii, and this name "primordial flame" corroborates what is said in the first paragraph of the preceding commentary on stanza iv. the distinction between the "primordial" and the subsequent seven builders is this: the former are the ray and direct emanation of the first "s

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 matter of our phenomenal plane- by which nature correlates her geometrical forms, and later, also, her compound elements; and in which there is no place for accident or chance. it is a fundamental law in occultism, that there is no rest or cessation of motion in nature* that which seems rest is only the change of one form into another; the change of subst

the efforts of the most powerful telescopes to discover them, it becomes easier to understand how our solar system can, at the birth of a child, influence his brain- virgin of any impression- in a definite manner and according to the presence on the zenith of such or another zodiacal constellation[[footnote(s* les mysteres de l'horoscope, p. xi[[vol. 1, page] 106 the secret doctrine. stanza v. 1. the primordial seven, the first seven breaths of the dragon of wisdom, produce in their turn from their holy circumgyrating breaths the fiery whirlwind (a. commentary (a) this is, perhaps, the most difficult of all the stanzas to explain. its language is comprehensible only to him who is thoroughly versed in eastern allegory and its purposely obscure phraseology. the question will surely be asked

lind force, and senseless motion, the occultists point to intelligent law and sentient life, and add that fohat is the guiding spirit of all this. yet he is no personal god at all, but the emanation of those other powers behind him whom the christians call the "messengers" of their god (who is in reality only the elohim, or rather one of the seven creators called elohim, and we, the "messenger of the primordial sons of life and light (b) the "elementary germs" with which he fills sien-tchan (the "universe) from tien-sin (the "heaven of mind" literally, or that which is absolute) are the atoms of science and the monads of leibnitz[[footnote(s "fohat" has several meanings (see stanza v, commentary et infra. he is called the "builder of the builders" the force that he personifies having forme

hes from our perception into nothing- or rather it passes on to the higher plane, and the state of matter corresponding to such a point of transition must certainly possess special and not readily discoverable properties. such "seven neutral centres* then, are produced by fohat, who, when, as milton has it "fair foundations (are) laid whereon to build" quickens matter into activity and evolution. the primordial atom (anu) cannot be multiplied either in its pregenetic state, or its primogeneity; therefore it is called "sum total" figuratively, of course, as that "sum total" is boundless (see addendum to this book) that which is the abyss of nothingness to the physicist, who knows only the world of visible causes and effects, is the boundless space of the divine plenum to the occultist. amon

tic phraseology "cosmic desire" evolves into absolute light. now light without any shadow would be absolute light- in other words, absolute darkness- as physical science seeks to prove. that shadow appears under the form of primordial matter, allegorized- if one likes- in the shape of the spirit of creative fire or heat. if, rejecting the poetical form and allegory, science chooses to see in this the primordial fire-mist, it is welcome to do so. whether one way or the other, whether fohat or the famous force of science, nameless, and as difficult of definition as our fohat himself, that something "caused the universe to move with circular motion" as plato has it; or, as the occult teaching expresses it "the central sun causes fohat to collect primordial dust in the form of balls, to impel

planet here below, are distinctly taught. this teaching, however, although it would not be "entirely rejected" by science, is sure to be repudiated as an integral whole. for it avers that there are only seven self-born primordial "gods" emanated from the trinitarian one. in other words, it means that all the worlds or sidereal bodies (always on strict analogy) are formed one from the other, after the primordial manifestation at the beginning of the "great age" is accomplished. the birth of the celestial bodies in space is compared to a crowd or multitude of "pilgrims" at the festival of the "fires" seven ascetics appear on the threshold of the temple with seven lighted sticks of incense. at the light of these the first row of pilgrims light their incense sticks. after which every ascetic b

BOOK OF PLEASURE

antum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in dissatisfaction*(2. the progenitor of itself and all things, but resembling nothing, this sexualit

es but designative of the ultimate means. the death posture in the reduction of all conception (sin) to the "neither-neither" till the desire is contentment by pleasing yourself. by this and by no other are the inertia of belief; the restoration of the new sexuality and the book of pleasure (self love) get any book for free on: www.abika.com 16 the ever original self-love in freedom are attained. the primordial vacuity (or belief) is not by the exercise of focussing the mind on a negation of all conceivable things, the identity of unity and duality, chaos and uniformity, etc, etc, but by doing it now, not eventually. percieve, and feel without the necessity of an opposite, but by its relative. percieve light without shadow by its own colour as contrast, through evoking the emotion of laugh

ree. the emotion of laughter is exhaustion, the early suffering hence by making this emotion a "mental state" at the time of unity* he unites pain and pleasure, suffers them simultaneously and by the "not necessity" of his belief, his conception transcends this world and reaches the absolute ecstasy. there is no place where pain or death can enter* of sex, indeed of everything. the idea of god is the primordial sin, all religions are evil. self-love is its own law, which may be broken with impunity, being the only energy that is not servile, serving its ever-ready purpose. surely it is all that is left us that has no sin and is free? verily, it is the only thing we dare be conscious of. he that truly pleases himself is wihout virtue, and shall satisfy all men. hate, jealousy, murder, etc

DAVIDSON DAN SHAPE POWER

s a standing wave created in the tube. since the number of wavelengths is an odd number, the reflected wave ends up canceling the primary wave. this results in a stress wave being imposed on the water molecules and the aetheric energy flowing into the nucleus. the result is to set up a vibratory condition that damps out the energy of the nucleus sufficient to cause the atoms to dissolve back into the primordial aether. one interesting anecdotal story with respect to this experiment has to do with a conference where i was asked to recount the water aetheralization experiment accident. afer my talk a crowd of interested members from the audience, who had come up to the podium, were asking me various questions. a young researcher from the back of the crowd caught my attention and said he had

with many orders of aetheric stress vortex flows (lines. a simple atom like hydrogen would have figure 5.2.1-1. cross section of vortex stress flows of complex atom 5.2.2 a circle the circle, the two-dimensional locus equidistant from a point, is used symbolically throughout history as a symbol of the unity of all things, the basic icon of deity. as a shape power symbol, the circle acts to focus the primordial energy of the universe at the circle's center. testing with clairvoyants showed that the maximal power of the circle could be obtained by drawing the circle starting at the bottom of the circle. thus we see that there is more to the physics of shape power than the simple geometrical pattern. intent (i.e, the mental factor) and the manufacturing processes of creating the symbol also

DIABOLUS

present a clear definition of what this name means, how it may be used as a model in sorcery, thus presenting the magician in the coils of this dragon "the fleeing serpent, the coiling serpent, the powerful with the seven heads" a caanite description of lotan, a form of behemoth and leviathan. in the 60th chapter of the book of enoch, leviathan is presented as a great dragon which is of the sea, the primordial chaos which this great serpent dwells, and the very abyss. leviathan is also another name for rahab, the angel of violence. the concept of this mysterious dragon is, according to the system of justinus39 leviathan is a bad angel. the hebrew term refers to leviathan as that which gathers itself together in folds, thus the coiling dragon. it should be known that the circle itself is t

the coiling dragon. it should be known that the circle itself is timeless and represents the eternal spirit. leviathan in this instance is the guardian of the abyss and timeless in essence. isaiah 27:1 calls leviathan that crooked serpent. 39 from the legends of the jews, ginzberg. 36 the fallen angel rahab itself means violence and refers to his name or title as sar shel yam, in hebrew prince of the primordial sea. the source of the twin fallen angels leviathan and behemoth, presents both as beasts and dragons which hold much power when they fell. and that day will two monsters be parted, one monster, a female named leviathan in order to dwell in the abyss of the ocean over the fountains of water, and a male called behemoth which holds his chest in an invisible desert whose name is denday

DION FORTUNE MYSTICAL QABALA

int, crystallise out as it cools, they will have a useful symbol of kether. fill a tumbler with boiling water and dissolve in it as much sugar as it will take up, and then, as the mixture cools, watch the sugar crystals appearing. when you have done this in actuality, and not merely read about it, you will have a concept under which you can think of the first manifest coming into existence out of the primordial unmanifest. the liquid is transparent and formless, but a change occurs within it, and crystals, solid, visible, and of a definite form, begin to appear. equally may we conceive that a change occurs within the limitless light, and kether crystallises out. 10. i do not propose at the present moment to go deeply into the nature of any of the sephiroth, but merely to indicate the gener

ovement; it is a condition of pure becoming, rashith ha gilgalim, the first swirlings, the commencement of whirling motions as it is called by the qabalists- primum mobile as it is called by the alchemists. chokmah, the second sephirab, is called by the rabbis mazloth, the sphere of the zodiac. here we have introduced the concept of the circle with its segments. creation has moved onwards. out of the primordial egg has developed the serpent that holdeth his tail in his mouth, as mme blavatsky chronicles in her invaluable storehouses of archaic symbolism, the secret doctrine and isis unveiled. 16. in a similar manner to that in which kether overflowed into chokmah does chokmah overflow into binab, the third sephirab. the paths pursued by the emanations in these successive overfiowings is re

ying chiefly upon their astrological associations to guide us, because astrology is the [page 90] one universal language, for all people see the same planets. space is referred to kether, the zodiac to chokmah, the seven planets to the next seven sephiroth, and earth to malkuth, consequently, any god who has an analogy with saturn will be referred to binah, as will any goddess who might be termed the primordial mother, the superior eve ,as distinguished from the inferior eve, the bride of microprosopos, malkuth. the supernal triangle of kether, chokmah) and binah always refers to the old gods, which every pantheon recognises as the predecessors of those forms of godhead worshipped by the current faith. thus rhea and kronos would be referred to binah and chokmah, and jupiter to chesed. all

supernal triangle. yetziratic text: the first path is called the admirable or hidden intelligence because it is the light giving the power of comprehension of the first principle, which hath no beginning. and it is the primal glory, because no created being can attain to its essence. titles given to kether: existence of existences. concealed of the concealed. ancient of ancients. ancient of days. the primordial point. the point within the circle. the most high. the vast countenance. the white head. the head which is not. macroprosopos. amen. lux occulta. lux interna. he. god-name: eheieh. archangel: metatron. order of angels: holy living creatures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainmen

st. mystical qabala page 75 6. in the vedantan philosophy kether would undoubtedly equate with parabrahman, chokmah with brahman, and binah with mulaprakriti. in the other great systems of human thought kether equates with their primary concept and may be taken as the father of the gods. if for them the universe originated in space, then kether is the sky god. if it originated in water, kether is the primordial ocean. always we find in connection with kether the sense of formlessness and timelessness. the gods of kether are terrible gods which eat their children, for kether, although the parent of all, reabsorbs the universe back into itself at the end of an epoch ofevolution. 7. kether is the abyss whence all arose, and back into which it will fall at the end of its epoch. therefore in ex

we have already seen, kethet is the point formulated in the void. according to euclid's definition, a point has position but no dimensions. if, however, a point may be conceived of as extending through space, it becomes a line. the nature of the organisation and evolution of the three supernals is so remote from our experience that we can only conceive of them symbolically; but if we conceive of the primordial point which is kether as being extended into the line which is chokmah, we shall have as adequate a symbolic representation as we may hope to achieve at our present state of understanding. 2. this forth-flowing energy, represented by the straight line or the uplifted rod of power) is essentially dynamic. it is, in fact, the primary dynamism, for we cannot conceive the crystallisatio

he organising, stabilising sephiroth. it [page 124] is not possible to understand either of the paired sephiroth without considering its mate; therefore in order to understand chokmah we shall have to say something about binah. let it be noted, then, that binah is assigned to the planet saturn and is called the superior mother. 5. in binah and chokmah we have the archetypal positive and negative; the primordial maleness and femaleness, established while "countenance beheld not countenance" and manifestation was incipient. it is from these primary pairs of opposites that the pillars of the universe spring, between which is woven the web of manifestation. 6. as we have already noted, the tree of life is a diagram matic representation of me universe on which the positive and negative, male an

gress. if we understood this better, how much suffering we should save ourselves, for we should watch the chokmah and binah phases succeeding each other, both in our own lives and the lives of nations,and would realise the deep significance of shakespeare's words when he says: mystical qabala page 98 "there is a tide in the affairs of men which taken at the flood leads on to fortune" 14. binah is the primordial root of matter, but the full development of matter is not found till we arrive at malkuth, the material universe. we shall see repeatedly in the course of our studies that the three supernals have their specialised expressions on a lower arc in one or another of the six sephiroth which form microprosopos. it is repeatedly said of these that they have their roots in or are reflection

les of kether is amen. this clearly declares that although chokmah emanates binab, we must not pause there when seeking origins, but move back to the fount of all as it rises from the unmanifest behind the veils of negative existence. this concept is brought out very clearly by the yetziratic text of chesed, wherein it says, speaking of spiritual forces "they emanate one from another by virtue of the primordial emanation, the highest crown, kether" 10. we must not be misled or confused in this respect by the fact that the yetziratic text of geburah declares that binah, understanding, emanates from the primordial depths of chokmah, wisdom. binah is in kether as well as chokmah "but after another manner" in pure being, formless and partless though it is, are the possibilities of both force a

all but retains its virginity; in other words, whose creativeness does not involve it in the life of its creation, but which remains apart and behind as the basis of manifestation, the root-substance whence matter arises. for although matter is held to have its roots in binah, yet matter as we know it is of a very different order of being to the supernal sephirah in which its essence lies. binah, the primordial formative influence, the parent of all form, is behind and beyond manifesting substance; in other words, is ever-virgin. it is this formative influence underlying all form-building, this tendency for curving lines of force to correlate and achieve stability, which is binah. 22. these two basal sephiroth of the 5upernal triad are especially referred to as the father and mother, abba

influence of a given sephirah leads to unbalance on the part of its opposite number. too much becomes a positively evil influence a poisonous overdose. 47. the virtue of binah is said to be silence, and its vice avarice. here again we see the saturn influence making itself felt. keats speaks of "grey-haired saturn, silent as a stone" and in these few words the poet conjures up a magical image of the primordial age and silence of the saturnian influence. saturn is indeed one of the old gods and is concerned with the mineral aspect of earth. he is throned upon the most ancient rocks where no plant grows. 48. it is this silence which has ever been held to be an especially desirable virtue in women. be that as it may, and no doubt her tongue is her most dangerous weapon, mystical qabala page

th, samech, daleth) magical image: a mighty crowned and throned king. situation on the tree: in the centre of the pillar of mercy. yetziratic text: the fourth path is called the cohesive or receptive intelligence because it contains all the holy powers, and from it emanate all the mystical qabala page 109 spiritual virtues with the most exalted essences. they emanate one from another by virtue of the primordial emanation, the highest crown, kether. titles given to chesed: gedulah. love. majesty. god-name: el. archangel: tzadkiel. order of angels: chasmalim, brilliant ones. mundane chakra: tzedek, jupiter. spiritual experience: vision of love. virtue: obedience vice: bigotry. hypocrisy. gluttony. tyranny. correspondence in the microcosm: the left arm. symbols: the solid figure- tetrahedron

his is borne out in the symbol of the left arm, which is assigned to this sephirah in the microcosm. 33. chesed "contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences" the teaching implicit in this statement has already been elucidated in the previous exegesis under the concept of archetypal ideas. 34 "they emanate one from another by virtue of the primordial emanation, the highest crown, kether" these concepts have already been dealt with in relation to the second mystical qabala page 117 sephirah, chokmah, when the overflowing of force from sphere to sphere was considered. chapter xix geburah, the fifth sephirah title: geburah, strength, severity (hebrew spelling: gimel, beth, vau, resh, heh) magical image: a mighty warrior in his char

onsidered. chapter xix geburah, the fifth sephirah title: geburah, strength, severity (hebrew spelling: gimel, beth, vau, resh, heh) magical image: a mighty warrior in his chariot. situation on the tree: in the centre of the pillar of severity. yetziratic text: the fifth path is called the radical intelligence because it resembles unity, uniting itself to binah, understanding, which emanates from the primordial depths of chokmah, wisdom. titles given to geburah: din: justice. pachad: fear. god-name: elohim gebor. archangel: khamael. host of angels: seraphim, fiery serpents. mundane chakra: madim, mars. spiritual experience: vision of power. virtue: energy. courage. vice: cruelty. destruction. correspondence in the microcosm: the right arm. symbols: the pentagon. the five-petalled tudor ros

cting, preserving influence of chesed is in abeyance that the destructive influences of geburah are able to work upon the forms built up by binah, for the path of the emanations between binah and geburah is via chesed. geburah is the essential corrective of binah, without which binah would bind all creation into rigidity. binah, in its turn, as is pointed out in the yetziratic text, emanates from the primordial depths of cliokmah, wisdom. thus we see that there is a dynamic aspect even to binah. no sephirah is wholly of one kind of force, for each emanates from a sephiaah of the opposite type of polarity to itself, and in its turn emanates a sephirah of opposite polarity. what we really have in the lightning flash is successive phases in the development of a single force; and because these

ater itself is not constant, for it does not stagnate on any reach, for they are all in unbroken communication the one with the other; they "emanate" each other, to use the language of the qabalah. but the water changes its nature as it progresses because something is added to it by the experiences it undergoes in each reach; alluvial soil from the water-meadows; city grime from the docks. 35. so the primordial emanation of kether becomes modi fled in each sephirotic "reach" of the cosmic river; the reaches" or sephirotic spheres, remain constant; the emanations flow on, undergoing modification in each sphere. 36. the titles assigned to geburah of strength, justice, severity, and fear speak for themselves and indicate the dual aspects of this sephirah. now that we are coming down the tree

nciple. the lower forms of love are of the emotions, and essentially unreliable; but the higher love is dynamic and energising. chapter xxiii hod title: hod, glory (hebrew spelling: he, vau, daleth) magical image: an hermaphrodite. situation on the tree: at the foot of the pillar of severity. yetziratic text: the eighth path is called the absolute or perfect intelligence because it is the mean of the primordial, which has no root by which it can cleave or rest, save in the hidden places of gedulah, from which emanates its proper essence. god-name: elohim tzabaoth, the god of hosts. archangel: michael. mystical qabala page 162 order of angels: beni elohim, sons of god. mundane chakra: kokab, mercury. spiritual experience: vision of splendour. virtue: truthfulness. vice: falsehood. dishonest

y and without effort refrain at will from responding, that he can be made an initiate of the sphere of netzach. this is why it is said of the adept that he has the use of all things, hut is dependent upon nothing. 20. these concepts are shadowed forth for those who have eyes to see in the symbolism of hod. the yetziratic text declares that hod is the perfect intelligence because it is the mean of the primordial. in other words, it is power in equilibrium, for the word "mean" implies a position half-way between two extremes. 21. the concept of inhibited reaction and satisfaction foregone is expressed in the title of the eight of cups of the tarot pack, whose secret name is" abandoned success" the suit of cups, in the tarot symbolism, is under the influence of venus and represents the differ

fice of fluidity, and hod is therefore aptly said to be the reflection of binah through chesed. 25. having considered the general principles of the sphere of hod, we are now in a position to consider its symbolism in detail. 26. the meaning of the hebrew word hod is glory, and this suggests at once to the mind that in this, the first sphere in which forms are definitely organised, the radiance of the primordial is shown forth to human consciousness. physicists tell us that light is only rende. ed visible as blue sky owing to its reflection from the particles of dust in the atmosphere. absolutely dustless atmosphere is absolutely dark atmosphere. and so it is in the metaphysics of the tree. the glory of god can only shine forth in manifestation when there are forms to manifest it. 27. the m

orms ensouled with force, in contradistinction to the fluidic activity of netzach. 32. the assignation of the mighty archangel michael to hod again gives us food for thought. he is always represented as trampling upon a serpent and piercing it with a sword, and frequently holds in his hand a pair of balances, symbolic of equilibrium and expressive of the same idea as the yetziratic words "mean of the primordial" 33. the serpent upon which the great archangel treads is primitive force, the phallic serpent of the freudians; and this glyph teaches us that it is the restrictive "prudence" of hod which "shortens" primitive force and prevents it from overflowing its boundaries. the fall, be it remembered, is represented on the tree by the great serpent with seven heads which overpasses the bound

h brings the action through to the plane of malkuth. experience proves that an operation so terminated is a very different matter to an operation which begins and ends on the astral. 58. the relationship between malkuth and binah is very clearly indicated in the titles assigned to both these sephiroth. binab is the superior mother and malkuth the inferior mother. as we have already seen, binab is the primordial giver of form. malkuth being the sphere of form, the relationship is obvious. that which had its inception in binah has its culmination in malkuth. this point gives us an important clue by means of which to guide our researches among the ramifications of the polytheistic pantheons. the qabalistic system is explicit concerning the doctrine of emanations, whereby the one unfolds into

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ite, arthur edward. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. encyclopedia of occultism& parapsychology. 5th ed. hydromancy 759 hyena a fabled many-colored stone taken from the eye of the animal so called. put under the tongue, the hyena stone was said to enable its possessor to foretell future events. it was also supposed to cure gout and intermittent fever. hyle the primordial matter of the universe; also the name used in gnosticism to denote one of the three degrees in the progress of spirits. hynek, j(oseph) allen (1910.1986) prominent astrophysicist and authority on ufos. hynek was born on may 1, 1910, in chicago, illinois. he attended the university of chicago, from which he received both his b.s (1931) and ph.d. degrees (1935. in 1942 he married miri

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

perspective to qabalistic doctrines.21 in the seventeenth century ce, the center of christian cabala moved to england and germany, where its status was boosted by the theosophical writings of jacob boehme and the landmark qabalistic compendium of christian knorr von rosenroth.22 von rosenroth and athanasius kirchner extrapolated the qabalistic allusion of adam kadmon to be a reference to jesus as the primordial man in christian theology. in the final phase in the development of the christian cabala in the seventeenth and eighteenth centuries, it became permeated with alchemical symbolism and conjoined with the emerging doctrines of theosophy. this in turn greatly influenced the development of freemasonry. 3' 8: h" 2: 2 2:e 8 '0- 0* like judaism and christianity, islam is a primary branch s

pt of the negatively existent not (al) is most strongly and directly portrayed in the sifra detzniyutha (book of that which is concealed. 2" 2' 8: 5 the main body of the text begins: the book of that which is concealed is the book of the balancing in weight. until not (al, lo) existed as weight, not (al) existed as seeing face-to-face. and the earth(/rah, haaretz) was nullified, and the crowns of the primordial kings were found as not (al. until the head (sar, rosh, desired by all desires, formed and communicated the garments of splendor. that weight arises from the place which is not him. those who exist as not (al) are weighed in yah hy. in his body exists the weight. not (al) unites, and not (al) begins. in yah hy have they ascended; who not (al) are, and are, and will be. 1 the first c

ir anafin looks back upon him (arikh anafin, all the inferiors are restored in order, and his countenance is extended and made more vast at that time. but not for all time is it vast like unto the countenance of the more ancient one. 9 the weight referred to in the first verse of the sifra detzniyutha is the single combination of all the sefiroth on the tree. weights are the individual sefiroth. the primordial kings allude to the unmanifest alef worlds or witness states of vast face in sefirah crown/above. the crowns of the primordial kings are the sefiroth in the supernal world of atziluth (emanation, and the garments of splendor are the manifest sefiroth in the successive three worlds. in the torah, earth/ ra, aretz) is a synonym for the sefirah malkuth/kingdom. hence, the phrase and th

FRATER ELIJAH ANGELS OF CHAOS

he breath of fire, with serk, scorpio, sirocco, and typhon, the typhoon. in the egyptian list this head is described as 'hissing to come forth and turn back; seeing by night and bringing by day, a perfect description of bennu or phoenix type of returner" kg:noe:p70-71"she is the whore babalon, the scarlet woman of the cult of the beast. in egyptian her name means the number seven (sefekh, she was the primordial goddess of the seven stars. 393 is the number of a highly secret ophidian formula concealed in the name of an extra-terrestrial entity known as aossic. the integers 393 (3+9+3=15=1+5=6, the number of the sun or solar phallic energy" so we see a unity between these concepts. a phoenix-type returner, a conflagration, bablon and a celestial relation, with some correlation with aossic)

FRATER TENEBROUS CULTS OF CTHULHU

gods as essentially evil, crowley saw the return of such atavistic deities as being in full accord with the progression of the aeons. following the call of cthulhu, lovecraft produced a series of a dozen or more stories which contain the central core of the inter-related mythology which later became known as the cthulhu mythos. in these stories, he describes various rites surviving on earth since the primordial reign of the old ones, and preserved in more recent times in esoteric grimoires such as the necronomicon through which the evocation of the alien gods could be effected. in the case of charles dexter ward, he suggests that the very roots of the magical arts lie in the ritual veneration of these trans-dimensional beings, attributing a common and unifying source to the many and divers

FULLER J F C SECRET WISDOM OF THE QABALAH

abalist abram ben dior writes: then they [the qabalists] affirm, that all things have been drawn from no-thing [not nothing, they do not wish to speak of nothing properly to say, for never can being come from non-being, but they understand, by non-being, that which one can conceive of, neither by its cause or its essence; it [the no-thing] is, in a word, the cause of causes; it is it whom we call the primordial non-being, because it is anterior to the entire universe. 19 though the qabalah recognizes but one primordial cause, it also recognizes two complementary elements: the one incorruptible and vital which reveals itself as a spiritual energy, and the other corruptible and inert, always tending to dissolve and return to its original atoms. the first is bliss, the second is hate: the fir

ble and inert, always tending to dissolve and return to its original atoms. the first is bliss, the second is hate: the first is symbolized by the angelic hosts, the second by the demon hordes- good and evil; for, as isaiah says: gi form the light, and create darkness: i make peace, and create evil :i the lord do all these things. h 20 the spirit which we sense through our third eye is not god as the primordial cause, or no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became the divine thought. h 21 our consciousness is the mirror which catches the rays of this thought; there-fore all thoughts are images of god's thought, and the more spiritual, alive, our consciousness becomes, the more perfect are these images, which are not

d are the origins of the sephirotic scheme, and how surely they have branched upwards into the mystical foundations of christianity. the ten sephiroth (1) ruk kether, the crown. as we have explained, this first sephirah represents gi am h as being, secret wisdom of the qabalah page 28 that is as pure existence. it is neither positive nor negative, but, and though sexless it is androgenous. though the primordial point of light, it is nevertheless the circumference of all things, the centre of which is nowhere because it is in no-thing; containing all the potency of tetragrammaton (yhvh, it is simultaneously past, present, and future. in the letter od, which corresponds to it, is enclosed the imminence of the ten sephiroth. frequently it is called the ancient of the ancients, the ancient, or

ch 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 buddhist the bodhi tree, or tree of wisdom under which buddha sat in meditation. finally, that masterpiece of gothic architecture the cathedral probably finds its origin in the tree-trunks and overhanging branches of the forest glade. the four worlds thus far the sephirotic scheme may be considered as sim

g nor end. he hewed and incised forms and figures into it in the following manner: he spread before him a cover, and carved therein kings (worlds) and marked out their limits and forms, but they could not preserve themselves. therefore it is written, gthese are the kings that reigned in the land of edom before there reigned any king over the children of israel h (genesis xxxvi, 3i. this refers to the primordial kings and primordial israel. all these were imperfect: he therefore removed them and let them vanish, till he finally descended himself to this cover and assumed a form. 5 but though they vanished they were not annihilated, because gnothing perisheth in this world, not even the breath which issued from the mouth, for this, like everything else, has its place and destination, and the

e the adam belial of the unbalanced world and the averse tree of life from which the races of the gentiles are sprung. it would, therefore, appear that the reason for the creation of the kings of edom was to account for the world being peopled with races other than that of israel. adam qadmon. on several occasions already have we made mention of adam qadmon. he is called by various names, such as the primordial man, the archetypal man, microprosopos, the man of the east, the shadow of the invisible macrocosm, the pre-existing soul of messiah, the cosmic son, etc, etc. strictly speaking, he is the form, not the spirit, of deity in atziluth. nevertheless, he is also the emanations of this form in the remaining three worlds; consequently there are four adam qadmons. as regards the first of th

quals 2, the second 20, and od spelt in full- od vau daleth- equals 20; therefore the two together equal 22, that is the twenty-two letters of the hebrew alphabet which constitute the paths of the tree of life and out of which, with the sephiroth, the universe is mystically formed. finally, as od represents the ten sephiroth and the twenty-two paths, it is the symbol of all things concentrated in the primordial point. in the third chapter of genesis the fall of man is described. to the qabalist it depicts the first step in the redemption of tetragrammaton; for unless eve had tempted adam, good and evil could never have been harmonized. the apple is the sephirah of esod- the foundation and the source of generative and regenerative power. we have described how evil, really activity, emanated

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

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 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 a

GILBERT THE SORCERER AND HIS APPRENTICE

can see for yourself, for the.infinitelygreat and the infinitely small are the same. take a primordial cell, watch it in the microscope, and you will see the tiny cell gradually separating into two centres, a positive and a negative, and thusitpolarises. and we know there are two separate centres of force, because they act and react upon one another. that is whatlmustcall the infinitely little in the primordial cell. and so exactly was it in the creation of the universe, and so wasitinthecreation of man. the two centres were there, the brain and heart. for each human being is the inmost and most material heart and centre of an akasa of his own- that is to say, every human being is surrounded by a sphereofsome sort, which, in theosophical language, we call his aura.thataura is what the huma

GOLDEN DAWN RITUALS ZAM8

fication: b k a b i c j d f a h f l y g c l e k 8 polygons and polygrams (reprint from the 2=9 grade) a basic understanding of polygons and polygrams is essential for the magical work of the theoricus. in higher grades, you may or may not decide to work with these figures, but if you work at all in the area of talismanic work, you will be using polygons and polygrams. the point within the circle, the primordial point, is a representation of rtk. much can be said about this primordial point, for in it is the potential of all things and of no thing. all things emanate from the primordial point, and all things end at the primordial point. the cross within the circle is attributed to hmkj. here, we have the root of wisdom according to the sepher yetzirah. thus, the cross within the circle is a

GOLDEN CHAIN AND THE LONELY ROAD

ous road or 'crooked path' linking moment to moment, ecstasy to ecstasy in a continuity of being. within the overall complex of this continuum we may define specific strands which combine to facilitate the transmission of gnosis to the individual; i. the lineal transmission of thought- every nuance of the mental continuum which bears the fruit of realisation fulfils the lineage of thought between the primordial mind- the skull-palace of cain- and the present mind, the skull-vessel of the initiand. the thoughts which lead a man onto the path, the thoughts which guide and serve in his choice-making, the thoughts which transform the mundane into the substance for the praeternatural gold of noetic alchemy, the thoughts which re-cognise the state that is ours in eternity, the thoughts which fla

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

nnu bird whose appearances and disappearances were believed to be linked to violent cosmic cycles and to the destruction and rebirth of world ages.12 connections and similarities driving through the suburbs of heliopolis at around 6:30 in the morning i closed my eyes and tried to summon up a picture of the landscape as it might have looked in the mythical first time after the island of creation13 the primordial mound of ra-atum had risen out of the flood waters of the nun. it was tempting to see a connection between this imagery and the andean traditions that spoke of the emergence of the civilizer god viracocha from the waters of lake titicaca after an earthdestroying flood. moreover there was the figure of osiris to consider a conspicuously bearded figure, like viracocha, and like quetza

ch was called zep tepi.63 we shall delve into these records in the next two chapters. 63 myth and symbol in ancient egypt, p. 263. graham hancock fingerprints of the gods 367 chapter 43 looking for the first time here is what the ancient egyptians said about the first time, zep tepi, when the gods ruled in their country: they said it was a golden age1 during which the waters of the abyss receded, the primordial darkness was banished, and humanity, emerging into the light, was offered the gifts of civilization.2 they spoke also of intermediaries between gods and men the urshu, a category of lesser divinities whose title meant the watchers .3 and they preserved particularly vivid recollections of the gods themselves, puissant and beautiful beings called the neteru who lived on earth with hum

HANDBOOK OF EGYPTIAN MYTHOLOGY

n: 1999. primary sources: aten hymns 110 handbook of egyptian mythology atum (atem) a creator deity who began and ended the world, atum was the senior deity of the group of nine gods known as the ennead of heliopolis. when atum became aware of his loneliness, he masturbated and impregnated himself with his own semen to produce the divine siblings shu and tefnut. atum and ra were often regarded as the primordial and solar aspects of the creator. the joint deity ra-atum (or atum-ra) wore the double crown of upper and lower egypt to indicate his position as king of the gods. within the daily solar cycle, atum was the setting sun who becomes old every evening. at the beginning and end of each of the great cycles of existence, atum took form in the primeval waters as a snake or an eel. atum and

the morning star, and sopdet (sirius. these celestial eyes could all be shown as the part-hawk, part-human eye known as the wedjat eye (see figure 12. the eye of ra was regarded as ra s daughter and protector. this eye goddess was associ- 128 handbook of egyptian mythology ated with both fire and water. her fiery glance destroyed the enemies of the divine order while her tears created life. after the primordial creator god atum had produced shu and tefnut, they became lost in the watery darkness of the nun. atum sent his eye to find them and gave light to darkness. this act was sometimes interpreted as the first sunrise and the moment when atum was united with ra to become the creator sun god. in the earliest versions of the myth, the eye that was sent forth may have been thought of as the

HP LOVECRAFT A DARK LORE

edge of obscure symbolism told him much concerning some of the ancient patterns. the few saints depicted bore expressions distinctly open to criticism, while one of the windows seemed to show merely a dark space with spirals of curious luminosity scattered about in it. turning away from the windows, blake noticed that the cobwebbed cross above the altar was not of the ordinary kind, but resembled the primordial ankh or crux ansata of shadowy egypt. in a rear vestry room beside the apse blake found a rotting desk and ceiling-high shelves of mildewed, disintegrating books. here for the first time he received a positive shock of objective horror, for the titles of those books told him much. they were the black, forbidden things which most sane people have never even heard of, or have heard of

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

gh to prevent our losing our way; but from now on, the artificial substitute would be necessary. accordingly we reduced our extra paper to shreds of suitable size, placed these in a bag to be carried by danforth, and prepared to use them as economically as safety would allow. this method would probably gain us immunity from straying, since there did not appear to be any strong air currents inside the primordial masonry. if such should develop, or if our paper supply should give out, we could of course fall back on the more secure though more tedious and retarding method of rock chipping. just how extensive a territory we had opened up, it was impossible to guess without a trial. the close and frequent connection of the different buildings made it likely that we might cross from one to anot

hundred feet in diameter and fifty feet high, with low archways opening around all parts of the circumference but one, and that one yawning cavernously with a black, arched aperture which broke the symmetry of the vault to a height of nearly fifteen feet. it was the entrance to the great abyss. in this vast hemisphere, whose concave roof was impressively though decadently carved to a likeness of the primordial celestial dome, a few albino penguins waddled- aliens there, but indifferent and unseeing. the black tunnel yawned indefinitely off at a steep, descending grade, its aperture adorned with grotesquely chiseled jambs and lintel. from that cryptical mouth we fancied a current of slightly warmer air, and perhaps even a suspicion of vapor proceeded; and we wondered what living entities o

HP LOVECRAFT THE NAMELESS CITY

ould be as low as the temples- or lower, since one cold not even kneel in it. as i thought of the crawling creatures, whose hideous mummified forms were so close to me, i felt a new throb of fear. mental associations are curious, and i shrank from the idea that except for the poor primitive man torn to pieces in the last painting, mine was the only human form amidst the many relics and symbols of the primordial life. but as always in my strange and roving existence, wonder soon drove out fear; for the luminous abyss and what it might contain presented a problem worthy of the greatest explorer. that a weird world of mystery lay far down that flight of peculiarly small steps i could not doubt, and i hoped to find there those human memorials which the painted corridor had failed to give. the

ISIS UNVEILED

counterparts of the chaldaean first triad as well as of the br&h- mamcal trimiith. we shall compare: in all the three systems we see: 380. we give tbe sybtenu accordinc to ui old dugnun prcerved among some copt* and tbe 'hiinni itrn['dnuea) of mount lebanon. ireiiaena had perhapa tome goad leuoub for duggurin^ their doctrines. digitizecoy google 170 isis imveilbd the great first cause as the ohs, the primordial grain, the unrevealed and grand all, t-tiirfing through himself. in the inttum pantkboh thk ckud&eam in tbx opktk btuuim-dtmu nunc whenever the eternal awakes from its slumber and desires to mani- fest itself, it divides itself into male and female. it then becomes in every ^stem the doublb-sexbd dettt, the universal father and mother in india in chauuea in ihk ofhttk stctxm bralimt

soph, the unknown essence of the kabalists. as with the latter, the ineffable name could not be pronounced by the hindas, under the pen- alty of death. in the ancient primitive trinity of india, that which may be certainly considered as pre-vedic, the germ which fecundates the moth^-prindpu, the mundane egg, or the universal womb, is called nora, the spirit, or the holy ghost, which emanates from the primordial essence. it is like sephira, the oldest emanation, called the primordvd jmnl, and the white head, for it is the point of divine light appearing from within the fathomless and boundless darkness. in manu it is "naha" or the spirit of god, which moves on "ayana [chaos, or place of motion, and is called niratana" or moving on the waters" in hermes, the egyptian, we read "in the beginni

the waters" in hermes, the egyptian, we read "in the beginning of time there was naught in the chaos" but when the verbum""niing from the void like a "colorless smoke" makes its appearance, then "this cehmm moved on the humid principle" and in genesu we find "and darkness was upon the face of the deep [chaos. and the spirit of god moved upon the face of the waters" in the kabala, the emanation of the primordial pas- sive principle (sephira, by dividing itself into two parts, active and passive, emits 'hokbmah- wisdom and binah-yebovah, and in conjunc- tion with these two acolytes, which complete the trinity, becomes the creator of the abstract universe; the physical world being the produc- soe. zakar. it, p. 42 b: anut. ed, 1714. 507. ibid iii, p. 288 s, idrah zidak, ch. i, 41-3. 508. ego

nce admits the immortal spirit in man, how can it logically deny the existence of the parent source i will not say the first, but the eternal cause? neither rationalists oor sensualists, who do not compre- hend indian metaphydca, should estimate the ignorance of hinda meta- phydcians by their own. t^e grand cycle, as we have heretofore remarked, includes the pro- gress of mankind from its germ in the primordial man of spiritual form to the deepest depth of degradation he can reach each successive step in the descent being accompanied by a greater strength and grossness of the physical form than its precursor and ends with the flood. but while ^e grand cycle, or age, is running its course, seven minor cycles are passed, each marking the evolution of a new race out of the preceding one, on a

uikatructu>ility of mst- ter .the evt^lioii of q ecies, and the nic- cewve ppe inuice of vsrioiu new types ia very distinctly ihown in manu" from earth, heat, and water, are born ao crcsturaa, whether animate or inani- mate, produced by the germ which the divine spirit drew from its own nibitance. thus hai brabma e*labli(hed the aeries of tmuformatmiu from the plant up to man, and from roan up to the primordial es- sence "among them each succeed- ing being [or element] acquires the quality of the preceding: and in as many degrees as each of them is advanced, with so many properties is it said to be endowed (manu. i, oohi 20" llus, we believe, is the veritable theory of the modem evolutionists. 702 "wbcd tlui world bma anagtd from ob ?cuity, the niblle eh mb n urr prindpls produced tb* ncrt

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

d a pull towards the creator, it is a sure indication that the creator is experiencing the same feelings towards us (in accordance with the rule that "man is a shadow of the creator. thus, whatever a person feels toward the creator is the same as what the creator feels toward that person, and vice versa. after adam s spiritual fall as a result of his sin (which symbolizes the spiritual descent of the primordial soul from the world of atzilut to the level known as "this world" or "our world, his soul divided into 600,000 distinct parts. these parts clothed themselves into the human bodies that are born into this world. each part garbs itself in a human body as many times as it is necessary for it to correct itself completely. when all the distinct individual parts complete their independent

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 28 that wants to be filled with the light. hence, the will to receive is also called kli (vessel/receptacle, see figure 1. figure 1 in other words, the desire to give creates the desire to receive, meaning the light wants the kli (vessel) to receive what it wants to give it. the desire to enjoy is the beginning of matter; kabbalah calls it the primordial matter. however, it is still not a complete matter because at this point, it is created entirely by the light s action. this process precedes the formation of any matter known to us, long before the material formation of our universe. since this will to receive stems from the light s action, it senses the light (the pleasure) at a very minimal level. at this point the will to receiv

ip of the yod, then yod, hey, vav, hey. and for short we call this structure of letters havayah. we also assign these five stages five respective names: keter, hochma, bina, zeir anpin, and malchut. the tip of the yod is keter (figure 7, designating the beginning of the manifestation of the desire that departs from the light, like a black dot inside the light. from this dot evolves the letter yod the primordial desire. the shape of the letter yod is like a point with a prickle at its head and a tail at its end. it symbolizes pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 50 the creation of the new matter previously nonexistent the will to receive. this stage is called hochma. once the letter yod evolves, the will to receive continues to evolve by absorbing the attribute of

te of bestowal from the creator. the combination of the attribute of bestowal and the attribute of reception generates a new quality, called bina, designated by the letter hey. bina contains the first matter that wants to be similar to the light that engendered it. the shape of the hey symbolizes the integration of the attributes of reception and bestowal. this generates the form of bestowal atop the primordial desire. following that, the desire wants to perform an act of bestowal, as the creator previously did, and therefore tries to be like the letter yod. but because this time it is an act that the desire itself performs, it is assigned the form of the letter vav. the letter vav symbolizes our efforts to be like the giver, the creator. however, the act of vav is considered incomplete be

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

he dead man. as is said in one of the texts: gthis book is the greatest of mysteries. do not let the eye of anyone look upon it- that were abomination. the book of the master of the secret house is its name. h(*w. marsham adams, the book of the master, p. 96) 22. in ancient egypt they recognized seven souls, or life-forces, coming forth from the most high. students of eastern philosophy call them the primordial seven, and they are mentioned in the book of dzyan(*see the secret doctrine, by h. p. blavatsky) six of these were prehuman; the seventh was our humanity, and was brought forth from the virgin neith. the symbol attached to that bringing forth was that of the pelican, who was fabled to draw blood from her own breast in order to feed her young; this later became a prominent symbol in

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

ars, dissolve. the mounting tide becomes a limitless sheet of water. this is the interval of a night of brahma (zimmer 1946, 3. the universe is reabsorbed into the ultimate divinity (vishnu in the puranic texts, who withdraws into inactivity. the deity s static state is traditionally symbolized by the image of vishnu asleep on the coils of a giant serpent, who floats like a raft on the surface of the primordial waters.at the beginning of the next day, brahma then emerges from a lotus flower that sprouts from vishnu s navel and recreates the cosmos. see also asuras; indo-europeans for further reading: basham, arthur l. the origins and developments of classical hinduism. boston, ma: beacon press, 1989. dimmitt, cornelia, and j. a. b. van buitenen. classical hindu mythology: a reader in the s

the earth-diver variety in which a divine being (usually an animal) dives into water to bring up the first particles of earth. the shawnees, by way of contrast, are one of the few tribes possessing a creation account in which the high god (often referred to as the master of life) creates the world by imposing order on a primordial chaos. because the original chaos is watery (the shawnee term for the primordial condition seems to be related to other words that refer to watery expanses, these two types of creation share certain points in common. in both kinds of stories water is an ambivalent symbol representing creative potency as well as threat of chaos. after creation is complete, the creator warns the first people that even i myself do not know how long this place where you live will su

as a barrier that must be overcome by magical means. in at least one version, a great wind and a deep darkness prevailed, and the great serpent commenced hissing in the depths of the ocean during the crossing (shutz 1989, 55. the great serpent referred to here is a marine monster who, like his parallels in other mythologies across the world, concretely embodies the negative, disordering aspect of the primordial waters. after successfully negotiating the initial stage of the journey, but prior to reaching their eventual resting place, a party of warriors is drowned by a large turtle who is acting in the capacity of an agent for the hostile sea snake. in retaliation, shawnee shamans slay the serpent and cut it into small pieces. because of the snake s potency, these fragments do not decay. t

LIBER 777

(i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

gas-sparking experiments make both types of molecules in the exact same amounts. how life came to have just one geometric form of these molecules, we simply do not know. was surface chemistry involved, or did something else happen? we have no answer yet, but research continues. the rna world and the appearance of genetic information most scientists do not think that the production of proteins in the primordial soup signaled the beginning of life. in good evolutionary fashion, they think that the molecules that really got life going must have been able to 120 evolution and religious creation myths reproduce themselves, and mutate (and so create diversity, and then this led to natural (chemical) selection of the more fit molecules. proteins, either in living cells or in the test tube, have

ontain genetic information: the sequence of bases in rna. the origins of living structures and first effects of natural chemical selection how could natural selection act at the level of rna molecules instead of cells and organisms as it does today? how could structures characteristic of living cells have appeared from simple mixtures of rna molecules, perhaps preproteins, and other components of the primordial soup? the answers to these two questions are (1) hypercycles (a concept developed by 1967 nobel laureate for chemistry manfred eigen) and (2) dissipative systems. let us imagine a pond somewhere on prebiotic earth. this pond contains a large collection of rna molecules, characterized by different lengths and 122 evolution and religious creation myths base sequences, of which some po

s could have cooperated with the 134 evolution and religious creation myths rna world, perhaps playing a role similar to that of putative preproteins made through thioesters. hydrothermal vents provide a rich terrain for chemical reactions taking place far fromthermodynamic equilibrium.wecan thus imagine that building blocks of rna, made through atmospheric chemistry and subsequently dissolved in the primordial soup, could easily have diffused to the vicinity of hydrothermal vents and their sharp temperature gradients. there, in the presence of mineral catalysts constantly spewed out by the vents, the formation of rna molecules in a markovian way could have taken place following the thermodynamics of dissipative structures. in this hypothesis, the rna world would thus have been born from a

rs to identify the special properties of rna molecules made in these in vitro evolution experiments. just to mention three examples, scientists have generated rna molecules that spontaneously bind amino acids, a step in protein synthesis, as explained in chapter 5. further, some rna molecules have their ribozyme activity enhanced or changed by binding small molecules that may have been present in the primordial soup. such rna molecules are called riboswitches. and finally, a short rna molecule made in the laboratory has been shown to catalyze the universal aldol reaction, involved in the metabolism of sugars, which is shared by all life-forms. thus, we see that sophisticated laboratory experiments can imitate the evolution of the rna world. however, these types of experiments cannot be 150

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

llows: the supreme, invisible creator of all things was called all-father. his regent in nature was odin, the one-eyed god. like quetzalcoatl, odin was elevated to the dignity of the supreme deity. according to the drottars, the universe was fashioned from the body of ymir, the hoarfrost giant. ymir was formed from the clouds of mist that rose from ginnungagap, the great cleft in chaos into which the primordial frost giants and flame giants had hurled snow and fire. the three gods--odin, vili, and ve--slew ymir and from him formed the world. from ymir's various members the different parts of nature were fashioned. after odin had established order, he caused a wonderful palace, called asgard, to be built on the top of a mountain, and here the twelve sir (gods) dwelt together, far above the

isis, although she gave birth to all living things--chief among them the sun--still remained a virgin, according to the legendary accounts. apuleius in the eleventh book of the golden ass ascribes to the goddess the following statement concerning her powers and attributes "behold, i, moved by thy prayers, am present with thee; i, who am nature, the parent of things, the queen of all the elements, the primordial progeny of ages, the supreme of divinities, the sovereign of the spirits of the dead, the first of the celestials, and the uniform resemblance of gods and goddesses. i, who rule by my nod the luminous summits of the heavens, the salubrious breezes of the sea, and the deplorable silences of the realms beneath, and whose one divinity the whole orb of the earth venerates under a manifo

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

this symbolic interpretation of the triune spirit, chiram is the third, or incarnating, part- the master builder who through all ages erects living temples of flesh and blood as shrines of the most high. chiram comes forth as a flower and is cut down; he dies at the gates of matter; he is buried in the elements of creation, but--like thor--he swings his mighty hammer in the fields of space, sets the primordial atoms in motion, and establishes order out of chaos. as the potentiality of cosmic power within each human soul, chiram lies waiting for man by the elaborate ritualism of life to transmute potentiality into divine potency. as the sense perceptions of the individual increase, however, man gains ever greater control over his various parts, and the spirit of life within gradually attai

rning a king by that name who ruled over the ancient continent of hyperborea. polaris, hyperborea, and atlantis, because they lie buried beneath the continents and oceans of the modern world, have frequently been symbolized as rocks supporting upon their broad surfaces new lands, races, and empires. according to the scandinavian mysteries, the stones and cliffs were formed from the bones of ymir, the primordial giant of the seething clay, while to the hellenic mystics the rocks were the bones of the great mother, g a. after the deluge sent by the gods to destroy mankind at the close of the iron age, only deucalion and pyrrha were left alive. entering a ruined sanctuary to pray, they were directed by an oracle to depart from the temple and with heads veiled and garments unbound cast behind

and diffused no light before this luminous point violently broke through into vision" the name of this point is i am, called by the hebrews eheieh. the qabbalists gave many names to this dot. on this subject christian d. ginsberg writes, in substance: the dot is called the first crown, because it occupies the highest position. it is called the aged, because it is the first emanation. it is called the primordial or smooth point. it is called the white head, the long face--macroprosophus--and the inscrutable height, because it controls and governs all the other emanations. when the white shining point had appeared, it was called kether, which means the crown, and out of it radiated nine great globes, which arranged themselves in the form of a tree. these nine together with the first crown co

ritten. lucifer is represented by the number 741. von welling does not give a complete exposition of the fifteen charts; to have done so would have been contrary to the principles of qabbalistic philosophy. the deeper significance of the symbols is revealed only by profound study and contemplation. table i, figures 1-11. figure 1 is a ptolemaic chart showing the true relationship existing between the primordial elements. its secret significance is as follows: the outer ring enclosed by the lines a and b is the region of schamayim, a qabbalistic name for the supreme deity, signifying the expanse of the heavens, or a spiritual fiery water. schamayim is "the ocean of spirit" within which all created and uncreated things exist and by the life of which they are animated. in the lower worlds sch

s, the dark half representing the divine darkness with which the deity surround himself and which serves as his hiding place. the radiant hemisphere signifies the divine light which is in god and which, pouring forth, manifests as the objective creative power. the large dark globe to the left and beneath the dark half of the upper sphere signifies the potential darkness which was upon the face of the primordial deep and within which moved the spirit of god. the light globe to the right is the deity who is revealed out of the darkness. here the shining word has dissipated the shadows and a glorious universe has been formed. the divine power of this radiant globe is cognizable to man as the sun. the large light and a dark section represents the created universes partaking of the light and da

MASTERING WITCHCRAFT

spirit, who happened not to be sufficiently constrained till that moment, to manifest himself to human eyes" because there may be no visible manifestation of demonic activity does not mean necessarily that your spell has not worked. and even though vassago be "good by nature" it pays not to take short cuts. to reiterate, in the summoning of intelligences, particularly those seventy-two formed of the primordial fire, maintain the strictest adherence to the principles of safe witchcraft. the licence to depart o great and holy vassago, we license thee depart into thy proper place and be there peace between us evermore by satandar and asentacer so mote it be! keep a careful record of the visions obtained in this manner. often the less obvious ones will either reveal much, hitherto unsuspected

MEANING OF MASONRY

ated with the problems of euclid, a subject obviously having no relation to masonic ceremonial and ideals. another explanation of the term must therefore be looked for. now geometry was one of the" seven noble arts and sciences" of ancient philosophy. it means literally the science of earth-measurement. but the" earth" of the ancients did not mean, as it does to us, this physical planet. it meant the primordial substance, or undifferentiated soul-stuff out of which we human beings have been created, the" mother-earth" from which we have all sprung and to which we must all undoubtedly return. man was made, the scriptures teach, out of the dust of the ground, and it is that ground, that earth or fundamental substance of his being, which requires to be" measured" in the sense of investigating

intermittent periods of labour in this world and refreshment beyond it. but it may become cleansed; the temple can be rebuilt, and each mason's soul that is wrought into a true die or square by his work upon himself here, becomes one more new stone of the restored temple in the heavens a further word is necessary as to the concealed significance of solomon and the two hirams. solomon personifies the primordial life-essence or substantialized divine wisdom which is the basis of our being. it is defined in the book of wisdom (chap. vii, 25-27, as" a pure influence flowing from the glory of the almighty; the brightness of the everlasting light, the unspotted mirror of the power of god and the image of his goodness" it is described as a" king" because it must needs transcend and over-rule wha

MICHAEL FORD WITCHMOON

ly in the work of the red temple, meaning sex and blood magick. this can be highly useful when forming a new point of mental/magickal power. creation is very much a part of this path as well as the blood which is of dual meaning. blood meaning astral and physical matter, the assumption being that blood can be used in evocations of which spirits can manifest. tiamat is also an aspect of leviathan, the primordial angel of the deep, the crooked serpent that devours its own tail. as the red temple opens the luciferian gateway of death and renewal of ones own witchblood. the work of the red temple is of life and joy, the sinister and the brilliant. light and dark. sexual congress with a partner is a significant and fulfilling aspect of this work. the awakened kundalini or fire snake can be chan

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

orst, curator of frances museum of natural history)urban man's libido was directed toward and aligned with the persona drives, and histhinking became atomistic and linear rather than holotropic and synergistic. this artifi-cial life commenced in a relatively short period of time. with the advent of post-dilu-vian monotheistic religions, the rise of the anthrocentric philosophies and the declineof the primordial egalitarian and ecocentric stellar and lunar cults, homo atlantiswas thrown out of paradise, out of eden. deprived of his umbilical connection to theearth mother, man took his first step on the road to oblivion.perhaps we will never fully understand the mystery of that original mutation from egalitar-ian to state society. certainly no standard explanations are adequate (david watson

MICHAEL W FORD THE VAMPIRE GATE

the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and lilith. in the auspices of the vampyric path, it is ahriman (the black dragon) and tiamat (the red dragon. while tiamat in this aspect is the primordial form of lilith, she appears black from the wisdom of endless time. it is that samael, lilith and leviathan are joined in primal union hence tiamat is the collected sumerian adversary. she is the mother of darkness, dragons and vampirism. vampirism is a concept which begins in the subconscious. it is a power which hungers, that which seeks to consume all. it has no concern for rules

MORALS AND DOGMA

ents for their inadequate and gross ideas of deity, expressed in considering him as the light-principle, the invisible essence or substance from which visible light flows. yet our own holy writings continually speak of him as light; and therefore the tsabeans and the kabala may well be pardoned for doing the same; especially since they did not regard him as the _visible_ light known to us, but as the primordial ether-ocean from which light flows. before the creation, did the deity dwell alone in the darkness, or in the light? did the light co-exist with him, or was it created, after an eternity of darkness? and if it co-existed, was it an effluence from him, filling all space as he also filled it, he and the light at the same time filling the same place and every place? milton says, expres

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

of g-d table of contents part one: seder hishtalshelut- the chaining down of the worlds the soul of man the soul of creation the source of all existence the inner self of man heyulie& ko ach ability& potential the singular essence of the soul a highlight in the singularity the estimation within himself the essential light of the soul ohr ein sof the infinite light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and impression reshimu impression kav v chut the line& thread kav hamidah the measuring line the three abilities hagadol, hagibor, v hanorah- the great, the mighty, and the awesome the ten sefirot the three upper sefirot (mochin brains) the seven lower sefirot (midot emotions) the realm of desire the primal desire ra

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

ale, while in the second account, in [g-d fs] command [to create man, the female is not mentioned at all. if the command was to create only adam, why was eve created? we see that [even in the second account of creation] after the command, the female was created, for the torah goes on to describe how gg-d caused a deep sleep to descend upon the man c h and so forth. we shall now explain this. from the primordial [world of] adam kadmon, the 72-name was not manifest; only the 63-name began to manifest via the mouth, the nose, etc. this is why [the torah] begins with the letter beit, referring to the 63- name. when the 63-name issued forth [from adam kadmon, it was manifest as the vowels of the 63-name, this being the mystical meaning of the primordial kings [of edom. this is referred to by th

al hei, asiyah, and the husband is the vav, yetzirah (recall that the vav and final hei of the name havayah also refer to the archetypal husband and wife, z feir anpin and nukva) this is the permutation of the name havayah that reads yud-hei-hei-vav, the [second] hei preceding the vav. the two hei fs represent ima and her daughter, the latter being the doubled hei. afterwards, however, because of the primordial sin, the latter hei descended below [the vav, and [the name havayah] became yud-hei-vav-hei. this is the meaning of the verse, gthese are the generations of heaven and earth c h i.e, of z feir anpin and nukva of beriah. g cwhen they were created h clearly refers to the world of beriah. the word for gwhen they were created h [behibaram] is written with a small hei because these [part

r. 2 samuel 23:1. 26 rashi on genesis 19:33. 27 psalms 21:5. 28 liturgy for the sanctification of the new moon. the arizal on parashat lech lecha 95 as we will see presently, this explains why abraham had to be circumcised to father isaac. the arizal now discusses how abraham merited fathering the jewish people. this occurred because isaac was born when abraham and sarah were old, and had entered the primordial days.29 the verse gand abraham was old, having come into days h occurs after sarah died, when isaac was already 37. nonetheless, the torah stresses how abraham and sarah were (already) old when isaac was born. the zohar interprets the phrase ghaving come into days h to mean ginto the primordial days that always renew [a person] like the eagle, h30 alluding to the verse, g[g-d] renew

nd constricting of the or ein sof, making room for limited existence. this progressive constriction, called tzimtzum, brought about various planes of reality. called in kabbalah the five worlds. each gworld h is a certain level of concealment of gdliness, of the or ein sof. from highest to lowest (i.e. from greater to lesser revelation of the or ein sof they are: the world of adam kadmon which is the primordial world, or the first level of somewhat finite revelation; the world of atzilut; the world of beriah; the world of yetzirah; and the world of asiyah. the entire physical universe is the lowest aspect of the world of asiyah. in each of the worlds there is an increasingly dim revelation of the infinite light as it descends further and further and becomes more and more concealed. it is i

transgress (if we are given the choice between being killed or committing sins other than these three, we should commit them, unless it is a case of a ruler or government trying to snuff out judaism altogether, in which case we must give up our lives rather than committing any sin forbidden by the torah) adam, in a certain sense, transgressed all three of these cardinal prohibitions in committing the primordial sin.4 transgressing g-d fs command was denying him; this was akin to idolatry. inasmuch as this sin brought dead upon the whole human race, it was akin to murder. by committing the sin, he plunged the souls of all humanity into the realm of evil; this is akin to adultery.or sexual licentiousness in general.which misdirects reproductive seed or creativity into realms where they are n

h and gsin that crouches at the door. h and it is known that the kelipot have dominion only in the world of asiyah. the name yaavetz (yud-ayin-beit-tzadik) includes the letters that compose the word for gsadness h (eitzev, ayin-tzadik-beit. 9 vayikra rabbah 10:5. 10 leviticus 10:17. 11 1 2:55. 12 genesis 3:16. 13 ibid. 3:17. 14 2:219b. 15 genesis 4:7. the arizal on parashat vaeira 4 the result of the primordial sin was that the world descended to the level of asiyah, where the forces of evil (keliplot) have dominion. these are the forces of sadness and its result, sin. as we have explained elsewhere, nadav and avihu were the aspect of nefesh of the soul of adam. this sadness ruled over them, and they therefore died in the sin of their father, aaron. nefesh is the lowest aspect of the soul;

d as if they were vocalized yam sof, meaning gsea of the end. h the gend h is the final sefirah, malchut, which descends into the lower worlds, i.e, the lower levels of divine consciousness. relative to its native environment, these lower levels of consciousness are gimmature h or gconstricted. h this is the significance of [the fact that] the snake puts its tail in its mouth. pharaoh personified the primordial snake. the mouth should properly utter words of divine wisdom. but when the tail, the lowest level of the body, is placed in the mouth, the mouth is misused to utter words of gimmature, h constricted consciousness, i.e, awareness of divinity only as it is expressed in creation and nature. this elevation of material consciousness to the status properly reserved for true divine consci

el of the body, is placed in the mouth, the mouth is misused to utter words of gimmature, h constricted consciousness, i.e, awareness of divinity only as it is expressed in creation and nature. this elevation of material consciousness to the status properly reserved for true divine consciousness, i.e, awareness of g-d as outside and unbound by the laws and limitations of nature, is the essence of the primordial snake. in the zohar,2 the imagery of the snake putting its tail in its mouth is used to illustrate the sin of gthe evil tongue, h i.e, slander, a gross misuse of the power of speech. people commit this sin when material consciousness gets the better of them. as is explained in the tanya,3 those who give their bodies preeminence over their souls see only the outer shell of their fell

will cut off from israel both the head and the tail con one day. h4 pharaoh, here signifying the evil inclination in general, acts as the tail, the lowest consciousness of the jew, and as the head, i.e, the tail elevated to and usurping the role of the head, proper divine consciousness. this also alludes to the [primordial] snake. originally, he was the tail and adam was the head, but [because of the primordial sin] this was inverted and the snake became the head and adam the tail. adam here personifies the good inclination, or divine consciousness. sin consists of reversing the hierarchy between divine and material consciousness. this is the mystical meaning of the verse, ghe will hit you on the head and you will bit him in the heel. h5 1 exodus 14:25. 2 3:205b. 3 ch. 32. 4 isaiah 9:14. 5

o to come, or that gave him the spiritual power to overcome his evil side and join the jewish people. this accords with our sages f statement that when the jewish people stood around mt. sinai [and received the torah, their defilement was removed,11 for the torah purifies everything. the defilement referred to here is the defilement of subjective ego that was introduced into the human psyche when the primordial snake raped eve. by accepting the torah, the jewish people were cured of this primordial psychospiritual disability, and remained in this condition until the sin of the golden calf. evidently, the jewish people fs acceptance of the torah affected the world at large as well, enabling jethro, the arch-idolator (our sages state that he had worshipped every type of idol, to join the jew

he jewish people were cured of this primordial psychospiritual disability, and remained in this condition until the sin of the golden calf. evidently, the jewish people fs acceptance of the torah affected the world at large as well, enabling jethro, the arch-idolator (our sages state that he had worshipped every type of idol, to join the jewish people. the arizal will now discuss the evolution of the primordial sin. 5 ibid. 16:2. 6 genesis 4:10. 7 numbers 16:33. 8 bava batra 74a. 9 zevachim 116a. 10 proverbs 30:5. 11 shabbat 146a. the arizal on parashat yitro (2) 305 in the beginning, the first damage occurred when the moon accused [g-d. gg-d made the two great luminaries.the greater light to rule the day, and the smaller light to rule the night. h12 the sun and the moon are first called g

means that the soul or divine spark it was hosting is not yet ready to be elevated by human consumption, and must return again to repeat the process until it is sufficiently gscrubbed h of its existential crust to ascend into holiness. from the above passage we see clearly how at least one aspect of the sacrificial rite is considered synonymous with eating, and that the same dynamic of rectifying the primordial shattering of the vessels of tohu (which was later acted out in the primordial sin of the tree of knowledge) applies to both. from here come all the sayings of our sages that a man fs table is like an altar and effects atonement for him, the custom to salt the bread 3 exodus 22:30. the arizal on parashat vayikra (2) 418 (just as the sacrifices were salted, and so forth. the cosmic r

t i have taught you, that in the evil realm opposite the world of atzilut, the only evil that has been rectified is that opposite z feir anpin and its nukva, which are [the archetypes of] the wicked esau and his wife. but the evil that is opposite abba and ima of the world of atzilut did not undergo the rectification process of becoming a partzuf, but rather remained simple points, similar to how the primordial kings [i.e, the sefirot of tohu] were before they were rectified. herein lies the essential superiority of intellect over emotion. whereas the evil emotions (evil love, hatred, etc) can function harmoniously (i.e, behave as a partzuf, the evil intellect cannot. on the side of evil, then, intellect is always subservient to emotions, that is, it serves simply as a way to justify and r

] from the double expression, gi will increase greatly [your suffering c. h4 as originally created, the physiology of woman was such that she did not have a menstrual cycle, and the process of conceiving and giving birth did not involve any bleeding. nor did she bleed when she first engaged in marital relations. these (as well as other) facets of life were introduced into reality as the result of the primordial sin. in other words, in order to rectify the faulty way of thinking or looking at life that led adam and eve to partake of the forbidden fruit, certain physical changes occurred in reality, among them the menstrual cycle and virginal bleeding. by experiencing and properly dealing with these phenomena, mankind should ideally undergo a spiritual maturation process that will eventually

was created with the potential for repentance, i.e, the ability to restore his consciousness to its intended divine orientation such that his true, individual, divine ego can be revealed. g-d took adam out [of the garden] when the sin [he and eve committed brought out] the injection of the [snake fs] poison. this was the intermingling of the seventy gentile nations with israel in eve fs womb. had the primordial sin not occurred, mankind would not have been divided into jew and gentile; adam and his progeny would all have had the status now held only by the jewish people. once pure divine consciousness. the original consciousness of adam and eve.had become diluted with self-consciousness, it became necessary to separate between the two. this, indeed, has been the task of mankind ever since

nstruation is spiritually the result of the introduction of self-awareness into humanity, which we have seen originated in the snake fs injection of his physical/metaphysical gseed h into eve. the laws of family purity are the divinely directed way the menstrual experience can be transformed into what is meant to be: an educative process out of self-orientation.6 bleeding at birth also began with the primordial sin; had adam and eve not sinned, childbirth would occur without bleeding (and this will be the case in the future [this is also] the reason she becomes impure for seven days when she gives birth to a boy, for when she contributes her redness first, the offspring is male. 3 bereishit rabbah 14:8. 4 listed in genesis 10. 5 leviticus 12:2. 6 as detailed, of course, in the mystery of m

. 1 leviticus 13:1-2. 2 negaim 1:1. 3 habakkuk 1:7. 4 genesis 2:18; rashi ad loc. 5 it is customary not pronounce the names of demons (or their wives, etc, so as not to lend strength to the evils they personify. the arizal on parashat tazria (3) 460 samael is the name of the demon (i.e, angel whose task is to promote evil) who is the general personification of evil. he appears in history first as the primordial snake, who raped eve and thereby introduced the seminal evil of self-consciousness and self-orientation into humanity. elsewhere,6 the two principle wives of samael are given as na famah and lilith, and his secondary wives are their maidservants garirah and tzariah. these four represent the perversions of sexuality that lurk around a person fs spouse, tempting him to defile his holy

uteronomy 3:11. 8 ibid. 7:2; rashi ad loc. the arizal on parashat tazria (3) 461 the other rib that adam had previously [lost, as it is written, gand he took one of his ribs. h9 this [rib] was [made into] eve, and not the other wife, lilith. as mentioned above, jacob rectified the sin of adam and in so doing became the perfected version of adam (who had blemished himself spiritually by committing the primordial sin. the purpose of jacob fs stay with laban was to work on rectifying adam fs sin. as he later told esau, jacob gdwelt with laban, h the word gdwelt h alluding numerically to the 613 commandments he kept in order to perfect reality.10 having done this, jacob prepared to return to the land of israel. inasmuch as the land of israel is an analog to the garden of eden, his return there

roven innocent, she gsows seed h from the supernal source.20 if she was innocent, the water given to her to drink is rooted in the same source as that of seed elicited during holy intercourse. according to the sages, if the woman was infertile, the water makes her fertile; if she hitherto produced ugly children, she will henceforth produce beautiful children, and so on.21 for eve [the impurity of the primordial snake] turned into the blood of menstruation, which causes tzara fat, and her delight [oneg] turned into plague [nega [the process of] eden-river-garden [became the plague. one cause of tzara fat is intercourse with a menstruating woman.22 during menstruation, a woman is acutely conscious of herself and her physical feelings, and therefore not capable of focusing on marital relation

no desire to procreate. h the female shell obviously cannot be called gemasculated, h but only gfrigid, h as our sages said with regard to the great serpents.9 it is said that g-d castrated the male primordial sea-creature, the leviathan and killed the female in order to prevent them from procreating and their species overrunning the world. in contrast, when faced with the same problem regarding the primordial beast, the behemoth, he castrated the male but only made the female frigid. the reason why he had to kill the female leviathan and not simply make it frigid, the talmud states, is because fish mate even when they are cool. 4 2:103a 5 hosea 14:9. 6 1 samuel 1:19. 7 genesis 24:16. 8 psalms 81:10; zohar 2:243a. 9 bava batra 74b; zohar 2:273. the arizal on parashat metzora 475 in any ca

not to enter the sanctuary precincts while drunk.9 this, our sages state, alludes to the fact that his two sons died because they were performing the sanctuary service while drunk. adam sinned this way, also, for, as our sages say, eve squeezed grapes and gave him [the juice] to drink together with its dregs.10 [the juice and its dregs] were [the fruit of] the tree of knowledge of good and evil. the primordial sin.partaking of the fruit of the tree of knowledge of good and evil.is seen in the eyes of our sages not as one, specific act, but a conglomerate of several. the common denominator of these is the aggrandizement of the ego, the transformation of man from a pure channel of divinity into the world into a selforiented agent with his own egocentric agenda. there are four opinions as to

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

d, the supemals are, to all <29> intents and purposes, what is commonly thought of as god. in the tibetan buddhist system, an analogous concept is suntaya, the void. and the realisation of the void through yoga processes and the technical meditations of the sangha is, to quote dr. evan-wentz's book the tibetan book of the dead, to attain "the unconditioned dharmakaya, or the divine body of truth, the primordial state of uncreatedness, of the supramundane bodhic, all-consciousness- buddhahood" in man, this light is represented by the very deepest levels of his unconscious-a mighty activity within his soul, which one magical system calls the higher and divine genius. though the golden dawn rituals persistently use phraseology which implies the belief in a personal god, that usage to my mind

attain to a participation mystique on a higher and self-conscious level. let me quote a few especially appropriate lines from jung in connection with this fall, when the fundamental basis of the ruach has been attracted to the kingdom of shells and when malkuth has been disassociated from the other sephiroth "consciousness thus torn from its roots and no longer able to appeal to the authority of the primordial images, possesses a promethean freedom, it is true, but it also partakes of the nature of a godless hybris. it soars above the earth, even above mankind <63> but the danger of capsizing is there, not for every individual to be sure, but collectively for the weak members of such a society, who again prometheanlike, are bound by the unconscious to the caucasus" for the adept to be cut

rs, elohim tzabaoth, which means lord of hosts. the mystic number is 36, and from it is formed the pass-word of this grade which is eloah, one of the divine names <116> it should be lettered separately when given thus- aleph, lamed he. unto this grade and unto the sephirah hod, the eighth path of the sepher yetsirah is referred. it is called the absolute or perfect path, because itis the means of the primordial, which hath no root to which it may be established, except in the penetralia of that gedulah (magxuficence) which emanate from the subsisting properties thereof. the distinguishing badge of this grade which you are now entitled to wear, is the sash of the theoricus with the addition of a purple cross above the white cross and the numbers three and eight within a circle and a square

resplendent intelligence and it is so-called because it is exalted above every head, and sitteth on the throne of binah, and it illuminateth the splendour of all the lights, and it causeth the current of influence to flow from the prince of countenances, i.e. metatron. the first path: it is called the wonderful or hidden intelligence (the highest crown) for it is the light to cause to understand the primordial without commencement, and it is the primal glory, for nothing created is worthy to follow out its essence. whence it is plain that malkuth is, as it were, the collector together and synthesis of all the forces in its plane or world. while kether being superior unto all else in its plane or world, will be the recipient and arranger of the forces from the plane beyond, so as to distri

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

of genius differ from simple seers by their faculty of communicating sensibly to others that which they themselves perceive, and of making themselves believed by the force of enthusiasm and sympathy. such persons are the media of the divine word. let us now specify the manner in which visions operate. all forms correspond to ideas, and there is no idea which has not its proper and peculiar form. the primordial light, which is the vehicle of all ideas, is the mother of all forms, and transmits them from emanation to emanation, merely diminished or modified 26 the doctrine of transcendental magic according to the density of the media. secondary forms are reflections which return to the font of the emanated light. the forms of objects, being a modification of light, remain in the light where

RUBY TABLET OF SET

i have compared xem to the statement of leviathan in the diabolicon, and in doing so i was specifically referring to the transformation of the black flame into the glory of its perfection. it is interesting to note that one of the definitions of xem (according to both budge and de lubicz) is "a very hot fire, burning intensely" and it was compared to the setian fire "a power superior to man gave the primordial names to things in such a way that the names are necessarily right. the rightness of the names makes the nature of things visible. one can absolutely say that when the names are known, the things are equally well known (plato "the sages of egypt appear to me to have shown a consummate knowledge or a marvelous instinct when in order to reveal their wisdom to us, they did not resort t

ould be made in material conducive to the ceremony, like silver. sistrum: this instrument had three or four rods with rattles that often had the form of a serpent. the metal hoops represented the orbit of the moon, the tow face as isis (life) and nepthys (death, and the rods as the four elements. lotus flowers: this was a symbol of upper egypt. it was a representation of the divinity arising from the primordial chaos and was close to both forces of darkness and light. it became a symbol of rebirth. fragrance: the gods have a divine scent, and it was used to represent everlasting life. red carnelian: this jewel became a symbol for life and victory. its color it was especially associated with set. reversed pentagram: symbols of the dark lord. the descent of the gnosis into the human consciou

th: heart and tongue of ptah; nef-er-tum and tehuti; burning inspiration and cool precise action; emotion and intellect. the elemental summoning uses an alternate form of the ogdoad of the hermopolitan cosmogony from george hart's egyptian myths (a coproduction of the british museum press and the university of texas press, 1990) page 21 explains: at some point these [eight] entities who comprised the primordial substance interacted explosively and snapped whatever balanced tensions had contained their elemental powers [f]rom the burst of energy released within the primal matter, the primeval mound was thrust clear. its. original emergence was described as the isle of flame because the sun god was born on it and the cosmos witnessed the fiery glow of the first sunrise. events then develop i

me. it is from this original outburst of energy that manifestation begins, but there is no control, for bolts of lightning burst in all directions with no controlling force. the energy is manifest, but seed has not been realized. the ace of wands is called the "essence of the element of fire in its inception" it is pure potential, not yet manifesting itself as a part of the conscious "will "it is the primordial energy of the divine, manifesting itself into matter at so early a stage that it has not yet definitely formulated as will (book of thoth. there is now knowledge of the seed of potentiality, but it is not yet at a stage of development where there is a systematization of the elements involved that will allow the primal seed to grow. all of this i relate to am-ut and my experiences wi

ret this triplet using kaballistic symbolism? three of swords: binah is the mother of matter, of physical creation. binah is also understanding. binah is potential, inert, passive, but powerful. this card reflects not a lack of activity, a negative quality, but rather a positive inactivity, a period devoted to purely mental creation.(43) card sephirah titles and symbols 1 kether the primal glory. the primordial point. completion of the great work. 2 chokmah crown of creation. the supernal father. 3 binah understanding. fountain of primordial wisdom. creator of faith. ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marah, the great sea. 4 chesed mercy. love. majesty. 5 geburah strength. severity. justice. fear. 6 tiphareth beauty. melekh, the king. adam

gifts, and hold it dear to my heart. come, oh dark lord, and indwell me with your presence! let then my eyes become the eyes of set; let then my strength become the strength of set; let then my will become the will of set. let thus the shackles of the world be rent asunder and the curves of time be bent unto my will! in witness of my bond unto you, oh majesty of set, prince of darkness, i intone the primordial formula of your aeon. xepera xeper xeperu. hail set! consecration of the temple in the name of set, prince of darkness and in the name of anubis, guardian of the way, i consecrate this cave a temple of darkness. oh, anubis, dreaded jackal of the night, come and be with us! guard this sanctum sanctorum from all disturbance and devour all who would dare corrupt the great black magic [

SABBATIC KABALA OF THE CROOKED PATH

and see the secret beauty. open eye and mind for this. this is the way of netzasch inspiring the "eye" and "mind" for this task. this cell is the place for the fundamental creation of form. the influence of mercury has stirred up the water and the alchemy has started. in this phase of creation "vac" is important "vac" is an aspect of sarasvati as the goddess of speech, signifying sound, or rather the primordial sounds of creation. breath is air and the component needed for transmutation, as seen in the techniques of pranayama. it is this mercurial air of creation the water has stirred up. the rite of ingress, or the establishment of the point and its adversary into the one. the text itself called the eight steps of the rite of ingress gives a detailed outline of the procedure to follow (p

SATANGEL

g a viper, proceeded by trumpets. knows all hidden things, discovers treasures, tells fortunes, can assume either aerial or physical form. gives good familiars. python (greek. dragon guardian of the oracle of gaia, finally slain by apollon. prince of the lying spirits. serpent with oracular powers. rahab (hebrew, the violent one. serpent monster of chaos (job 9:13, 26:12. originally the prince of the primordial oceans. early in creation, god commanded him to separate the earths and the oceans, yet he refused. god destroyed him, but somehow he appears again when aiding the egyptian pharoah in his attempt to prevent the hebrews crossing the red sea. once again god destroyed him. nevertheless, christian theologians say he is alive and well as the demon of insolence and pride. raum (goetia, 40

SEPHER YETZIRAH WESTCOTT

on of primordial wisdom, which is called the creator of faith, and its roots are amn; and it is the parent of faith, from which doth faith emanate. the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the primordial emanation. the highest crown (1) the fifth path is called the radical intelligence, because it resembles the unity, uniting itself to the binah (2) or intelligence which emanates from the primordial depths of wisdom or chokmah (3) the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow int

causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united. the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of intellect, and by the contemplation of faith. the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah (4) magnificence, from which emanates its own proper essence. the ninth path is the pure intelligence, so called because it purifies the numerations, it proves and corrects the designing of their representation, and disposes their unity with which they are combined without diminution or divis

use of all causes. the nineteenth path is the intelligence of the secret of all the activities of the spiritual beings, and is so called because of the influence diffused by it from the most high and exalted sublime glory. the twentieth path is the intelligence of will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the primordial wisdom becomes known. the twenty-first path is the intelligence of conciliation and reward, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence. the twenty-second path is the faithful intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its s

it of the living god" 21. al chi h oulmim "the living god of ages; here the word god really is in the singular. 22. the voice, spirit and word are qul, ruch, dbr. a very notable hebrew expression of divinatory intuition was bath qul, the daughter of the voice. 23. formless and void. thu and bhu; these two words occur in genesis i. 2, and are translated "waste and void" 24. note the order in which the primordial elements were produced. first, spirit (query akasa, ether; then air, vayu; then water, apas, which condenses into solid elementary earth, prithivi; and lastly from the water he formed fire. 25. the first name is often written ophanim, the letters are aupnim; in the vision of ezekiel i. 16, the word occurs and is translated "wheels" shrpim are the mysterious beings of isaiah vi. 2; t

SEVEN SHADES OF SOLITUDE

woman, he may partake in praxes of an individual or collective nature without bias or compromise; all may serve to empower the position of his spiritual equipoise. having attained to a realisation of magical autonomy the mage may serve as initiator unto all aspirants, for all other is the mirror of his own selfhood. in nomine kabilo. the secret view of solitude is the natural state of existence- the primordial condition of i as void: the autonomian vessel of the elder faith. in nomine satilo- 000- wisely we must make our way through the maze of mirror d altars. slowly, slowly, toward and beyond the crack called midnight (an earlier version of this article first appeared in the cauldron, no. 98, nov. 2002. it is adapted from materials contained in the dragon-book of essex by andrew d. chum

SIFRA DETZNIYUTHA

of the world, and they were lost to him. it is likewise for him who seizes the general principle of wisdom4, and knows as not (al) all the pleasing delicacies that derive from the general principle. 3 sifra detzniyutha chapter one we learned: the book of that which is concealed is the book of the balancing in weight.6 until not (al, lo) existed as weight, not existed as seeing face to face;7 and the primordial kings8 died, as their crowns9 were not found, and the earth was nullified, until the head (sar, rosh)10 desired by all desires formed and communicated the garments of splendor.11 that weight arises from the place which is not him. those who exist as not are weighed in hy.12 in his body exists the weight. not unites and not begins. in hy have they ascended, and in hy do they ascend

righteous tzadikim upon whom the world depends. he sees everything as the ayn ]ya and relishes nothing in the creation that is made from the ayn ]ya. 6 the term weight is an allusion to the single combination of all the sefiroth; weights are individual sefirah. 7 face-to-face is the condition whereby small face (ze ir anafim) is turned toward vast face (arikh anafim, so no creation is manifest. 8 the primordial kings are the unmanifest sefiroth in the alef worlds, which are witness states of vast face. 9 the term crowns here alludes to the world of atziluth. see sefer yetzirah, chapter three. 10 head (sar, rosh) is another name for the supernal sefirah crown/above. 11 the garments of splendor are the manifest sefiroth. 12 hy( yah or yod heh) constitute the first two letters of the name hvh

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

in our order we hold most noble, first, that knowledge which elevates the intellect; secondly, that which preserves the body. but the mere art (extracted from the juices and simples) which recruits the animal vigour and arrests the progress of decay, or that more noble secret, which i will only hint to thee at present, by which heat, or caloric, as ye call it, being, as heraclitus wisely taught, the primordial principle of life, can be made its perpetual renovater, these i say, would not suffice for safety. it is ours also to disarm and elude the wrath of men, to turn the swords of our foes against each other, to glide (if not incorporeal) invisible to eyes over which we can throw a mist and darkness. and this some seers have professed to be the virtue of a stone of agate. abaris placed i

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

venly bodies and a consequent widespread destruction by fire of things on the earth.58 this passage in the timaeus demonstrates the attitude of the initiates toward the well-known myths. they see through to the truth that is veiled behind their imagery. as the cosmogonic drama unfolds in the timaeus, we are led by following the traces that point back to the origin of the world to an intimation of the primordial power, out of which everything came into existence: platonic mysteries 53 for to discover the maker and father of this universe is indeed a hard task, and having found him it would be impossible to tell everyone about him.59 the mystai understand the force of that word impossible. it points toward the inner drama of the godhead. for them, god is not revealed in the materially compre

THE BOOK OF PLEASURE

antum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in dissatisfaction.4 the progenitor of itself and all things, but resembling nothing, this sexuality

antum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in dissatisfaction.4 the progenitor of itself and all things, but resembling nothing, this sexuality

e are many preliminary exercises, as innumerable as sins, futile of themselves but designative of the ultimate means. the death posture in the reduction of all conception (sin) to the "neither-neither" till the desire is contentment by pleasing yourself. by this and by no other are the inertia of belief; the restoration of the new sexuality and the ever original self-love in freedom are attained. the primordial vacuity (or belief) is not by the exercise of focussing the mind on a negation of all 27 conceivable things, the identity of unity and duality, chaos and uniformity, etc, etc, but by doing it now, not eventually. percieve, and feel without the necessity of an opposite, but by its relative. percieve light without shadow by its own colour as contrast, through evoking the emotion of la

emotion of laughter is exhaustion, the early suffering hence by making this emotion a "mental state" at the time of unity13 he unites pain and pleasure, suffers them 38 simultaneously and by the "not necessity" of his belief, his conception transcends this world and reaches the absolute ecstasy. there is no place where pain or death can enter. 13: of sex, indeed of everything. the idea of god is the primordial sin, all religions are evil. self-love is its own law, which may be broken with impunity, being the only energy that is not servile, serving its ever-ready purpose. surely it is all that is left us that has no sin and is free? verily, it is the only thing we dare be conscious of. he that truly pleases himself is wihout virtue, and shall satisfy all men. hate, jealousy, murder, etc

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

er death into another physical form human, animal, or inanimate is gilgul neshamot. although reincarnation as a doctrine is generally renounced by jewish theologians and philosophers, the karaites, a jewish sect which rejected rabbinism and talmudism, taught transmigration of the soul. anan ben david, who founded the karaites in baghdad about 765, said that all human souls have a common origin in the primordial human, adam kadmon, whose spiritual essence sends forth sparks which form individual souls. when the later adam of genesis committed sin in the garden of eden, his fall brought about confusion among higher and lower souls throughout creation, which resulted in the need for every soul to pass through a series of incarnations. although anan ben david s teachings were severely criticiz

fetime or from their higher self, it really didn t make any difference to them. in volume 9 of collected works (1981) dr. carl g. jung (1875 1961) expressed his opinion that the mere fact that people talk about rebirth and that there is such a concept at all, means that a store of psychic experiences designated by that term must actually exist. rebirth is an affirmation that must be counted among the primordial affirmations of mankind. benjamin franklin (1706 1790) saw the whole matter of past lives and rebirth as a practical cosmic recycling: when i see nothing annihilated [in the works of god] and not a drop of water wasted, i cannot suspect the annihilation of souls, or believe that he will suffer the daily waste of millions of minds ready-made that now exist, and put himself to the con

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

l level, the empress card represents the human aspect of love and symbolizes the sexual conjunction of male and female. the emperor (arcanum four) warns that no one can compromise with his or her conscience. the emperor of wisdom is activated by the fire of the vital force within all humans and regenerated by the alchemical slogan that all nature is regenerated by fire. the number four represents the primordial substance that is the origin of all the universe and is the numerical constituent of all manifestations in the third dimension. the hierophant, or pope (arcanum five, stands for the search for truth and represents all organized religions, education, schooling, and any other kind of formal learning processes. the pope, the interpreter of sacred mysteries, points the way to the pathwa

THE MAGICIAN S KABBALAH

ohar puts it that the "left arm draws the immensity of space in rigour, and that geburah is associated with the "repentance of god" and the archangel samael. it also points out that mercy and severity are united in tiphareth. the sepher yetzirah states "the fifth path is called the radical intelligence, because it is more similar than any other to the supreme unity and emanates from the depths of the primordial wisdom" it is the conciliatory force, restricting and directing the expansion of chesed. the link with kether is in its role in defining the process of zimzum as din, which will be examined later in this chapter. the connection to "primordial wisdom, or chockmah represents that geburah plays a role in connection with the expansion of chesed (the "chockmah below the abyss, as explain

rd and final path running horizontally across the tree is that called the "active intelligence. it is the "spirit of every creature, the motion to which they are subject, and has the "blasted tower" card attributed to it. in the earlier versions of the card, it was entitled "the house of god, struck by lightning" and perhaps we can see a reference to the first lightning flash of creation striking the primordial soup from which life emerged. in a psychological rather than cosmological context, the path represents the interaction of the thought process (hod) and our emotions (netzach, which together generate, or at least act as symptoms of the "motion" to which we are "subject (v) we have just examined path 27 with regard to the triad of tiphareth, netzach and hod, and now we will examine th

THE MIDDLE PILLAR

lways upon one object, an object with which the lover seeks to identify himself to the exclusion of all else. it is this love which fundamentally is implied in the term anima. to love is to understand. understanding bestows insight and intuition. this is anima. tao, animus, and anima, or yechidah, chiah, and neshamah, constitute the innermost core of what we have chosen to call the psychic onion, the primordial principles operating in the deepest levels of the unconscious. it might be said that this is the level which is always in direct contact with the racial and universal levels of the collective unconscious-that dynamic and ubiquitous stream of life and vitality of which the yechidah, together with its vehicles, comprise just one particular center of consciousness. before proceeding fu

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 journey from the it. the 2nd and 3rd sephiroth constitute what is called the creative world, the state of sushupti.20 it is that stratum of the primordial psychic sphere in which function the principles of the anirna and animus, wisdom and understanding. therefore its reaction upon the ego would be through a stimulation of the creative faculties, and an enhancement of its entire horizon and field of awareness. as the second state of consciousness, it has a correspondence with dreamless sleep. yet even this description is inadequate, f

it is a creative and autonomous psychc entity that is beyond subjective control. jung concluded that the collective unconscious does not include personal characteristics distinctive to one's individual ego but rather the sum of what is inherited from the biological and psychic structure common to the human race. they are those acts and mental patterns that are universally shared by all humanity. the primordial images of the collective unconscious are the result of thousands of years of human struggle and experience. every great experience in life, every profbund conflict, evokes the accumulated treasure of these images and brings about their inner constellation. but t h q become accessible to consciousness only when the individual possesses so much self-awareness and power ofunderstanding

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

the qabalist abram ben dior, says: gwhen they (the qabalists) affirm, that all things have been drawn from no-thing, they do not wish to speak of nothing properly to say, for never can being come from non-being, but they understand by non-being, that, which one can conceive of, neither by its cause nor by its essence; it (the no thing) is in a word, the cause of causes; it is it whom we all call the primordial non-being, because it is anterior to the entire universe c h no clear formulated reply can naturally be given to the formless, all we can know concerning it is: that something emanates from no-thing; that out of the formless emerges the formed, how and why remains unanswered: this alone is the only meaning we can give to creation ex nihilo. crowley explains the qabalist fs position

TYSON DONALD NEW MILLENNIUM MAGIC

and effect. desire, the urge to attain a specific purpose, residing at the point of self, is extended by the will to unite with its object, the focus of that purpose. using the ray like a psychic knife to pierce through the hole opened in the point by the vortex, the magus bridges the veil between the unman- ifest and creation. when the first word of god, in the form of a lightning stroke, split the primordial abyss with rolling peals of thunder, it was the ray in action. all magic involves the ray projected either inwardly or outwardly; though in truth this distinction is without meaning. to project magical intent over a distance, the magus must transmit desire through the point of self. magical force never trav- els through space: it enters the unmanifest and at once reemerges at the ob

two of the letters are the same: it is the nature of religions, with their inherent mystical bent, to overlook the fourth emanation of the unmanifest. considered as three, god is an ideal without concrete existence in the mundane world. but considered as four god becomes a practical reality. little wonder that the fourfold division of the all is the single most important magical tool. the yod is the primordial lightning. it is the sword from the mouth. it is the word. the first he is the primordial ocean into which the lightning strikes. it is all potency waiting to become. the vau is the boiling that issues from the waters. the second he is the solid rock that rises up from the storms of chaos, and the crawling things upon it. the magus will readily see that the first chapter of genesis

TYSON DONALD SOUL FLIGHT

ent of faith, from which doth faith emanate" 4. chesed (mercy) divine name: el (the mighty one) archangelic name: tzadqiel correspondence: jupiter "the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences; they emanate one from the other by the power of the primordial emanation (the highest crown" 5. geburah (severity) divine name: elohim gibor (god of battles) archangelic name: kamael correspondence: mars "the fifth path is called the radical intelligence, because it resembles the unity, uniting itself to the binah, or intelligence which emanates from the primordial depths of wisdom or chokrnah" 6. tiphareth (beauty) divine name: ihvh eloah veda

he seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of the intellect, and by the contemplation of faith" 8. hod (glory) divine name: elohim tzabaoth (god of hosts) archangelic name: michael correspondence: mercury "the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah, magnificence, from which emanates its own proper essence" chapter thirteen: pathworking 233 9. yesod (foundation) divine name: shaddai el chai (the almighty living one) archangelic name: gabriel correspondence: moon "the ninth path is the pure intelligence, so called because it purifies the

s of the spiritual beings, and is so called because of the influence diffused by it from the most high and exalted sublime glory" 20. chesed to tiphareth hebrew letter: yod tarot trump: ix the hermit correspondence: virgo "the twentieth path is the intelligence of will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the primordial wisdom becomes known" 21. chesed to netzach hebrew letter: kaph tarot trump: x the wheel of fortune correspondence: jupiter 236 soul flight "the twenty-first path is the intelligence of conciliation and reward, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence" 22. geburah to tiphareth hebrew letter: lamed

TYSON DONALD THE POWER OF THE WORD

a gulf separates them from the lower seven, while malkuth has no active force of its own but only receives the impression of the nine higher sephiroth. recognizing that no single sephirah can adequately express tetragrammaton, kabbalists also assign the most holy name to the entire tree. the point at the top of the yod) represents the nothingness (ain) that manifests itself first through kether, the primordial point. the yod itself, seed of god the father, they assign to chokmah. the first he (71, feminine and fertile, is given to binah, the great mother. the vau (i, male offspring of the union of the first two letters, kabbalists give to zlphareth, and by virtue of its numerical value, six, to the six sephiroth that lie between the three supernals and malkuth. the final he they assign to

nd now manifests itself in the fulfillment of malkuth. as the first he was the mother, so the second he is the product of the mother, and is her earthly reflection, the daughter. the complete tetragrammaton also plays an essential part in the process of zimzum (contraction) that takes place before the first emanation from the limitless void of non-being. before the sephiroth were projected within the primordial point of kether, which in fact forms the boundary of the universe, there was only the featureless, unending essence of god. for something else to come into being, it was necessary for god to turn in upon himself and thereby create a point of vacuum where he was not present, or was present in a different degree. this involved the bringing about of an imbalance through the power of di

he featureless, unending essence of god. for something else to come into being, it was necessary for god to turn in upon himself and thereby create a point of vacuum where he was not present, or was present in a different degree. this involved the bringing about of an imbalance through the power of din (critical judgement. the movement within the ain soph (limitless void) was accomplished through the primordial torah, the archetypal world of ideas that was woven into its very substance. this torah is called a garment (malbush) that is not distinct from but is still a part of the substance of the divine "like the grasshopper whose clothing is part of itself" the length of the garment is the twenty-two hebrew letters, which form 231 gates, the total number of possible combinations of two let

e the final yod in the name of sixty-three was left without a partner. by the contraction of the garment, a void was created in the ain soph that was not the same as the ain soph itself. the single remaining letter of the tetragrammaton, the yod, served as the instrument through which was transferred the infinite holy radiance of the ain soph into the shadow that lay beneath the folded garment of the primordial torah. this light became the fiery spheres or vessels of the sephiroth that exist within the primordial point, kether. kether is no more than an infinitesimal speck in the endless expanse of deity, yet that speck is large enough to comprehend all things. medieval kabbalists believed in a set of cosmic cycles called shemittah that were connected with the seven lower sephiroth that em

that the world has in it the imprint of divine perfection. the fourth and last letter of 246 tetragrammaton this divine name (7)i s like the second, represents the number five, and here symbolizes the human and rational soul, which is the medium between heaven and earth, just as five is the centre of the decade, the symbolic expression of the totality of things (ibid, pp. 209-10) h. p. blavatsky the primordial point in a circle; the circle squaring itself from the four cardinal points becomes a quaternary, the perfect square, having at each of its four angles a letter of the mirific name, the sacred tetragram. it is the four buddhas who came and have passed away; the pythagorean tetractys-absorbed and resolved by the one eternal no-being (isis unveiled [i8771 [california: theosophy compan

the mother. from the union of the y and the h flow the rest of all created things. in other words, from consciousness and its vehicle are all things formed, and every conceivable being, god or human, divine or animal, has its basis in the y and the h of the divine name (the dee of life [i9321 [new york: weiser, 19691, pp. 47-8) the formula of tetragrammaton is also applied to the four worlds, and the primordial four elements. to the archetypal world the letter "y" is given. hence the archetypal world is the father, the all-begetter, and all-devourer of the worlds. the 'y" also represents, in this instince, the element of fire, showing forth the fierce, active, spiritual nature of the father. the" h primal of the tetragrammaton is allocated to the creative world to which, being receptive an

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

to your divine mother kundalini as follows: invocation oh isis! mother of the cosmos, root of love, trunk, bud, leaf, flower and seed of all that exists; we conjure thee, naturalizing force. we call upon the queen of space and of the night, and kissing her loving eyes, drinking the dew from her lips, breathing the sweet aroma of her body, we exclaim: oh thou, nut! eternal seity of heaven, who art the primordial soul, who art what was and what shall be, whose veil no mortal has lifted, when thou art beneath the irradiating stars of the nocturnal and profound sky of the desert, with purity of heart and in the flame of the serpent, we call upon thee! pray and meditate intensely. the divine mother teaches her children. this prayer must be performed while combining meditation with the state of

larividentemente. el alkimista debe utilizar este mantram durante el trance de magia sexual para ver el quetzal. 82 arcanum 12 we must now study the twelfth arcanum of tarot. chinese tradition mentions the ten trunks (shikan) and the twelve branches. it is necessary to know that the seven chakras and the five senses are the twelve faculties. the universe emerged from the chinese hoel-tun; this is the primordial chaos. the ten trunks and the twelve branches emerged from the chaos, which in alchemy is the ens seminis, the lapis philosophorum or the philosophical stone. the entire misterium magnum is found enclosed within this suma matter. the alchemist must extract the potable gold from within this universal menstrum in order to achieve the blending of the cross with the triangle. before ach

WESTERN MANDALAS OF TRANSFORMATION SR AL

ions of eliphas levi and paul case. 1. one represents unity, the initial impulse, or sum of all existing things. on the tree of life, this is symbolized by kether, the crown. it has no planetary association and is beyond conceptualization in terms of mythological or zodiacal correspondence. it is represented simply by a point; it has no basic form yet, such as we begin to see in number three with the primordial geometrical shape of a triangle. modern physics tells us that one can draw a line an inch long and it will contain an infinite number of points. we can also draw a line a mile long or as long as the earth itself, and it will still contain an infinite number of points. this is because a point is a "distinct entity" in physics. the symbol of a dot within a circle connotes the center o

orm. on the tree of life it is attributed to chokmah, wisdom, to which belongs the sphere of the entire zodiac and every conceivable archetypal memory. memory and the subconscious is characterized in the tarot by the high priestess. when employed in talismanic art, two draws energy which is related to reconciliation, union, memory, duplication, repetition, analogy, rhythm and periodicity. 3. when the primordial idea of unity is added to the idea of a binary, what results is a ternary. it draws us out from the absolutism of dualism. it is the synthesis after experiencing thesis and anti-thesis: the creative third force. three is the number of creation, the cause of everything comprehensible. it represents both adaptation and transmutation. it is binah, the holy spirit or third person of the

me concretized in our physical world (malkuth) have their origin in the form-building powers of yesod. it is the raw material from which all imagery is formed and serves as the source of all astral visions, whether of ghosts or the gods. all are filtered through yesod. levi explains how visions operate: all forms correspond to ideas and there is no idea which has not its proper and peculiar form. the primordial light which is the vehicle of all ideas is the mother of all forms, and transmits them from emanation to emanation. hence the astral light, or terrestrial fluid, which we call the great magnetic agent is saturated with all kinds of images or reflections. now our soul can evoke these and subject them to diaphane (transcendental magic, p. 66. diaphanous literally means translucid and

its own dynamic effect, appearing active in three dimensions as shown in chapter eight (see figure k on page 102. dynamism is an appropriate attribute of the solar seal. vibratory forces come from all sides of the tree toward the. center. the sun must be in tune with all these disparate entities in order to balance them. to be in tune with all of the planets, as well as the moon, the galaxy, and the primordial point, the solar vibration must be complex in its beauty. like bach's polyphonic "musical offering" it must sing several separate songs simultaneously, even as in superposition the songs coalesce in a singular masterpiece .lloyd nygaard. bibliography. agrippa von nettesheim, heinrich cornelius. la philosophic occulte. edited and translated by e gaboriau, based on the levasseur trans

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

s, to people the vast spaces of the universe with the children of phantasy. thus history repeats itself, and the old and the new alike reflect the multiform truth. without entering at length into the metaphysical aspect, it is important to notice the supremacy attributed to the "paternal mind" the intelligence of the universe, poetically described as "energising before energy" establishes on high the primordial types or patterns of things which are to be, and, then inscrutably latent, vests the development of these in the rectores mundorum, the divine regents or powers already referred to. as it is said "mind is with him, power with them" the word "intelligible" is used in the platonic sense, to denote a mode of being, power or perception, transcending intellectual comprehension, i.e, whol

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

no less sophisticated than the most convoluted postmodern discourse that depicts human temporality as caught between recollection of the beginning anticipating the end and anticipation of the beginning recollecting the end. robert lauer, a sociologist by training, astutely observed: indeed, if one were to write a history of concern with the temporal, one would find oneself compelled to probe into the primordial consciousness. even at the most primitive level of human life, we have evidence of human awareness of and concern with temporality. in the mythical consciousness of the archaic human, there was an inner sense, an intuitive grasping, of the temporality of life. human awareness of and concern with temporality is particularly evident in our unique concern for the dead a distinctively h

oral instantiation of the eternal will. the word, the instrument of creation, is described, therefore, as temporal but also as coeternal with god. insofar as the logos participates in the divine substance, its true eternity and true immortality are set in diametric opposition to time and change, 26 and hence we cannot speak of the word as a transient utterance (transitoria voce);27 it is, rather, the primordial saying voiced in the simultaneity of eternity (simul ac sempiterne: you call us, therefore, to understand the word, god who is with you god (jn 1:1. that word is spoken eternally, and by it all things are uttered eternally. 28 speaking that has no inception or terminus, no succession or interruption, is not a speaking with which we are familiar, a speaking determined by change and m

concern or care (sorge, which he thematizes in sein und zeit as existentiality, facticity, and falling prey, the threefold structure fundamental to the way of being of dasein.206 in vom wesen der menschlichen freiheit: einleitung in die philosophie, a text first published in 1982 but based on a lecture course delivered at the university of freiburg in the summer of 1930, heidegger wrote again of the primordial connection between being and time. he identified time as the light that illumines being and allows it to be understood as constant presence, the self-contained ecstasis of each instant, the present-at-hand, an occasionalist challenge to the conception of time as a continuously flowing sequence of now-points.207 the fundamental question of philosophy, therefore, is what is the essenc

kabbalistic symbolism, based in turn on an earlier aggadic motif regarding the primacy of judgment vis -vis mercy in the creation of the world,248 schelling states explicitly that in the godhead might precedes leniency, stringency precedes gentleness, and wrath precedes love.249 moreover, thinking time/ hermeneutic suppositions 37 in an even more precise analogue to the kabbalistic myth of simsum the primordial withdrawal of the infinite from itself into itself to create the space devoid of itself wherein the emanation of all things in the concatenation of being will unfold250 schelling contends that what is altogether first in god, in the living god, the eternal beginning of itself in itself, is that god restricts itself, denies itself, withdraws its essence from the outside and retreats

lf in the sweetest feeling of bliss, but was also the cause of god s joy, since at that time he beheld, in advance and through her, the entire future history, the great image of the world and all of the events in nature and in the realm of spirits. 278 admittedly, there is no mention of suffering in this passage, but it is obvious that what schelling is describing is the activity of the divine in the primordial times (urzeiten) of eternity, the stirring of the will in its purest freedom to manifest itself in nature and thus become actual. this self-manifestation is precisely what schelling intends in the text just cited, in which he explicitly applies suffering to god s revelation.279 the path of schelling s thought culminates in the paradox of self-negation that marks the first beginning

re chronically ensconced: the thinking of time must be pondered from the time of thinking, but the time of thinking can be reckoned only from the thinking of time.41 to heed these words is to take to heart the interface of time, truth, and interpretation, an interface effaced in the moment displayed by the ecstatic and horizontal aspects of temporal threefoldness, arising from and giving birth to the primordial unity of past, present, and future.42 in his reflections on proust s a la recherche du temps perdu, deleuze thus expressed the inherent correlation of time and hermeneutics: to seek the truth is to interpret, decipher, explicate. but this explication is identified with the development of the sign in itself. this is why the search is always temporal, and the truth always a truth of t

ut in the former there can be no such hiatus because that would imply an alteration in the divine will.123 to avoid the theological problem of suggesting that there is a change in god s volition, which would attribute to god a state less than perfect, cordovero utilizes the paradoxical expression et lo et, moment-that-is-nomoment, to demarcate the transition from the temporal eternity of ein sof, the primordial being that has no primordiality (qadmon beli qadmut),124 to the eternal temporality of the sefirot.125 cordovero fervently insists that judaism, the faith that believes in creation (kat ha-ma aminim be-hiddush, categorically rejects the possibility of there being anything but ein sof prior to the emanation. thus we find the truth of his essence alone without any other cause, but rat

ent of its arousal is designated by the temporal term zimna, which i have rendered moment to capture the sense of spontaneous diremption or recurrent irruption, that is, the summoning of what-will-be in the expectation of what-has-been the summoning of what-will-be, zimna zeman, the moment to be, momentous, momentary.231 haver, in accord with the symbolic language of luria, positions adam qadmon, the primordial human, above the world of emanation, which is divided into linear circularity (a)temporal poetics five configurations (parsufim: arikh anpin, abba, imma, ze eir anpin, and nuqba. haver describes adam qadmon as the root of roots [shoresh ha-shorashim. above the aspect of temporal governance [hanhagat ha-zeman. yet he is the root for the temporal governance [shoresh le-hanhagat ha-zem

t-is-everything at one end and the everything- that-is-nothing at the other end. the release from time is possible, however, even in the middle, even in the course of one s lifetime, when the emptiness of being is contemplated from the standpoint of the infinite. attaining this state of annihilation, turning yesh back to ayin, is the eschatological consciousness through which and in which time as the primordial pulse of creation is covertly revealed, openly concealed. according to the passage from dov baer cited above, the messianic moment, rhetorically expressed in the rabbinic slogan king david shall live everlastingly (dawid melekh yisra el hai we-qayyam) and in the liturgical formula blessed be the name of the glory of his kingdom forever (barukh shem kevod malkhuto le olam wa ed, is c

warrant delineation, applying the poetic thinking of the latter to the former is justifiable on two accounts. first, historical connections (especially through secondary channels of influence like schelling)27 between heidegger and kabbalah cannot be ruled out before alef/ where beginnings end 121 unequivocally. in the first chapter, i discussed briefly schelling s characterization of the abyss, the primordial being, as an identity of two independent and irreducible forces rendered equal in their opposition, the a rmative force of outpouring and the negative force of withholding. i noted the probable influence of kabbalistic theosophy on schelling through the german theosophy of a figure like b hme, and i also suggested heidegger s indebtedness to the latter. the second rationale for turn

ivide, thereby changing the syntax of the verse. the proper noun peleg elohim, channel of god, is turned into predicate and subject, palag elohim, god divided. moreover, the expression male mayim is not the predicate nominative is full of water, but the nominative fullness of water. the overall meaning of the verse, therefore, is that god divided the fullness of water. to what does this refer? to the primordial division of waters, an ancient theme in israelite cosmogonic myth. in the bahiric text, what else do we hear about the separation of upper and lower waters? we are told that by means of these waters one studies torah. this statement is equated with a maxim, presented anonymously in some manuscript recensions and attributed to a specific rabbi in other recensions,77 that one merits s

) goodness ceaselessly overflows from alef to beit, but it is never depleted. each time implies every time, from time to time, timelessly beginning, eternally returning. before alef/ where beginnings end 133 sha ashu a, the father s be/musement for the daughter, the king s contemplation of wisdom, stands at the beginning; indeed, it is the beginning, for it cannot begin. in this musing/amusing is the primordial divide, what-is becoming self and other, the springing into being of what has been, the fullness that is depleted, the trace of alef in beit, which comes before it. the musing discloses something fundamental about the composition of time: each moment is because it incessantly becomes other than what it is. this is the way of sha ashu a, projecting out to hold in. the parabolic image

through the spinal column to the penis whence it overflows in ejaculation. for the kabbalists, the seed-fluid is identified more particularly with the twenty-two letters of the hebrew alphabet. within the receptacle of binah the letters germinate and gestate into more tangible form, into the bodily limbs of the divine anthropos, which is identified, moreover, as the four-letter name, yhwh, and as the primordial torah. the converging of the semiotic and somatic imparted here opens the way to comprehending an essential feature of the incarnational element in medieval kabbalistic theosophy. briefly put, body is a linguistic marker inscripted within the imagination as symbolic form. this imaginal body is literal in a very precise, indeed hyperliteral, sense, as it is composed of nothing but le

of the kabbalistic ein sof based on comments in scholem s major trends. 275. schelling, ages, p. 14. 276. wolfson, divine suffering, pp. 117 135. 277. schelling, ages, p. 101. 278. ibid, p. 80. 279. this seems to be schelling s interpretation of the first word of scripture, bere shit, in the beginning, which he renders as in the most supremely ancient time, in der aller ltesten zeit, that is, in the primordial time, the eternal time, that preceded the time of creation. see ibid, pp. 98 99. 280. ibid, pp. 17, 20. 281. ibid, 87. 282. ibid, pp. 19 20. 283. for discussion of the themes of eternity and time in schelling set against a neoplatonic background, see beierwaltes, platonisme et id alisme, pp. 126 128. 284. schelling, ages, p. 20. 285. ibid, p. 24. 286. ibid, pp. 42 43. see ibid, p. 8

116b. see ibid, 194a. 252. sells, early islamic mysticism, pp. 100 101; b wering, ideas of time, p. 88. a similar image is attested in the buddhist tradition, where the weapon of indra, the thunderbolt or diamond cutter (vajra, is utilized to depict the nonconceptual, ever-fresh awareness, supreme and indestructible, the discerning vision that cuts through obstructing elements to make a space for the primordial state of pure and total presence. see manjusrimitra, primordial experience, pp. 73 74. 253. suhrawardi, mystical and visionary treatises, p. 91. 254. al-hujwiri, kashf al-mahjub, p. 369. 255. in some zoharic passages, the sword functions as an androgynous symbol and thus it is associated with yesod, the phallic gradation, which comprises male and female. in other contexts, the image

es to pages 118 119 233 sage and the trinity in sabbatian theology was noted by tishby, studies in kabbalah, p. 955. on the triadic representation of the godhead, see the account of the arrayment (tiqqun) of the letter alef in zohar hadash, 60d, into a yod above (implied and not mentioned explicitly, waw in the middle, and dalet below: the image and mystery of adam in two forms, the head above is the primordial point that ruled over everything through the inscription, for it is crowned to disseminate below. waw, which is the secret and image of adam, he and his spouse, the dalet below that is attached to his side, and this is the perfection of adam. for a different decomposition of the orthography of alef, see ch. 4 n. 23. 8. the letter alef is connected to ro sh as well in bahir, 18, p. 1

to the first or most important position in a chain of events( beginning, or logical-ontological, referring to a foundational event outside time( principle. my reading of the bahiric fragments advocates that the second meaning is intended by cognate terms such as bere shit and ba-ro sh. 35. the distinction between origin and beginning is cast in slightly different terminology in zohar 3:26b, where the primordial one (qadma ah, also identified as ein sof, is contrasted with the first, ro sh, the supernal point (nequdah ila ah, the beginning of everything (reisha de-khola, and the concealed one that exists within thought (setima de-qayyama go mahshavah. the beginning, which clearly should be identified with the attribute of hokhmah, produces the terminus (sof, which is also identified as the

eginning [re shit, which is the nothing [ayin. the word [bere shit] is crowned with the crown of the beit, which alludes to [the fact that] beit is keter. therefore the account of creation begins with beit, which alludes to keter, which is thought [mahshavah, and everything is within it. 38. in bahir, 17, p. 127, reference is made to the light hidden by god until the suitable time. this aspect of the primordial light is deduced from the fact that the verse proclaims let there be light (wa-yehi or, rather than and there was light (we-hayah or. the description of the light as already having been (she-kevar hayah, parallels the account of the beit as pointing with its tail to its source, alef. 39. see n. 5, this chapter. in bahir, 92, p. 177, the attribute of love, middat hesed, is attributed

time society, 1995 2000, edited by l. nathan oaklander, 159 169. dordrecht: kluwer academic publishers, 2001. rubenstein, jeffrey. mythic time and the festival cycle. journal of jewish thought and philosophy 6 (1997: 157 183. rubin, nissan. historical time and liminal time: a chapter in rabbinic historiosophy. jewish history 2 (1987: 7 23 (hebrew. rubin, nissan, and admiel kosman. the clothing of the primordial adam as a symbol of apocalyptic time in the midrashic sources. harvard theological review 90 (1997: 155 174. rubin, solomon. heidenthum und kabbala: die kabbalistische mystik ihrem ursprung wie ihrem wesen nach, gr ndlich aufgehellt und popul r dargestellt. vienna: commissions- verlag von bermann and altmann, 1893. rubinstein, ernest. an episode of jewish romanticism: franz rosenzwe

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