Michael Wynn's Occult Reference Library
*THE RESURRECTION

Return to Occult Library Index

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ve formed only an ostard, edstre (fem, not ostaro, eiistra (masc- and that may be the reason why the norsemen said paskir and not austrur: they had never worshipped a goddess austra, or her cultus was already extinct. ostara, eddre seems therefore to have been the divinity of the radiant dawn, of upspringing light, a spectacle that brings joy and blessing^ whose meaning could be easily adapted to the resurrection- day of the christian's god. bonfires were lighted at easter, and according to a popular belief of long standing, the moment the sun rises on easter sunday morning, he gives three joyful leaps, he dances for joy (superst. 813. water drawn on the easter morning is, like that at christmas, holy and healing (superst. 775. 804; here also heathen notions seems to have grafted themselve

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

nal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood. he is normally pictured as a man, bound in mummy wrappings. osiris is an important icon of the annual cycle of sacrifice and resurrection but, as with all the sacrifice gods, it is the female power that causes the resurrection. like other sacrificed and restored gods, osiris thereby represents the integration of animus and anima and sacred sex magick. he can be used in rituals for the balance of male/female energies or where the female in the high priestess role takes the lead. he is also good for any magick that relies on a cycle of regeneration following a natural ending. deities of fire agni agni, th

west, giving exactly 12 hours of daylight and so heralds the longer days and shorter nights. as is so often the case, myth and religion are intertwined in the sources of their festivals that share the same dates. in the old celtic tradition, lugh, the god of light overcame his twin, the god of darkness, and at easter, the christian spring festival most closely associated with the spring equinox, the resurrection of christ is associated with the restoration of light to the world. the first eggs of spring were painted and offered on the shrine of eostre, the anglo-saxon goddess of the spring. her norse counterpart was ostara, the maiden aspect of frigg, the mother goddess, to whom the hare was sacred (this is the origin of the easter rabbit. at the spring equinox, bonfires were lit and the

ADEPTUS MINOR INITIATION

between. second adept seated at head, third at foot of pastos, aspirant is admitted, still carrying crook and scourge. second adept and third adept discard cloaks and place about them white garments) second "and lo, two angels in white apparel sitting, the one at the head and the other at the foot, where the body of the master had lain, who said 'why seek ye the living among the dead' chief "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me, shall never die" second "behold the image (points at the lower half of the lid) of the justified one, crucified on the infernal rivers of tud, and thus rescuing twklm from the folds of the red dragon (third adept points to upper half of lid) third "and being tur

ALEISTER CROWLEY ACROSS THE GULF

day of the consecration. splendid rose the temple, a fortress of black granite. the columns were carved with wonderful images of all the gods adoring osiris; marvels of painting glittered on the walls; they told the story of osiris, of his birth, his life, his death at the hands of typhon, the search after his scattered members, the birth of horus and harpocrates, the vengeance upon typhon seth, the resurrection of osiris. the god himself was seated in a throne set back unto the wall. it was of lapis-lazuli and amber, it was inlaid with emerald and ruby. mirrors of polished gold, of gold burnished with dried poison of asps, so that the slaves who worked upon it might die. for, it being unlawful for those mirrors to have ever reflected any mortal countenance, the slaves were both blinded a

ALEISTER CROWLEY EQ I 5

he whole stone. and an angel clad in blue and scarlet, with golden wings and plumes of purple fire, comes forth and scatters disks of green and gold, filing all the aire. and they become swiftly-whirling wheels, singing together. and the voice of the angel cries: gather up thy garments about thee10, o thou that hast entered the circle of the sabbath; for in thy grave-clothes shouldest thou behold the resurrection. 70 the flesh hangeth upon thee like his rags upon a beggar that is a pilgrim to the shrine of the exalted one. nevertheless, bear them bravely, and rejoice in the beauty thereof, for the company of the pilgrims is a glad company, and they have no care, and with song and dance and wine and fair 9 note that the corner letters in this table are all b= leo. 10 since the examination i

e flies. and the eagle cries: the house also of death. come away! the volume of the book is open, the angel waiteth without, for the summer is at hand. come away! for the aeon is measured, and thy span allotted. come away! for the mighty sounds have entered into every angle. and they have awakened the angels of the aethyrs that slept these three hundred years. for in the holy letter shin, that is the resurrection in the book of thoth, that is the holy spirit in the trinity, that is three hundred in the tale of the years, hath the tomb been opened, so that this great wisdom might be revealed. come away! for the second triad is completed, and there remaineth only the lord of the aeon, the avenger, the child 165 both crowned and conquering, the lord of the sword and the sun, the babe in the l

ALEISTER CROWLEY EQUINOX EQ I 1 2

ffered under du bois-raymond, was printed, bound, and shelved: who was raised again into english (of sorts) ascended into the pantheon of the literary guide and sitteth on the right hand of edward clodd: whence he shall come to judge the thick in the head. i believe in charles watts; the rationalist press association; the annual dinner at the trocadero restaurant; the regularity of subscriptions, the resurrection in a sixpenny edition, and the book-stall everlasting. amen. 3.0. arrived at brenner's studio, and went on with the "moulage" of my asana. 4.20. left the studio; walk with mantra. 4.55. mantra-march. pranayama; quick-time. very bracing and fatiguing, both. at d me to drink a citron press reflections have been in my mind upon the grossness of the theistic conception, as shewn even

ALEISTER CROWLEY EQUINOX EQ I 2 2

hat any law of nature was really violated thereby. he would simply set to work to investigate the conditions under which so highly unexpected an occurrence took place; and thereby enlarge his experience and modify his hitherto unduly narrow conception of the laws of nature- huxley "essay on hume" p. 155 "a philosopher has declared that he would discredit universal testimony rather than believe in the resurrection of a dead person, but his speech was rash, for it is on the faith of before the birth of copernicus the sun was universally considered to be a body moving round the earth; it was a fact, and probably whilst it lasted the most universal fact the mind of man has ever accepted; but since that illuminated sage arose, it has been shown to be a simple fable, a child- like error, a puny

. it is possible to conceive of a child being born blind (in a race of blind people) obtaining the use of its eyes when an old man, and thereupon entering a new world; why, therefore, should it be impossible to conceive of a man with all his senses perfect obtaining another sense or entering into another dimension.32 the blind man, if a universal testimony that he believed in the impossibility of the resurrection. supposing such an occurrence was proved, what would follow? must we deny evidence, or renounce reason? it would be absurd to say so. we should simply infer that we were wrong in supposing resurrection to be impossible- e. l vi "the doctrine of transcendent magic" pp. 121, 158, also p. 192 "also see" capt. j. f. c. fuller "the star in the west" pp. 273- 284. 30 as opposed to "free

ALEISTER CROWLEY EQUINOX EQ I 3 2

t amongst the lords of truth: whose place is in the abode of the spirits of heaven [when thou shalt again see the glorious one thou shalt salute with enterer; pass between the pillars and circumambulate thrice: reverently saluting the east betimes. now halt by the light, facing it, and exalt thy mind unto its glory, imagine it as encompassing thee and entering into thy inmost being, and say] i am the resurrection and the life. he that believeth on me, though he were dead, yet shall he live again: and whosoever liveth and believeth on me shall never die! i am the first and the last, i am he that liveth but was dead, and behold i am alive for evermore, and hold the keys of hell and of death! for i know that my redeemer liveth; and that he shall stand at the latter day upon the earth. i am th

lower left corner, marking the entrance, is a smaller vertical rectangle with "aspirant" written inside""third point (the temple is arranged as in diagram [the third point commences as follows "second adept" and lo! two angels in white, sitting, the one at the head and the other at the foot, where the body of the master had lain; who said "why seek ye the living among the dead "chief adept" i am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth on me, shall never die "second adept" behold the image [directing attention to lower half of lid8] of the justified one, crucified on the cross of the infernal rivers of death, and thus rescuing malkuth from the folds of the red dragon. illustration facing page 218 des

the second adept did for him in the first point. at this moment the aspirant is not longer dead; he enters again the earth-life, for it is the reincarnation of the soul. but he is as the child unconscious of the adept within him, and knoweth it not. he riseth not yet glorified, but as still upon the cross. themis now takes the cup, or lotus, and dagger, or cross, and the death symbol is dipped in the resurrection symbol, and the marks of lvx are again imprinted on him, as if to seal the prayer of the second adept. the postulant now takes the rose cross and lifts it (as before for symbolism. note also that this is the fourth element in the consecration (four pillars &c, in 0= 0 ritual. he then upholdeth the rose cross as if that were the object of his accepting the chain. and now, having ga

gher genius may abide in my own kether unto the accomplishing of the great work and the glory of thine ineffable name, amoun "the mystic dance [here we have the sign of the cross at the centre. the magus then whirls off in the triple 3, chanting the name and giving the sign appropriate, very slowly at first, ever quickening. and having fallen down in an ecstasy, let him after awake; and say "i am the resurrection and the life &c, down to the key word.71 which being done, let the lesser banishing rituals of pentagram and hexagram72 be performed, the lights extinguished, and the temple left in silence""the great operation of invisibility" the begetting of the silence. the dwelling of the darkness. 272 the formulation of the shroud. the inmost light. the sign of defence and protection. the cl

ALEISTER CROWLEY EQUINOX EQ I 3 3

nto. tom a. williams, m.d. crown 8vo, cloth, 4/6 net; post free 4/10. mysterious psychic forces. an acount of the author's investigations in psychical research, together with those of other european savants. by camille flammarion, director of the observatory of juvisy, france. author of "the unknown" etc. etc. with 21 illustrations. demy 8vo, cloth, 8/6 net; post free 8/11. psychical research and the resurrection. by james h. hyslop, ph.d, ll.d, author of "enigmas of psychical research" and "science and a future life" formerly professor of ethics and logic at columbia university. large crown 8vo, cloth, 5/-net; post free 54 sic, s.b "5/4. psychotherapy. by hugo m nsterberg, m.d, ph.d, litt.d, ll.d, professor of psychology in harvard university. large crown 8vo, cloth, 8/6 net; post free 8/

ALEISTER CROWLEY EQUINOX EQ I 4

as the body comes under control, does the mind assert its sway over the body; and little by little, as the mind asserts its sway, does it come gradually, little by little under the rule of the atman, until ultimately the atman, augoeides, higher self or adonai fills the space which was once occupied solely by the body and mind of the aspirant. therefore though the death of the body as it were is the resurrection of the higher self accomplished, and the pinnacles of that temple, whose foundations are laid deep in the black earth, are lost among the starry palaces of god. in the "hatha-yoga pradipika" we read that "there can be no raja yoga without hatha yoga, and "vice versa" that to those who wander in the darkness 54 "shiva sanhita" iii, 37. 55 "ibid, iii, 33. 56 vivek nanda "karma-yoga"

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

s. secondly, these ray energies, working this time through the human kingdom, raise the subhuman kingdoms in nature also (after much effort) to life and conscious understanding. through the five points of spiritual contact, in each of the three kingdoms, is life brought to nature itself. for this "the whole creation groaneth and travaileth together in pain until now. herein is found the secret of the resurrection, viewing it in the planetary sense, a resurrection enacted also individually by each achieving son of god. this is the great masonic secret, and the central mystery of the sublime or third degree in masonry. it is sometimes occultly referred to as "the relation of death to the five life-giving energies seen working upon the third day of revelation- 167- a treatise on the seven ray

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

l myth which teaches us the revelation of divinity in the person of jesus christ, and which remains eternally truth, in the cosmic sense, in the historical sense, and in its practical application to the individual. this myth divides itself into five great episodes: 1. the birth at bethlehem. 2. the baptism in jordan. 3. the transfiguration on mount carmel. 4. the crucifixion on mount golgotha. 5. the resurrection and ascension. their significance for us and their re-interpretation in modern terms is our task. a point of crisis and of culmination has been reached in the history of man, and man owes this to the influence of christianity. as a member of the human family, he has reached a level of integration unknown in the past, except in the case of a select few in every nation. he is, as th

istorical and personal interest? is it not possible that they may embody some experience and some initiated undertaking through which many christians may now pass, and thus obey his injunction to enter into new life? must we not all be born again, baptised into the spirit, and transfigured upon the mountain top of living experience? does not the crucifixion lie ahead for many of us, leading on to the resurrection and the ascension? and is it not also possible that we have interpreted these words in too narrow a sense, with too sentimental and ordinary an implication, whereas they may indicate to those who are ready a special way and a more rapid following in the footsteps of the son of god? this is one of the points which concern us and with which this book will attempt to deal. if this mo

an implication, whereas they may indicate to those who are ready a special way and a more rapid following in the footsteps of the son of god? this is one of the points which concern us and with which this book will attempt to deal. if this more intensive meaning can be found, and if the drama of the gospels can become in some peculiar way the drama of those souls who are ready, then we shall see the resurrection of the essentials of christianity and the revivifying of the form which is so rapidly crystallising. 2 it is of interest to recall that other teachings besides that of christianity have emphasised these five important crises that occur, if so desired, in the life of those human beings who take their stand upon their essential divinity. both the hindu teaching and the buddhist fait

even as your father which is in heaven is perfect."19 4. the crucifixion. this is called the great renunciation, in the orient, with its lesson of sacrifice and its call to the death of the lower nature. this was the lesson which st. paul knew and the goal towards which he strove "i die daily" he said, for only in the practice of death daily undergone can the final death be met and endured."20 5. the resurrection and ascension, the final triumph which enables the initiate to sing and to know the meaning of the words "oh death, where is thy sting? oh grave, where is thy victory?"21 such are the five great dramatic events of the mysteries. such are the initiations through which all men must some day pass. humanity stands today upon the path of probation. the way of purification is being trod

f this death "i thank god through jesus christ our lord."24 only through the revelation of the christ within each human being can this at-one-ment be made. only through the new birth, the baptism of spirit and of fire, and the transfiguration of the nature can deliverance be found, can unity with god be achieved. only through the sacrifice of humanity, which is the essence of the crucifixion, can the resurrection be undergone. what is true of the individual will be true ultimately of the entire human family. the plan for humanity concerns man's conscious unfoldment. as mankind grows in wisdom and knowledge, and as the civilisations come and go, each bringing its needed lesson and its high point of attainment, men as a group approach the gate which leadeth unto life. all modern discovery, a

halt love and be loved by, for ever: a hand like this hand shall throw open the gates of new life to thee! see the christ stand" after the third initiation, the transfiguration, when the personality has been subordinated to the soul, or the indwelling christ, and the glory of the lord can shine forth through the medium of the flesh, we are faced with the supreme achievement of the crucifixion and the resurrection. then, we are told, that mysterious being, spoken of in the old testament as melchizedek, and as the ancient of days, will play his part and initiate us into the still higher mysteries. of him we are told that "this melchizedek, king of salem, priest of the most high god. was, in the first place, as his name means, king of righteousness, and besides that, king of salem (that is ki

e that out of the five initiations there are three which seem, and naturally so, to be of supreme importance. in the life of christ there are episodes which- 28- from bethlehem to calvary copyright 1998 lucis trust represent great points of attainment, all climaxing cycles and initiating new ones. these are the first initiation, the birth; the third initiation, the transfiguration; and the fifth, the resurrection. there is in nature some mysterious value which is connected with the first, the third, and the fifth the beginning, the middle point and the climaxing consummation. as has been pointed out "it is the intervals, not only between the base note, the major third and the perfect fifth, or those which distinguish the quaver from the semi-quaver, which enable us to build up a symphony o

as in the gospels jesus is said to have been born in an inn stable, early christian writers, as justin martyr and origen, explicitly say he was born in a cave."38 in studying these five initiations of the gospel story, we find that two of them took place in a cave, two on a mountain top and one on the level between the deeps and the heights. the first and last initiations (the birth into life and the resurrection into "life more abundantly"39) took place in a cave. the transfiguration and the crucifixion were enacted on the summit of a mountain or hill, whilst the second initiation, after which christ entered upon his public ministry, took place in a river, in the plains around jordan symbolic perhaps of christ's mission to live and work down amongst men. the masonic phrase to "meet on the

irgin (8th september, corresponding to the movement of the god through virgo; there is the conflict of christ and his disciples with the autumnal asterisms (20) the serpent and the scorpion; and finally there is the curious fact that the church (21) dedicates the very day of the winter solstice (when any one may very naturally doubt the re-birth of the sun) to st. thomas, who doubted the truth of the resurrection!"40 any student of comparative religion can investigate the truth of these statements, and at the end will stand amazed at the persistence of god's love and the willingness to sacrifice themselves which all these sons of god manifest. it is therefore wise and timely to remember that "these events are reproduced in the lives of the various solar gods, and antiquity teems with illus

is speaking of the cosmic christ, hidden by the form of a solar system; of the mythic christ, hidden in humanity down the ages; of the historical christ, concealed within the form of jesus; or of the individual christ, hidden within the ordinary man. for always the routine is the same the journey, the new birth, the experience of life, the service to be rendered, the death to be endured, and then the resurrection into more extended service. joseph's name means "he who shall add; he was a builder, a carpenter, a worker in the building trade, one who adds stone to stone, or beam to beam. he is the symbol of the building-creative aspect of god the father. in these three people, joseph, the infant jesus, and mary, we have the- 44- from bethlehem to calvary copyright 1998 lucis trust divine tri

own, except as he is revealed through the life of his sons, and by the revelation given peculiarly to the occident by jesus christ. as we consider these initiations, the three mentioned above stand out clearly. at the birth in bethlehem we have the appearance of god, god is made manifest in the flesh. at the transfiguration we have the quality of god revealed in its transcendent beauty, whilst at the resurrection initiation the life aspect of divinity makes its presence felt- 85- from bethlehem to calvary copyright 1998 lucis trust in his earthly life, therefore, christ did two things: 1. he revealed the triple nature of deity in the first, third, and fifth initiations. 2. he demonstrated the expansions of consciousness which come when the requirements are duly met purification and self-sa

nt in the soul, which recognises intuitively that which is holy, universal and real, and yet which is specific and true for all time to all people. christ revealed the quality of the divine nature through the medium of matter, of form, and "was transfigured before them "the greek word here used is `metamorphosed' the very word used by st. paul to describe the transmutation of the mortal body into the resurrection body; for on the day of fulfilment, when the perfected disciple has attained masterhood, the `robe of glory' shines forth with such splendour through the garment of the flesh that all the beholders perceive it, and, their eyes and ears attuned to finer subtle vibration, they behold their master in all his divine- 98- from bethlehem to calvary copyright 1998 lucis trust humanity."1

the new world religion take its stand. christ upon the cross, as will appear when we study the next great crisis, showed us love and sacrifice carried to their extreme expression; but christ alive from all time, and vitally alive today, is the keynote of the new age, and upon this truth must the new presentation of religion be built and, later, the new theology be constructed. the true meaning of the resurrection and the ascension has not yet been grasped; as a divine subjective reality those truths still await revelation. the glory of the new age will be the unveiling of those two mysteries, and our entrance into a fuller understanding of god as life. the true church of christ is the assembly of all who live through the life of christ, and whose life is one with his. this will be increasi

ozen on duty, a mother starved for her brood, socrates drinking the hemlock, and jesus on the rood; and millions who, humble and nameless, the straight, hard pathway plod some call it consecration, and others call it god. william herbert carruth. 1 we now come to the central mystery of christianity, and to the climaxing initiation to which men, as human beings, can aspire. of the next initiation, the resurrection, and of the ascension connected with it, we know practically nothing, beyond the fact that christ rose from the dead. the resurrection initiation is veiled in silence. all that is recorded is the reaction of those who knew and loved the lord, and the after-effects upon the history of the christian church. but the crucifixion has always been the outstanding, dramatic episode upon w

he did pay the price, and, passing through the gates of death, attain to a joyful resurrection. st. paul sought to bring this truth home to us, though his words have been so often distorted through translation and theological misinterpretation "i long to know christ and the power which is in his resurrection, and to share in his suffering and die even as he died; in the hope that i may attain to the resurrection from the dead. i do not say that i have already gained this knowledge or already reached perfection, but i press on."13 it would not appear from this passage that st. paul regarded it as sufficient to salvation that one should simply believe that christ died for one's sins. let me state here, briefly and succinctly, what it would appear really transpired when christ died upon the

l then have the emergence of a new religion which will be as much divorced from form and the past as the kingdom of god is divorced from matter and the body nature. orthodox religion, as a whole, can be regarded as a cross upon which we have crucified christ; it has served its purpose as the custodian of the ages and the preserver of ancient forms, but it must enter into new life and pass through the resurrection if it is to meet the need of the deeply spiritual humanity of today "nations, like individuals" we are told "are made, not only by what they acquire but by what they resign, and this is true also of religion at this time."18 its form must be sacrificed upon the cross of christ in order that it may be resurrected into true and vital life for the meeting of the people's need. let a

tern, as expressed through the greek church, and the western, as expressed through the roman catholic and the protestant churches, have preserved two great concepts which the spirit of the race needed on its great evolutionary journey away from god and back to god. the greek church has always emphasised the risen christ. the west has emphasised the crucified saviour. eastern christianity looks to the resurrection as its pivotal teaching. the need of a death unto things material, the tendency of man to sin and to forget god, and the necessity for a change of heart or of intention have been the contribution of western christianity to the religious beliefs in the world. but we have been so preoccupied with the subject of sin that we have forgotten our divinity; and we have been so intensely i

person and his mission differ from that of the others? we can and must agree with pfleger when he says "the incarnation of god in christ is but a greater and more perfect theophany in a series of other more imperfect theophanies, which prepared the way for it by moulding the human nature which received them. the incarnation is not a miracle in the strict and crude sense of the term, any more than the resurrection, which is the inner union of matter with spirit, is foreign to the universal order of existence."23 in what, therefore, did the mission of christ differ from the others? the difference lay in the point in evolution which humanity itself had reached. the cycle which christ inaugurated has been one in which men have become strictly human. up till that incarnation there had always be

ver known) in the west. salvation is not primarily connected with sin. sin is a symptom of a condition, and when a man is "truly saved" that condition is offset, and with it the incidental sinful nature. it was this that christ came to do to show us the nature of the "saved" life; to demonstrate to us the quality of the eternal self which is in every man; this is the lesson of the crucifixion and the resurrection: the lower nature must die in order that the higher may be manifested, and the eternal immortal- 123- from bethlehem to calvary copyright 1998 lucis trust soul in every man must rise from the tomb of matter. it is interesting to trace the idea that men must suffer in this world as the result of sin. in the east, where the doctrines of reincarnation and of karma hold sway, a man su

also transcend. all had therefore to be relinquished. it was through this experience that christ blazed the trail to the very heart of god himself. only when the soul has learnt to stand alone, assured of divinity, and yet with no outer recognition of that divinity, can the very centre of spiritual life he recognised as stable and eternal. it was in this experience that christ fitted himself for the resurrection initiation, and so proved to himself, and to us, that god existed, and that the immortality of divinity is an established and unalterable fact. this experience of loneliness, of being bereft of all that protects, all that has hitherto been regarded as essential to one's very being, is the hallmark of achievement. disciples are apt to forget this, and one wonders for a brief moment

subjection: in the case of jesus it meant the bitter suffering of death. both count as serving, inasmuch as they establish a claim to a position of rule in the kingdom."58 love is the beginning, and love the end, and in love we serve and work. the long journey ends thus, in the glory of the renunciation of personal desire, and in the dedication to living service. chapter six the fifth initiation. the resurrection and ascension key thought- 141- from bethlehem to calvary copyright 1998 lucis trust "apart from christ we know neither what our life nor our death is; we do not know what god is nor what we ourselves are" pascal: pens es "there is a soul above the soul of each, a mightier soul which yet to each belongs! there is a sound made of all human speech, and numerous as the concourse of a

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

my lower self in the- 131- discipleship in the new age- volume i copyright 1998 lucis trust "waters of purification" the body of desire is rendered pure and clean and strong. i can then become a cleansing force to all i meet. 6th month the will of the soul becomes my will. i know no other. that will is love and peace and power and strength to live. it bears me on. it leads me to the cross and to the resurrection. thus only can i raise and lift my fellowmen. 7th month the presence of the soul abides with me. i walk with god by night and day. i stand with god upon the ways of men; the shadow of his presence which is the presence of my soul, reveals the god on every hand, in every man. i see divinity on every hand in every form. i think, my brother, that if you ponder upon these thoughts and

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ing the coming century, we shall begin to learn the meaning of the word "resurrection" and the new age will begin to reveal its deep purpose and intention. the first step will be the emergence of humanity from the death of its civilisation, of its old ideas and modes of living, the relinquishing of its materialistic goals and its damning selfishness, and its moving forward into the clear light of the resurrection. these are not symbolical or mystical words but part of the general setting which will surround the period of christ's reappearance; it is a cycle as real as the cycle of conferences now so busily organising. christ taught us when he came before the true meaning of renunciation or of the crucifixion; this time his message will be concerned with the resurrection life. the present c

e meaning of renunciation or of the crucifixion; this time his message will be concerned with the resurrection life. the present cycle of conferences is preparing men everywhere for relationships, even though today they may seem widely divergent in nature; the important factor is the general human interest and thought about establishing the need, the objectives involved, the means to be employed. the resurrection period which the christ will inaugurate and which will constitute his unique work within which all his other activities will have their place will be the outcome of the fermentation and the germination going on in the world of men at this time, of which the many conferences are the outer evidence. it was these various unique conditions which the christ faced during the years of wa

ll that christ referred when he said "i, if i be lifted up, will draw all men unto me" this had no reference to the crucifixion but to the magnetic will of the christ to draw all men, through the life of the indwelling christ in every heart, out of the world of material values into the world of spiritual recognitions. it did not relate to death but to life; it had no reference to the cross but to the resurrection. in the past, the keynote of the christian religion has been death, symbolised for us in the death of christ and much distorted by st. paul in his effort to blend the new religion which christ brought with the old blood religion of the jews. in the cycle which christ will inaugurate after his reappearance, the goal of all the- 14- the reappearance of the christ copyright 1998 luci

e christian religion has been death, symbolised for us in the death of christ and much distorted by st. paul in his effort to blend the new religion which christ brought with the old blood religion of the jews. in the cycle which christ will inaugurate after his reappearance, the goal of all the- 14- the reappearance of the christ copyright 1998 lucis trust religious teaching in the world will be the resurrection of the spirit in mankind; the emphasis will be upon the livingness of the christ nature in every human being, and upon the use of the will in bringing about this living transfiguration of the lower nature. the proof of it will be the risen christ. this "way of resurrection" is the radiant way, the lighted way which leads from one great expression of divinity in man to another; it

ritually called) was given to him. only the father, the planetary logos, the "one in whom we live and move and have our being (acts xvii.28, the lord of the world, the ancient of days (dan. vii.9) can speak this final affirmative word. there are, as well we know, five crises or initiations which concern the master jesus the birth at bethlehem, the baptism, the transfiguration, the crucifixion and the resurrection but lying behind this obvious and practical teaching, lies an undercurrent or thought of something much higher and of greater importance the affirmative voice of the father, recognising that which the christ has done. when christ completes the work during the next two thousand years which he inaugurated two thousand years ago, that affirmative voice will surely again be heard and

ur earth, watching over the spiritual destiny of humanity; he has never left us but, in physical body and securely concealed (though not hidden, he has guided the affairs of the spiritual hierarchy, of his disciples and workers who are unitedly pledged with him to earth service. he can only re-appear. it is a spiritual fact that those who have passed from the cave of the tomb into the fullness of the resurrection life can be seen and at the same time evade the vision of the believer. seeing and recognition are two very different things, and one of the great recognitions of mankind in the near future is the recognition that always he has been with us, sharing with us the familiar usefulness and peculiar- 22- the reappearance of the christ copyright 1998 lucis trust characteristics of our ci

s disciples was to see that the old and the undesirable were not revivified. their task was not the resuscitation of the dead and the useless; the directed inflow of life, carrying the capacity to build anew and the energy which could produce a new world and a new civilisation there lay their opportunity and their responsibility. the reactionary forces of the world political and religious desired the resurrection of the old and dead forms; they threw their weight and their influence (which is only another name for energy) against all that was new. this, they are still doing. the progressive forces fight only for that which is new, and seek not the preservation of any of the old forms, even if they could serve a useful purpose. their energetic denial of all that is of the past, and the dest

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

water-carrier; he will not this time demonstrate the perfected life of a son of god, which was his main mission before; he will appear as the supreme head of the spiritual hierarchy, meeting the need of the thirsty nations of the world thirsty for truth, for right human relations and for loving understanding. he will be recognised this time by all and in his own person will testify to the fact of the resurrection, and hence demonstrate the paralleling fact of the immortality of the soul, of the spiritual man. the emphasis during the past two thousand years has been on death; it has coloured all the teaching of the orthodox churches; only one day in the year has been dedicated to the thought of the- 82- the destiny of the nations copyright 1998 lucis trust resurrection. the emphasis in the

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

he radiant soul, and also the three vacated bodies of the personality, and hints also at a future building of a vehicle of manifestation. st. peter says "lord, let us here build three huts" or tabernacles. 2. his appearance as truth itself (silent yet present) before the bar or judgment seat of pilate repudiated by the world of men but recognised by the hierarchy. 3. his radiant appearances after the resurrection initiation: a. to the woman at the sepulchre symbolising his contact with humanity. b. to the two disciples on the way to emmaus symbolising his contact with the hierarchy. c. to the twelve disciples in the upper chamber symbolising his contact with the council chamber of the lord of the world at shamballa- 306- a treatise on the seven rays- volume iv: esoteric healing copyright 1

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

he destructive effect of the death process which is going on all the time within the mechanism of the disciple or initiate. the death proceeds with its needed work, but it is not destructive in effect. this formula has never been given out before to disciples, but can now be known because the piscean age is one in which at last the power of physical death is definitely broken and the signature of the resurrection is- 172- discipleship in the new age- volume ii copyright 1998 lucis trust revealed. in this esoteric negation of death are the deeply hidden and impressive causes of the two stages of the world war (1914-1945, and in this formula lies the significance lying behind the "fight for freedom" of the peoples of the world. it is sometimes called "the formula of liberation" if you were a

rth initiation, the crucifixion. all lesser dissolutions, deaths, renunciations and disappearances of that to which the lower nature holds and is held are enacted in relation to the accustomed aspects of form-life, and of conscious sensitivity and awareness; they are simply preparatory to and symbolic of the final great dissolution of the causal body, consummated at the crucifixion. this leads to the resurrection or uprising of the personality-soul consciousness (duly fused and blended) into that of the monad. this is finally carried to the point of solar perfection at the ascension initiation. i have given you this teaching in terms of the christian presentation as it may be simpler for you- 179- discipleship in the new age- volume ii copyright 1998 lucis trust to grasp, but there are man

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

conditions, thereby greatly increasing that which they may have individually to bear. the capacity to shoulder and register group pain as well as to bear his own personal karma greatly aggravates the disciple's task. when, therefore, i call the world aspirants and disciples to the use of the great invocation, i call them also to the "fellowship of christ's sufferings; this is ever preliminary to the resurrection or to the release of the human consciousness into higher realms of spiritual awareness. the forces which are contacted by the use of this great invocation, in conjunction with trained hierarchical effort, are thereby attracted or magnetically impelled to respond and then potent energies can be sent direct to the waiting planetary centre, humanity. two effects of an immediate natur

rection, evolution and death are only preparatory and familiar stages. the note and message sounded by the christ when last on earth was resurrection, but so morbid has been mankind and so enveloped in glamour and illusion, that his death has been permitted to sidestep understanding; consequently, for centuries, the emphasis has been laid upon death, and only on easter day or in the cemeteries is the resurrection acclaimed. this must change. it is not helpful to a progressive understanding of the eternal verities to have this condition perpetuated. the hierarchy is today dedicated to bringing about this change and thus altering the approach of mankind to the world of the unseen and to the spiritual realities. before, however, they could do anything, our present civilisation had to die. dur

hange. it is not helpful to a progressive understanding of the eternal verities to have this condition perpetuated. the hierarchy is today dedicated to bringing about this change and thus altering the approach of mankind to the world of the unseen and to the spiritual realities. before, however, they could do anything, our present civilisation had to die. during the coming century, the meaning of the resurrection will be unfolded and the new age will reveal its true significance. the first step will be the emergence of humanity from the death of its civilisation, of its old ideas and modes of living, the relinquishing of its materialistic goals and its damning selfishness, and its moving into the clear light of the resurrection life. i am not here speaking in symbolical or mystical terms

and better life and which will indicate the expression of the spirit of resurrection. these facts (so near to manifestation) are physical facts; they will demonstrate as such if the disciples of the world recognise what it is that the christ desires, and if the men and women of goodwill implement their response to his wishes. speaking symbolically, the first step after the advent of the spirit of the resurrection will be similar to that in the biblical story. mary, that woman of sorrow, of experience and of aspiration, stands (as ever in the symbolism of the world) as the symbol of materialism. humanity must say with her "they have taken away my lord and i know not where they have laid him" but she said it to the lord himself, not recognising him and realising only her own deep need and de

s, emphasising stone buildings and cathedrals whilst neglecting "the temple of god, not made with hands, eternal in the heavens" are occupied with the symbols and not with the reality. now they must learn to recognise that the lord is not with them and they too must go forth, as mary did, and seek him anew. if they will do so, they will surely find him and again become his messengers. the fact of the resurrection will be demonstrated during the next few centuries, and the living christ will walk among men and lead them onward towards the mount of ascension. the pentecost will become truth. all men will come under the tide of inspiration from on high, and though they may speak with many tongues, they will all understand each other. what i have to say to you, i intend to divide into two part

ily living, working out their own salvation as men and women of affairs, as business men, as husbands and wives, farmers and rulers and that they know life, therefore, in all its phases and gradation. they have surmounted the experiences of life; their great master is the christ; they have passed through the initiations of the new birth, the baptism, the transfiguration, the final crucifixion and the resurrection. but they still are men and differ from the christ only in the fact that he, the first of our humanity to attain divinity, the eldest in a great family of brothers (as st. paul expresses it, the master of the masters and the teacher of angels and of men was deemed so pure, so holy and so enlightened that he was permitted to embody for us the great cosmic principle of love; he thus

e forces of reconstruction. i would ask you to have clearly in your minds the three groups of spiritual energies which at the time of the three full moons of april, may and june will be released into activity and which will aid humanity in its major task of rebuilding the new and better world: the forces of restoration. these will work to restore morale and psychological health, thus implementing the resurrection of humanity from the death cycle through which it has been- 316- the externalisation of the hierarchy copyright 1998 lucis trust passing. the restoration of men's mental condition to a wholesome and happier approach to life is the primary objective. these forces will bring about the emergence of the new civilisation which is definitely man's creative work. the forces of enlightenm

er left us, but in physical body and securely concealed (though not hidden, he has guided the affairs of the spiritual hierarchy, of his disciples and workers who are unitedly pledged with him to earth service. he can only reappear. it is a spiritual fact that those- 391- the externalisation of the hierarchy copyright 1998 lucis trust who have passed from the cave of the tomb into the fullness of the resurrection life can be seen, and at the same time evade the vision of the believer; seeing and recognition are two very different things, and one of the great recognitions of mankind in the near future is the recognition that always he has been with us and shared with us the familiar usefulness and peculiar characteristics of our civilisation and its many gifts to man. the early signs of his

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

ng christ as he registered the voice which is heard at the third, fifth, sixth and seventh initiations. the gospel story gives us the five initiations of the master jesus, beginning with the first and ending with the fifth. but it also gives the initiations of the christ, starting from the second and ending with the seventh. the latter is left incomplete, and the voice is not recorded, because at the resurrection and ascension we are not told of the hearing of the affirmative sound. that will be heard when- 54- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the christ completes his work at the time of the second coming. then the great seventh initiation, which is a dual one (love-wisdom in full manifestation motivated by power and will, will

equately considered here. the above truth does, however, give us a clue as to why the christ made no specific reference to the work of incarnation in his spoken utterances whilst on earth. he was then occupied with his task of world saviour. his work as preserver and as head of the hierarchy had not then begun. it was at that time dependent upon the experience in the garden of gethsemane and upon the resurrection initiation. some day the gold and the silver threads of the gospel story will be disentangled, and men will know the two interpretations which can be put upon the events and episodes in the career of jesus the christ. the underlying true events give us great steps and developments in the work of the christ as he "enveloped humanity in the mantle of love, grasped the rod of initiat

g it in "unified rhythm" it is by the use of the "united breath" of the entire group (as much of it as his individual will can assimilate, focus, use and direct) that he augments his own will and its directed force. the breath, as we well know, is the life; this law is the one wielded by the living or risen christ, in perfect harmony with the will of shamballa. herein lies one of the mysteries of the resurrection initiation about which so little has been told, and it is the very heart of the mystery of the ascension initiation. in this latter initiation the living risen christ withdraws or abstracts himself and enters consciously and permanently into the great centre, shamballa. the resurrection and the ascension are the results of the death or destruction of the causal body. it can be see

h degree, am only faintly sensing them, and that because i am learning to obey the fifth word which we will briefly, very briefly, now consider. 5. resurrect. one of the greatest of all distortions, and one of the most misleading of the theological teachings, has been the interpretation put upon the word "resurrection" in the christian approach. this resurrection has been applied in many cases to the resurrection of the body; it is also applied to the fact (the selfishly motivated wish) of immortality; it is applied also to the physical resurrection of the christ after he supposedly died upon the cross. resurrection teaches essentially the "lifting up" of matter into heaven; it does not teach the eternal persistence of the physical body of a man, as many fundamentalists today suppose, look

" this unalterable being constitutes the nature of the monad, and it is to this condition of awareness that christ attained when he functioned as a world saviour and thereby guaranteed, by the force of his achievement as a personality-soul, the same point of attainment for us, for we are equally and essentially sons of the father or expressions of the monad, the one. it does not, however, signify the resurrection of some personality in a particular vehicle used in a particular incarnation. the whole concept of resurrection is the new and most important revelation which is coming to humanity, and which will lay the basis for the new world religion. in the immediate past, the keynote of the christian religion has been death, symbolised for us in the death of the christ, and much distorted fo

rist, and much distorted for us by st. paul in his effort to blend the new religion which christ gave us with the old blood religion of the jews. in the coming cycle, this distorted teaching on death will assume its rightful place and be known as the disciplining urge to relinquishment and to the ending by death of the hold by matter over the soul; the great goal of all religious teaching will be the resurrection of the spirit in man, and eventually in all forms of life, from the lowest point in evolution to the highest monadic experience. the emphasis in the future will be upon the "livingness of the christ nature" the proof of which will be the risen christ and upon the use of the will invoking this "living display" the glory and the radiance- 207- a treatise on the seven rays- volume v:

rist. it was the master jesus who "died" and entered into the tomb, thus climaxing his long series of incarnations and ending by destruction the hold of matter on the spirit; through the tomb he passed into the hierarchy, and the destiny of the christian church was committed to him; that destiny still lies in his hands. but in the gospel story, it is the christ who is indicated as appearing after the resurrection and not the master jesus, except in the one brief episode wherein he appeared to mary, weeping outside the door of the sepulchre. the other episodes are universal in their implications, as indicated by: 1. christ walking with the two disciples on the road to emmaus a symbol of the essential dualism of spirit and matter, as embodied in a world saviour. 2. christ appearing to the di

3. pentecost. this event does not portray the triumph of orthodox christianity (as the theologians believe and teach, but signifies the universal dissemination of the christ consciousness throughout all time in the heart of every human being; to this the words and promise "lo, i am with you all the days, even until the end of the world" bear witness. it is owing to the deeply esoteric meaning of the resurrection and the ascension and their major significance, referring to the consciousness of the christ, that nothing much is told us about these initiations in the new testament, except the vaguest generalities, in contradistinction to the wealth of detail given anent the other four initiations. four of these initiations are related to the "door of initiation" as occultly understood and wit

ons are related to the "door of initiation" as occultly understood and with the interpretation of which we are familiar; these four are related also to the electrical "fire by friction" of which that door is constructed, and which spreads to and creates the burning ground across which the initiate must four times move in order to "enter through that door" the other two initiations (vaguely called the resurrection and the ascension) are related to the second so-called "door" this door is not in the same sense an obstruction as is the first door; it opens on to the way of the higher evolution. the first door symbolically admits the initiate into the "heart of the sun" whilst the second door in a most mysterious sense indicates the route which must be followed by the liberated initiate who se

ucleus as the various types of energy swept into manifestation and brought with them human types responsive to the ray energy. when the master jesus took the crucifixion initiation, another crisis arose of equally great import, if not greater. the crisis was brought about because simultaneously with the crucifixion of the master, the head of the hierarchy, the christ, took two initiations in one: the resurrection initiation and that of the ascension. these are the fifth and sixth initiations, according to the christian terminology. this was possible because the first ray ashram was now active, making entry into the council chamber at shamballa possible. when the christ achieved this, he was deemed worthy of embodying in himself a new principle in evolution and of revealing to the world the

as they may fit him for specialised work, plus a sense of freedom hitherto unrealised. the decision might be regarded as the first gesture of the advancing master toward liberation from all ray limitations. as he moves forward on the higher way, he will find himself, as a result of the new training and field of experience, able to work on any ray. 5. the fifth initiation is usually called that of the resurrection by the orthodox christian, but this is not its real name; it is in reality the initiation of revelation, because the initiate gains his first vision of the door through which he must pass on to the seven paths. he glimpses it and that is all, but between that initiation and the next in which he must perforce make his decision, he comes to understand the nature of the energy which

ol. the esoteric side is of course known to me, but an analysis of it would be of no service to you, as you are not yet of the required initiate-consciousness) you can see, however, how the above information can throw light upon our immediate theme: initiation v. revelation. ray i. the energy of the will-to-good. power. this initiation has always been called in the christian church by the name of the resurrection, whereas it is the seventh initiation which is the true resurrection. the correct name for the fifth initiation is the initiation of revelation; this signifies the power to wield light as the carrier of life to all in the three worlds, and to know likewise the next step to be taken upon the way of the higher evolution. this way is revealed to the initiate in a new light and with a

heir chosen path in order, for a brief time, to implement and aid the work of the christ and help towards the externalisation of the hierarchy, through the medium of certain of its ashrams; they will also form a protecting wall around the christ, and act as liaison officers between their great leader and the avatar of synthesis. christ himself took this initiation some time ago and passed through the resurrection initiation and the experience of the seventh initiation. these masters can, in a mysterious fashion, implement the expression of the divine will-to-good on earth. they will work in collaboration- 430- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust with those masters whose ashrams will be the first to be anchored on earth in the sens

selfish, self-centred and materialistic humanity (largely with the aid of the churches of the world, with their materialistic bias) has built, thereby letting in the light of understanding and clearing the way for a fuller expression of the will of god. i felt that the practical aspect of what the masters are doing might prove useful to you. as to the remaining three initiations: initiation vii..the resurrection..ray ii initiation viii..the great transition..rays iv, v, vi, vii (the four minor rays) initiation ix..the refusal..rays i, ii, iii (the three major rays) an analysis of them would prove to you that your comprehension has not yet been developed to the point where understanding is possible; it would therefore be a waste of time further to consider them. if you will re-read the ins

the physical plane, if the initiate chooses to incarnate for service ends. the solar plexus centre, which has received and distributed the energy of the astral plane, the energy of desire and of emotion, is likewise cleansed and purified; its energy is transmuted to such an extent that it can pass under the complete control of the heart centre, which henceforth and until the seventh initiation of the resurrection is "that whereby the initiate performs his hierarchical obligations" therefore, at the great renunciation, the three lower centres reach a point of utter purification or speaking symbolically of utter emptiness. no energy of their own (related to the selfish aeonial past) is left; they are simply pure receptacles for the energies of the three higher centres. the three lower centre

nth or final planetary initiation, because the remaining two initiations are fundamentally not related in any way to our planetary life. it is because of this permanent transition of the initiate's "living focus" lifted out of the three worlds on to the buddhic plane that the concept of resurrection has crept into the christian teaching so that the crucifixion initiation is portrayed as preceding the resurrection initiation; this is in reality not the case, except in a lesser degree and as symbol of future experience. in the same way, the concept of sacrifice has permeated all the teaching anent the crucifixion or the renunciation initiation, both in the east and in the west. this is a sacrifice idea associated with the concept of pain, agony, suffering, patience, prolongation and death. y

erarchy is translated to a higher centre and is transferred to shamballa, unless (as in the case of the christ) they choose the path of earth service and return to work with the evolutions upon our planet; there are many such evolutions and several kingdoms in nature besides the human, including the deva or angel evolution. the sixth initiation of decision is preparatory to the true initiation of the resurrection, the seventh initiation. this can only be undergone when the will of the master is completely merged in that of the planetary logos. between the sixth and the seventh initiations "an interim of divine fusion" takes place; an elementary and somewhat distorted picture of this critical fusion is given to us in the new testament, where we read of the experience of the christ in the ga

piritual identification and a universal awareness. because of this, he can become a creator, for creation is the expression of life, love and purpose, and all these three he can now understand and fully express. he is now an intelligent cooperator with the building forces of the planet and also of the solar system, and upon his chosen ray he will carry out his creative intentions. initiation vii. the resurrection there is no idea more cultivated subjectively by humanity than that of the resurrection; when life seems hard and circumstances carry in them no grounds for happiness, and when nothing calls to one of such a nature that one goes forth happily to the day's enterprises, and when the nights of sleep are haunted nights, the thought of rising up and out of all these circumstances, of l

the usual interpretation has been that the word comes from "re" again, and "surgere" to rise, therefore to rise again. yet a consultation with the dictionary shows that the prefix means "back to an original state" by rising. this return to an original state is pictured for us in the new testament under the story of the prodigal son, who said "i will arise and go to my father" and by the story of the resurrection in which the master jesus arose out of the tomb; the chains of death could not hold him. at that time of his "rising" a far more important event took place and the christ passed through the seventh initiation of resurrection and returned back to his original state of being to remain there throughout all the eternities. this is the true and final resurrection. the son of god has fo

om- 484- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the spiritual angle at this present time. this question highlights a theme which is exceedingly apposite, following as it does upon what i have just given anent the great renunciation (see pages 602-614) and its consequent revelation or (as the christian churches call them) the crucifixion and the resurrection. the christian resurrection is, however from the angle of the great lodge on sirius only a minor one and a passing resurrection, though the revelation subsequently accorded is lasting and permanent in its effects. there are five great spiritual events in which all humanity is today sharing, and two which will take place later, when the first five have established their lasting eff

ANATHEMA OF ZOS

heaven than moral lepers. of what difference is life or death? of what difference is dream or reality? know ye nothing further than you own stench? know ye what ye think ye know for certain? fain would i be silent. yet too tolerant is this sun that cometh up to behold me, and my weakness comes of my dissatisfaction of you solicit. but be ye damned before obtaining fresh excuses of me! cursed are the resurrectionists! is there only body and soul? is there nothing beyond entity? no purchase beyond sense and desire of god than this blasting and devouring swarm ye are? oh, ye favored of your own excuses, guffaw between bites! heaven is indifferent to your salvation or catastrophe. your curveless crookedness maketh ye fallow for a queer fatality! what! i to aid your self-deception, ameliorate

APOCALYPSE MOSES

rth upon your heads and weep and pray god to have mercy upon me and send his angel to paradise, and give me of the tree out of which the oil floweth, and bring it me, and i shall anoint myself and shall have rest from my complaint' chapter 10. 1 then seth and eve went towards paradise, and eve saw her son, and a wild beast assailing him, and eve wept and said' 2 woe is me; if i come to the day of the resurrection, all those who have sinned will curse me saying: eve hath not kept the commandment of god' 3 and she spake to the beast 'thou wicked beast, fearest thou not to fight with the image of god? how was thy mouth opened? how were thy teeth made strong? how didst thou not call to mind thy subjection? for long ago wast thou made subject to the image of god' 4 then the beast cried out and

it, before i be cast out" 3 then the lord spake to adam "thou shalt not take of it now, for i have commanded the cherubim with the flaming sword that turneth (every way) to guard it from thee that thou taste not of it; but thou hast the war which the adversary hath put into thee, yet when thou art gone out of paradise, 4 if thou shouldst keep thyself from all evil, as one about to die, when again the resurrection hath come to pass, i will raise thee up and then there shall be given to thee the tree of life" chapter 29. 1 thus spake the lord and ordered us to be cast out of paradise. 2 but your father adam wept before the angels opposite paradise and the angels say to him "what wouldst thou have us to do, adam "3 and your father saith to them "behold, ye cast me out. i pray you, allow me to

paradise and they brought many fragrant spices and placed them in the earth, 7 and they took the two bodies and placed them in the spot which they had digged and builded. chapter 41. 1 and god called and said 'adam, adam' and the body answered from the earth and said 'here am i, lord.'and god saith to him 'i told thee (that) earth thou art and to earth shalt thou return. 2 again i promise to thee the resurrection; i will raise thee up in the resurrection with every man who is of thy seed' chapter 42. 1 after these words, god made a seal and sealed the tomb, that no one might do anything to him for six days till his rib should return to him. then the lord and his angels went to their place. 2 and eve also, when the six days were fulfilled, fell asleep. 3 but while she was living, she wept b

aned aloud and smote her breast and said 'god of all, receive my spirit' and straightway she delivered up her spirit to god. chapter 43. 1 and michael came and taught seth how to prepare eve for burial. and there came three angels and they buried her (body) where adam's body was and abel's. 2 and thereafter michael spake to seth and saith 'lay out in this wise every man that dieth till the day of the resurrection' and after giving him this rule; he saith to him: 3 'mourn not beyond six days, but on the seventh day, rest and rejoice on it, because on that very day, god rejoiceth (yea) and we angels (too) with the righteous soul, who hath passed away from the earth' 4 even thus spake the angel, and ascended into heaven, glorifying (god) and saying 'allelujah (holy, holy, holy is the lord, in

BASIL VALENTINE TWELVE KEYS

ne. know, also, that all animals are, like man, composed of flesh and blood, and also possess a vitalizing spirit, but are destitute of the rational soul which the creator gave to man alone. therefore, when animals die, they perish for ever. but when man yields up his mortal life into the hands of his creator, his soul does not die. it returns, and is united to the glorified body, in which, after the resurrection, soul and spirit dwell together once more in eternal glory, never to be separated again throughout all eternity. hence the rational soul of man makes him an abiding creature, and, though his body may seem to die, yet we know that he will live for ever. for to him death is only a process of purification, by means of which he is freed from his sins, and translated to another and bet

BLAVATSKY H P ANTHROPOGENESIS

nd again baffled by the eternal inertia of the passive energy of the kosmos- the inexorable 'i am- the flint from which the sparks are beaten out. fitly is he. and his adherents. consigned to the 'sea of fire' because it is the sun (in one sense only in the cosmic allegory, the fount of life in our system, where they are purified (disintegrated) and churned up to re-arrange them for another life (the resurrection; that sun which, as the origin of the active principle of our earth, is at once the home and the source of the mundane satan" to demonstrate furthermore the accuracy of baissac's general theory (in le diable et satan) cold is known to have a 'centripetal' effect "under the influence of cold everything contracts. under it life hybernates, or dies out, thought congeals, and fire is

n the early centuries- i.e, the thorah, dogmatic and uncompromising. the "king's chamber" in cheops' pyramid is thus an egyptian "holy of holies" on the days of the mysteries of initiation, the candidate, representing the solar god, had to descend into the sarcophagus, and represent the energizing ray, entering into the fecund womb of nature. emerging from it on the following morning, he typified the resurrection of life after the change called death. in the great mysteries his figurative death lasted two days, when with the sun he arose on third morning, after a last night of the most cruel trials. while the postulant represented the sun- the all-vivifying orb that "resurrects" every morning but to impart life to all- the sarcophagus was symbolic of the female principle. this, in egypt; i

accepted as divine revelation, the book of enoch was the inspired production of an antediluvian patriarch" and further. the cumulative coincidence of language and ideas in enoch and the authors of n.t. scripture. clearly indicates that the work of the semitic milton was the inexhaustible source from which evangelists and apostles, or the men who wrote in their names, borrowed their conceptions of the resurrection, judgment, immortality, perdition, and of the universal reign of righteousness under the eternal dominion of the son of man. this evangelical plagiarism culminates in the revelation of john, which adapts the visions[[vol. 2, page] 483 vedas, once universal. of enoch to christianity, with modifications in which we miss the sublime simplicity of the great master of apocalyptic predi

iblical or atlantean, was denied. but further geological discoveries having made gaudry write conclusively "our forefathers were positively contemporaneous with the rhinoceros tichorrhinus, the hippopotamus major; and add that the soil called diluvial in geology "was formed partially at least after man's apparition on earth- littre pronounced himself finally. he then showed the necessity, before "the resurrection of so many old witnesses" of rehandling all the origins, all the durations, and added that there was an age hitherto unknown to study "either at the dawn of the actual epoch or, as i believe, at the beginning of the epoch which preceded it" the types of the skulls found in europe are of two kinds, as is well known: the orthognathous and the prognathous, or the caucasian and the ne

BLAVATSKY H P COSMOGENESIS

y. the scheme of valentinius, called the "greek kabala" based on the combination of greek letters, might serve as a model. the many-sided facets of the mystery language have led to the adoption of widely varied dogmas and rites in the exotericism of the church rituals. it is they, again, which are at the origin of most of the dogmas of the christian church, e.g, the seven sacraments, the trinity, the resurrection; the seven capital sins and the seven virtues. the seven keys to the mystery tongue, however, having always been in[[vol. 1, page] 311 egypt's many religions. the keeping of the highest among the initiated hierophants of antiquity, it is only the partial use of a few out of the seven which passed, through the treason of some early church fathers- ex-initiates of the temples- into

rection* there must have been some very profound and sacred meaning attached to this symbol, since, notwithstanding the risk of being charged with a disgusting form of zoolatry, the early egyptian christians adopted it in their churches. a frog or toad enshrined in a lotus flower, or simply without the latter emblem, was the form chosen for the church lamps, on which were engraved the words "i am the resurrection[[ego eimi anastasis* these frog goddesses are also found on all the mummies- ix the moon, deus lunus, phoebe. this archaic symbol is the most poetical of all symbols, as also the most philosophical. the ancient greeks brought it into prominence, and the modern poets have worn it threadbare. the queen of night, riding in the majesty of her peerless light in heaven, throwing all, ev

nderstood and knew it, even in their infancy. she is the queen and she is the king, and was king soma before she became transformed into phoebe and the chaste diana. she is pre-eminently the deity of the christians, through the mosaic and kabalistic jews, though the civilized world may have remained ignorant of the fact for long ages; in fact, ever since the[[footnote(s* with the egyptians it was the resurrection in rebirth after 3,000 years of purification, either in devachan or "the fields of bliss* such "frog-goddesses" may be seen at bulaq, in the cairo museum. for the statement about the church lamps and inscriptions it is the learned ex-director of the bulaq museum, mr. gaston maspero, who must be held responsible (see his "guide du visiteur au musee de bulaq" p. 146[[vol. 1, page] 3

logoi of all the ancient religious systems are connected with, and symbolised by, serpents. in old egypt, the god nahbkoon "he who unites the doubles (astral light re-uniting by its dual physiological and spiritual potency the divine human to its purely divine monad, the prototype "in heaven" or nature) was represented as a serpent on human legs, either with or without arms. it was the emblem of the resurrection of nature, as also of christ with the ophites, and of jehovah as the brazen serpent healing those who looked at him; the serpent being an emblem of christ with the templars also (see the templar degree in masonry. the symbol of knouph (khoum also, or the soul of the world, says champollion (pantheon, text 3 "is represented among other forms under that of a huge serpent on human le

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

nal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood. he is normally pictured as a man, bound in mummy wrappings. osiris is an important icon of the annual cycle of sacrifice and resurrection but, as with all the sacrifice gods, it is the female power that causes the resurrection. like other sacrificed and restored gods, osiris thereby represents the integration of animus and anima and sacred sex magick. he can be used in rituals for the balance of male/female energies or where the female in the high priestess role takes the lead. he is also good for any magick that relies on a cycle of regeneration following a natural ending. deities of fire- seite 42 wic

west, giving exactly 12 hours of daylight and so heralds the longer days and shorter nights. as is so often the case, myth and religion are intertwined in the sources of their festivals that share the same dates. in the old celtic tradition, lugh, the god of light overcame his twin, the god of darkness, and at easter, the christian spring festival most closely associated with the spring equinox, the resurrection of christ is associated with the restoration of light to the world. the first eggs of spring were painted and offered on the shrine of eostre, the anglo-saxon goddess of the spring. her norse counterpart was ostara, the maiden aspect of frigg, the mother goddess, to whom the hare was sacred (this is the origin of the easter rabbit. at the spring equinox, bonfires were lit and the

CHRONOLOGIA RORISPERGIUS

maton. 1071-1126 guilhelm ix duca d'aquitania, vii conte di poitiers troubadour c. 1075 yehuda ha-levi born. friend of abraham ibn ezra. helped amalgamate ismailite thought and muslim mysticism to jewish thought. 1075-1129 rupert of deutz. trinitarian division of history: the age of the father from the creation to the fall; of the son from the fall to the passion; and that of the holy spirit from the resurrection until the resurrection at the end of time. identified an "age of the spirit "during which the seven spiritual gifts (isa 11:2) are poured out on the faithful, each gift dominating a different age of church history" 1075-1160 abelard of bath translates euclid into latin from arabic 1076-1153 shahrastani refers to sabian "philosophers" 1080-1167 bernard sylvestris school of chartres

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

t is being charged through the magnetic power of the wands under the direction of the three chiefs. this builds and establishes a shield against the qlippoth, and at the same time, runs a line to them so that they may too be utilized in the performances of the great work. the chief adept who is in the pastos is at the brunt of the incoming current. this current is discharged into his astral form. the resurrection now the pastos is removed and the resurrection is beheld. there is no more old power, all is new! the chief adept now takes the sign of osiris risen. on returning to the vault, all the adepts circumambulate to help create the vortex and to symbolize the journey of the l around the a. 7 conclusion at this point after the final confirmation, the second order adepts may discuss group

DAVID ICKE CHILDREN OF THE MATRIX

me, acts as a major suppressor of the human female. mary magdalene, the "reformed prostitute" or whore, is another version of the goddess symbolism. she portrays the great whore of babylon, the goddess, mari-anna-ishtar.27 the ritual of the "sacred harlot" or priestess anointing a saviourking goes back to sumer and further to atlantis and, no doubt, lemuria. it was a pagan priestess who announced the resurrection of osiris, attis, dionysus, and orpheus, just as mary magdalene was the first to see the "resurrected" jesus. it's all symbolism from the ancient mystery religions and it was used to create a mythical hero for a manufactured prison-religion. as i have mentioned, mag also appears to be code of the reptilian dna passed on by the female line, the mitochondrial dna. jesus was crucifie

that the early christians rejected it. the central american god quetzalcoatl was depicted nailed to a cross. the cross is symbolic of the equinox when day and night are equal and the sun is about to win its victory over the darkness. at the moment jesus died on the cross, according to the gospel narrative, the land became dark. so it would if the sun had died, as it was symbolically doing. as for the resurrection after three days, this is more sun symbolism. in persia, long before christianity, they had a ritual in which a young man, apparently dead, was restored to life. he was called the saviour and his sufferings were said to have ensured the salvation of the people. his priests watched his tomb until midnight on the equinox and they cried "rejoice, o sacred initiated! your god is risen

DAVID ICKE THE BIGGEST SECRET

is also vain. yea, and we are found false witnessesof god; because we have testified of god that he raised up christ: whom he raised not up, ifso be that the dead rise not. corinthians 15:13-16he says that if jesus was not physically raised from the dead, there is no basis tothe christian faith and religion. if thats the case, christianity is in serious trouble.first of all the gospel accounts of the resurrection have numerous contradictions aseach copied the original story differently, or changed it on purpose. and secondly theresurrection is yet more sun symbolism from the ancient religions. in persia, longbefore christianity, they had a ritual in which a young man, apparently dead, was95restored to life. he was called the saviour and his sufferings were said to have ensuredthe salvation

nd of the windsors. the queen made himan honorary knight grand cross of the order of the bath, as she did with thatbrotherhood script-reader and rapist of mind controlled slaves, ronald reagan, himself aproduct of mind control. this is the highest award it is possible for her to give tosomeone outside the commonwealth. the order of the bath sounds a silly title unlessyou understand the symbolism. the resurrection bath of alchemy symbolises rebirth andpurification or absolution. baths are given to masonic knights of the bath before theyperform horrendous deeds, hence blood baths 36 george bush and the queen get on sowell because they are both of european royal and aristocratic-reptilian blood. they areboth shape-shifters. george and his wife, barbara pierce bush (of merrill, lynch,fenner, a

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

st part of this heart is phallicism, worshipping the erect male sex organ. the obelisk is the major symbol for this worship, which is why you see obelisks everywhere associated with freemasonry! it is time to stop being deceived, don't you think! listen to albert pike speak of the obelisk "hence the significancy of the phallus, or of its inoffensive substitute, the obelisk, rising as an emblem of the resurrection by the tomb of buried deity [morals and dogma, p. 393] now, you know why you see so many obelisks atop the graves of freemasons, for it is "an emblem of the resurrection of buried deity; the invisible mason believes he is becoming a god throughout his life, so the obelisk at his grave is simply the visible manifestation of that belief. the obelisk was originally created by the egy

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

econd edition of the facsimile. it contains the hieroglyphic text of the papyrus with interlinear transliteration and word for word translation, a full description of the vignettes, and a running translation; and in the introduction an attempt has been made to illustrate from native p. vi egyptian sources the religious views of the wonderful people who more than five thousand years ago proclaimed the resurrection of a spiritual body and the immortality of the soul. the passages which supply omissions, and vignettes which contain important variations either in subject matter or arrangement, as well as supplementary texts which appear in the appendixes, have been, as far as possible, drawn from other contemporary papyri in the british museum. the second edition of the facsimile has been exec

no treasures, excepting some golden tablets inscribed with characters of a language which nobody could understand. each man's share of these tablets amounted to one hundred dinars (about 50. other legendary history says that the western pyramid contains thirty chambers of parti-coloured syenite full of precious gems and costly weapons anointed with unguents that they may not rust until the day of the resurrection. see howard vyse, the pyramids of gizeh, vol. ii, pp. 71, 72; and burton, the book of the thousand nights and a night; 1885, vol. v, p. 105, and vol. x, p. 150. 4 vyse, the pyramids of gizeh, vol. ii, p. 84. a fragment of this sarcophagus is exhibited in the british museum, first egyptian room, case a, no. 6646. 5 with considerable difficulty this interesting monument was brought

the saints, martyrs and ascetics; but it is of interest to note in passing that the translators of the new testament into coptic rendered the greek greek a!'dhs by, amenti, the name which the ancient egyptians gave to the abode of man after death,[3] and that the copts peopled it with beings whose prototypes are found on the ancient monuments. persistence of the legend of osiris and the belief in the resurrection. the chief gods mentioned in the pyramid texts are identical with those whose names are given on tomb, coffin and papyrus in the latest dynasties; and if the names of the great cosmic gods, such as ptah and khnemu, are of rare occurrence, it should be remembered that the gods of the dead must naturally occupy the chief place in this literature which concerns the dead. furthermore

pyramid texts are identical with those whose names are given on tomb, coffin and papyrus in the latest dynasties; and if the names of the great cosmic gods, such as ptah and khnemu, are of rare occurrence, it should be remembered that the gods of the dead must naturally occupy the chief place in this literature which concerns the dead. furthermore, we find that the doctrine of eternal life and of the resurrection of a glorified or transformed body, based upon the ancient story of the resurrection of osiris after a cruel death and horrible mutilation, inflicted by the powers of evil, was the same in all periods, and that the legends of the most ancient times were accepted without material alteration or addition in the texts of the later dynasties [1. le christianisme chez les anciens coptes

or everlasting,[1] unnefer of many forms and of many attributes, tmu in annu, the lord of akert,[2] the only one, the lord of the land on each side of the celestial nile"[3] in the xxvith dynasty and later there grew up a class of literature [1. for the text see the papyrus of ani, pl. ii, and pl. xxxvi, 1. 2. 2. i.e, the underworld. 3. neb atebui; see ani, pl. xix, 1. 9] p. liv osiris the god of the resurrection. represented by such works as "the book of respirations"[1 "the lamentations of isis and nephthys"[2 "the festival songs of isis and nephthys"[3 "the litanies of seker"[4] and the like, the hymns and prayers of which are addressed to osiris rather as the god of the dead and type of the resurrection[5] than as the successor of the great cosmic god tmu-ra. he is called "the soul tha

h dynasty [1. recueil de travaux, t. v, p. 170 (pepi, 1. 85. 2. plate xix, l. 16 (book of the dead, chapter clxxv. 3. plate xxviii, 1. 15. 4 recueil de travaux, t. iv, p. 71 (l. 582] p. lvii 2. mu-k er pet xa-k er ta thy essence is in heaven, thy body to earth.[1 (vith dynasty) 3. pet xer ba-k ta xeri tut-k heaven hath thy soul, earth hath thy body.[2 (ptolemaic period) constancy in the belief in the resurrection. there is, however, no doubt that from first to last the egyptians firmly believed that besides the soul there was some other element of the man that would rise again. the preservation of the corruptible body too was in some way connected with the life in the world to come, and its preservation was necessary to ensure eternal life; otherwise the prayers recited to this end would h

time honoured custom of mummifying the dead would have had no meaning. the never ending existence of the soul is asserted in a passage quoted above without reference to osiris; but the frequent mention of the uniting of his bones, and of the gathering together of his members,[3] and the doing away with all corruption from his body, seems to show that the pious egyptian connected these things with the resurrection of his own body in some form, and he argued that what had been done for him who was proclaimed to be giver and source of life must be necessary for mortal man. the khat or physical body. the physical body of man considered as a whole was called khat, a word which seems to be connected with the idea of something which is liable to decay. the word is also applied to the mummified bo

serve from decay the natural body; and [1. recueil de travaux, t. v, p. 175 (l. 113. the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (11 of 21 [8/10/2001 11:23:21 am] 2. recueil de travaux, p. 175, 1. 112. 3. ibid, t. iv, p. 44,1. 393. 4. ibid, p. 60, ll. 514, 515 5. ibid, t. v, p. 183, l. 169] p. lxx certain passages in the pyramid texts seem to show that a belief in the resurrection of the natural body existed in the earliest dynasties.[1] the texts are silent as to the time when the immortal part began its beatified existence; but it is probable that the osiris[2] of a man only attained to the full enjoyment of spiritual happiness after the funeral ceremonies had been duly per formed and the ritual recited. comparatively few particulars are known of the mann

epicted are too numerous to be described here, but generally speaking he is represented in the form of a mummy wearing a crown and holding in his hands the emblems of sovereignty and power. a very complete series of illustrations of the forms of osiris is given by lanzone in his dizionario, tavv. 258-299. the ceremonies connected with the celebration of the events of the sufferings, the death and the resurrection of osiris occupied a very prominent part in the religious observances of the egyptians, and it seems as if in the month of choiak a representation of [1. compare. naville, todtenbuch, bd. i, bl. 179] p. cxiv them took place in various temples in egypt; the text of a minute description of them has been published by m. loret in recueil de travaux, tom. iii, p. 43 ff, and succeeding

8/10/2001 11:25:06 am] khemennu, just weigher; and in british museum papyrus no. 9900 "thoth, lord of the scales" 2. birch, in bunsen's egypt's place, vol. v, p. 259. in the papyrus of anhai (british museum, no. 10,472) there is a meskhen on each side of the upright of the balance: one is called shai and the other renen. 3. four goddesses bore the name of meskhen, and they were supposed to assist the resurrection of osiris; they were associated with tefnut, nut, isis, and nephthys (see lepsius, denkm ler, iv, bl. 59a; and mariette, dend rah, iv, pl. 74 a. each wore upon her head the object, which is said by some to represent the blossoms of palm trees (lanzone, dizionario, p. 329. examples of this as an amulet, in hard stone, in the british museum, are nos. 8158, 8159, 8161, 20,618, and, i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ddess by some mortal man. the persian, jewish, and muslim accounts of angels all evince a common origin, and they alike admit a difference of sex. in the latter, the name of azazil is given to the hierarchy nearest the throne of god, to which the mohammedan satan (eblis or haris) is supposed to have belonged; also azreal, the angel of death, and asrafil (probably the same as israfil, the angel of the resurrection. the examiners, moukir and nakir, are subordinate angels who are armed with whips of iron and fire, and interrogate recently deceased souls as to their lives. the parallel belief in the talmud is an account of seven angels who beset the paths of death. the koran also assigns two angels to every man.one to record his good and the other his evil actions. they are so merciful that if

rs. denver: astro- philosophical publishing, 1892. the light of egypt. 2 vols. denver: astro- philosophical publishing, 1889, 1900. burial with feet to the east it was an early custom for christians to bury their dead with the feet toward the east and the head toward the west. various reasons were given for this practice, some authorities stating that the corpse was placed thus in preparation for the resurrection, when the dead would rise with their faces toward the east. others think this mode of burial was practiced in imitation of the posture of prayer. a possibly related custom is the belief that a body must be carried into a churchyard or cemetery with the sun, that is, in the direction of sunset, from east to west. burland, c(ottie) a(rthur (1905.1983) ethnographer, author, and autho

john cain. london: van duren, 1977. sykes, pat. you don t know john cain? london: van duren, 1980. caiumarath (or kaid-mords) according to persian legend, the first man. he lived 1,000 years and reigned 560. he produced a tree from the fruits of which came the human race. the devil seduced and corrupted the first couple, who after their fall dressed themselves in black garments and sadly awaited the resurrection, for they had introduced sin into the world. cala, carlo (ca. seventeenth century) a calabrian nobleman (duke di diano and marquis di ramonte) who wrote on the occult in the seventeenth century. he published memorie historiche dell apparitione delle cruce prodigiose da carlo cala at naples in 1661. calatin clan a poisonous multiform monster of irish legend. the creature was compos

steries of his religion from the temple of isis in egypt, where he was said to have studied for six years, and that he taught them to his apostles, who transmitted them to carpocrates. members used theurgic incantations and had their own peculiar greetings, signs and words, and symbols and degrees of rank. the carpocratians believed in metampsychosis and the preexistence of the soul, but rejected the resurrection of the body. they had some beliefs in common with the basilideans. the sect endured until the sixth century. sources: legge, francis. forerunners and rivals of christianity from 330 b.c. to 330 a.d. 2 vols. 1915. reprint, new hyde park, n.y: university books, 1964. carrahdis a class of aborigine priests in new south wales, australia. carrel, alexis (1873.1944) french surgeon and b

e society of communion, london; it was edited by rev. j. w. potter, in wiltshire. christian spiritualists spiritualists of the mid-nineteenth century who saw in the bible a depiction of spiritualist truth. they believed jesus to be a great medium. in contrast, most spiritualists were not christians, believing that spiritualist contact with the dead stood in contradiction to christian doctrines of the resurrection. in the united states, moses hull was the first major champion of the christian spiritualist perspective. sources: hull, daniel. moses hull. wellesley, ma: maugus printing, 1907. christopher, milbourne (1914.1984) one of america s leading conjuring magicians and chairman of the occult investigation committee of the society of american magicians. christopher entered the public eye

om he had come, for he did not (and could not) physically suffer on the cross and die; rather, simon of cyrene, who bore his cross, suffered in his place: and they compel one simon a cyrenian, who passed by, coming out of the country, the father of alexander and rufus, to bear his cross (mark 15:21. the gnostics contended that a portion of the real history of the crucifixion was never written. at the resurrection, the gnostics believed, the man jesus was given another body, made up of ether, which was why the disciples did not recognize him after the resurrection. during his sojourn on earth after he had risen, he received from god the perfect knowledge of spiritual truth, or gnosis, which he communicated to the small number of the apostles who were capable of receiving it. sources: lacarr

t the time of the winter solstice.they decked the outsides of their houses with holly. at the same time the christians were quietly celebrating the birth of christ, and to avoid detection they outwardly followed the custom of their heathen neighbors and decked their houses with holly as well. in this way holly came to be connected with christmas customs. the plant was also regarded as a symbol of the resurrection. the use of mistletoe along with holly probably came from the notion that in winter the fairies took shelter under its leaves and that they protected all who sheltered the plant. the origin of kissing under the mistletoe is considered to have come from saxon ancestors of the british, who regarded this plant as dedicated to freya, the goddess of love. holmes, ernest shurtlett (1887

arch (october 1950. hyslop, james h. borderland of psychical research. london: g. p. putnam s sons, 1906. contact with the other world. new york: century, 1919. enigmas of psychical research. boston: h. b. turner, 1906. life after death: problems of the future life and its nature. new york: e. p. dutton, 1918. psychical research and survival. london: g. bell and sons, 1913. psychical research and the resurrection. boston: small, maynard, 1908. science and a future life. london: g. p. putnam s sons, 1906. knopf, a. adolphus. a reminiscence of and a promise to professor james hervey hyslop. new york: the author, 1921. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. tubby, gertrude. james hysop x.his book. york, pa: york printing, 1929. hyujong (

h acts as sustaining a severe beating, drinking blood, real and imaginary; and so forth. in the popol vuh, the saga of the kiche indians of guatemala, there is a description of the initiation tests of two hero-gods on entrance to the native equivalent of hades. indeed, many of the religious mysteries typified the descent of man into hell and his return to earth, based on the corn mother legend of the resurrection of the wheat plant. initiation into the higher branches of mysticism, magic, and theosophy is largely symbolic and is to be taken as implying a preparation for the higher life and the regeneration of the soul. typical of such rites are the ceremonies for initiation and advancement of freemasons. the great religions instituted initiation rituals, such as the baptism and laying on o

owever, since matter is simply condensed spirit, yahweh can take physical form. he does this in a more general sense as the material creation, but in a specific sense in yahshua. following his resurrection, yahshua continued in his physical form as the comforter (usually called the holy spirit. yahweh has acted in history though a series of ages or dispensations. the last of these ages began with the resurrection of yahshua. the revelation to kinley was to usher in the end of this present church age, which should come to an end at sometime around the end of the twentieth century. during the 1990s, by which time the institute had developed centers across north america, the headquarters moved to florida and new leadership emerged in the person of dr. kenneth haverly, iii. the institute can b

. early in his papacy the throne of germany became vacant. louis of bavaria and frederick of austria both contended for it, and pope john offended many by supporting frederick. later he raised a storm by preaching a somewhat unorthodox sermon purporting that the souls of those who die in a state of grace go straight into abraham s bosom and do not enjoy the beatific vision of the lord until after the resurrection and the last judgment. this doctrine was hotly opposed by many clerics, notably thomas of england, who had the courage to preach against it openly at avignon. so great was the disfavor pope john incurred that for several years after his death he was widely regarded as the antichrist. pope john was frequently accused of avarice, and it is true that he made stupendous efforts to rai

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ely sad; then the tramp, tramp as of a body of men marching mingled with the music, and i exclaimed the march to calvary. then three times the tap-tapping sound of a hammer on a nail (like two metals meeting. a crash, and a burst of wailing which seemed to fill the room, followed; then there came a burst of glorious triumphal music, more grand than any of us had ever listened to, and we exclaimed the resurrection. it thrilled all our hearts. lord adare, who published experiences in spiritualism with mr. d. d. home (1870, recorded many interesting accounts of the same phenomenon. we had not been in bed more than three minutes, he writes of an experience in norwood, london, when both home and myself simultaneously heard the music: it sounded like a harmonium; sometimes, as if played loudly a

great sin. some of these devils had individual names and were the tempters of men to special sins; others entered into the bodies of men and took possession of them. it was also believed that the souls of wicked men joined the paigoels. sources: kindersley, nathaniel e. specimens of hindoo literature. n.p, 1794. palingenesy a term employed by the philosophers of the seventeenth century to denote the resurrection of plants, and the method of achieving their astral appearance after destruction. the roman poet/philosopher lucretius (ca. 98.55 b.c.e) attacked the popular notion of ghosts by claiming they were not spirits returned from the mansions of the dead, but nothing more than thin films, pellicles, or membranes, cast off from the surface of all bodies like the exuviae (sloughs of reptil

y, about which he has written a number of articles. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon encyclopedia of occultism& parapsychology. 5th ed. perry, michael c(harles) 1199 house, 1991. perry, michael c. crisis for confirmation. n.p, 1967. the eastern enigma. n.p, 1959. meet the prayer book. n.p, 1963. a new view of the resurrection. tomorrow (summer 1954. parapsychology in apologetics. church quarterly review (january 1959. the pattern of matins& evensong. n.p, 1961. the resurrection of man. n.p, 1975. sharing in one bread. n.p, 1980. personality term that has three uses in describing the self (1) the sum of the characteristics that make up physical and mental being, including appearance, manners, habits, ta

party is too far gone) and if, by and by it be removed from the sick, the absent jewel attracts all the poison, or contagion therefrom. sara, st. a patron saint of gypsies, especially in france and western europe. according to gypsy lore, she was a maid to marie jacobe and marie salome, two sisters of the holy virgin. the three maries (the biblical marys) are thought to have come to france after the resurrection of jesus, where sara met and served them. in fact, she seems to be an adaptation to christian folklore of the goddess kali, brought by the gypsies from india. st. sara is a local saint at les saintes maries de la mer in the camargue, france. sources: clebert, jean-paul. the gypsies. hammondsworth, uk: penguin books, 1967. sarcognomy a term coined by j. rhodes buchanan, pioneer wri

hich the ego is associated. spiritualists claim that there is evidence for survival of consciousness after death, and that there is sufficient individuality in the surviving consciousness to justify the use of the term soul. a good deal of psychical research tends to confirm this position, without necessarily accepting the religious implications of such survival. christianity has generally taught the resurrection of the body, although, in light of paul s mention of a spiritual resurrection body, there has been some disagreement on the exact nature of that revived body. the doctrine of the soul has always vied for attention with the greek notion of the immortality of the soul. in eastern religious philosophy, there are clear distinctions between the gross ego of name and form (with individu

ames of fire as some christians teach. in like measure they deny the existence of devils, a final judgment, and the vicarious atonement. christ was a great teacher who descended to set an example. it is our task to do for christianity what jesus did for judaism, said a message received by w. stainton moses from the spirits who allegedly spoke through his automatic writing. spiritualists also deny the resurrection of the physical body, as did the hieracites, a sect that flourished in the fourth century: they maintain that it is the soul alone that resurrected. spiritualism admits all the truths of morality and religion of all other sects. the moral stance is illustrated in the role of mediums. spiritualists tend to maintain that those mediums who hold seances and become the direct mouthpiec

his book the occult world (1882: an adept is able to project into and materialize in the visible world the forms that his imagination has constructed out of inert cosmic matter in the visible world. he does not create anything new, but only utilises and manipulates materials which nature has in store around him. and there are other similarities. james h. hyslop, in his book psychical research and the resurrection (1908, quoted a curious communication from a private source. the communicator, while commenting on the peculiarities of his spiritual life, stated that he sometimes saw, for instance, a man reading a book, but when he approached to talk with him he found it was only a thought. hyslop, however, did not agree with the thought-form theory and suggested that the instance was a case of

an adult, he became interested in psychic phenomena and wrote a series of books that ran from a pioneering text in pastoral psychology to more controversial texts within the christian community on such topics as reincarnation. he died january 5, 1976. sources: weatherhead, leslie. after death. london: j. clarke, 1923. psychology, religion, and healing. rev. ed. london: hodder and stoughton, 1952. the resurrection of christ in the light of modern science and psychical research. london: hodder and stoughton, 1959. webb, james (c. n (1946.1980) scottish author who conducted historical surveys of the occult. webb was born in 1946 in edinburgh, scotland. he was educated at harrow and trinity college, cambridge university. he spent some years as a ghostwriter, television producer and trainer, an

ergeist phenomena cases from continental europe. journal of the american society for psychical research 58 (1964. de jacht op het spiritistisch bewijs (in quest of proof for survival. the hague: boucher, 1940. katie king: donna o fantasma. milan: armenia editore, 1980. magnetiseurs en wondergenezers (magnetism and miracle healers. n.p, 1952. de opstandingsverhalen in het licht de parapsychologie (the resurrection narratives in the light of parapsychology. n.p, 1949. parapsychologie (parapsychology. n.p, 1958. proscopie, het raadsel der toekomst (precognition, the riddle of the future. n.p, 1953. wichelroede en aardstralen (the divining rod and earthrays. n.p, 1950. wonderen der parapsychologie (wonders of parapsychology. n.p, 1954. zorab, george a. m, p. a. dietz, and k. h. e. de jong. par

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

the point where we have the right to expect veridical testimony to their claims (hyslop, 1908) see also: aliens and the dead; allingham s martian; aurora martian; brown s martians; dentons s martians and venusians; hopkins s martians; khauga; martian bees; mince-pie martians; monka; muller s martians; shaw s martians; wilcox s martians further reading hyslop, james h, 1908. psychical research and the resurrection. london: fisher unwin. smith during a wave of sightings of mysterious, never-explained airships (ufos in modern terminology) in the spring of 1897, a rockland, texas, man named john barclay claimed an encounter with a close-lipped pilot who gave only his last name. the houston daily post of april 25 reported the incident. around 11 p.m, as barclay told the story, he heard his dogs

FREEMASON BLUEBOOK

stom we now commit the body of our brother to its kindred dust and leave him reverently and trustingly in the hands of him who doeth all things well. friend and brother, farewell. thou art at rest from thy labor. raised by the supreme grand master's word may you hereafter share the honors of perfection, the joys of bliss immortal. chaplin:let us pray. our gracious father, with a glorious faith in the resurrection we consign the body of our brother to its grave. comfort us in our afflictions; forgive us all that thou seeth amiss; bring us finally to the celestial lodge above to be with thee forevermore. amen. response: so mote it be. chaplin: the lord bless you and keep you. the lord make his face to shine upon you and be gracious unto you. the lord lift up his countenance upon you and give

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

n's rays, was now aryhman, or the "powers of darkness" and was doubtless the source whence sprang the personal devil elaborated at a later age by laotse in china. as the jews had no writings prior to the time of ezra or jeremiah, it is now believed that many of the doctrines incorporated in their sacred books were borrowed from persian, indian, and egyptian sources. resurrection from the dead, or the resurrection of the body, was for hundreds of years prior to the birth of christ an established article of egyptian and persian faith, while spiritual regeneration, symbolized by the outward typification of "being born again" was the beginning of a new life and an admission to the heavenly state. in the khordah avesta we have the following concerning the doctrine of the resurrection and that o

rsian faith, while spiritual regeneration, symbolized by the outward typification of "being born again" was the beginning of a new life and an admission to the heavenly state. in the khordah avesta we have the following concerning the doctrine of the resurrection and that of future rewards and punishments "i am wholly without doubt in the existence of the good mazdaycinian faith, in the coming of the resurrection and the later body, in the stepping over the bridge chinvat, in an invariable recompense of good deeds and their reward, and of bad deeds and their punishment" the zoroastrians, who led the way in the great intellectual and religious awakening which took place during the intervening years from 700 b.c. to 400 b.c, sought to purify all things by fire and water, the two principles w

after oschederbami. he will stop the sun twenty days and twenty nights, and he will bring the 23d part of the law, and the third part of the world will be converted "the third is named sosiosch. he will be born at the end of the ages. he will bring the 24th part of the law; he will stay the sun thirty days and thirty nights, and the whole earth will embrace the law of zoroaster. after him will be the resurrection"[123] this last named son was to be born of a pure and spotless virgin, whereupon a star would appear blazing even at noonday with undiminished lustre [123] quoted by waite, history of the christian religion, p. 168 "you, my sons" exclaimed the seer "will perceive its rising before any other nation. as soon, therefore, as you shall behold the star, follow it, withersoever it shall

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ite,nottheprosaic doings of theouter.order. waite entered the secondorderon 3 march 1899, the 116th memberofthe goldendawnto do so(heisnumber123 on the roll,butthe first four names are fictitious and westcott, mathers, and woodman are all entered twice);butonce he had passedthroughtheadeptusminorceremony--which required the candidate to beboundsymbolically on the 'crossofsuffering' and to witness the resurrectionofthechiefadept,whorepresented christian rosencreutz, from atombwithinan elaborately painted, seven-sidedvault-hetooklittle part in the secondorderactivities. presumably he worked his waythroughthe prescribed rituals for making and consecrating magical implements and for constructing enochian tablets, as well as studyingthedetailed symbolism of the tarot cards,togetherwith the. tru

GILBERT THE MAGICAL MASON

on, upon seven stages (1)theattainment of complete personal humility typified by christ washing the apostles' feet (2) meditation upon the scourging and sufferings of christ (3) the crown of thorns, gaining a contempt for having been humiliated (4) the crucifixion, the offering of oneself as a sacrifice (5) the mystical death and rending of the veil of matter (6) contemplation upon the burial and the resurrection of the christ (7) production of the vision of the ascension to heaven. these steps to christian exaltation are seen represented in catholic shrines in the pictures of the stations of the cross.therosicrucian mode of attaining supra-normal powers was, i have learned, by the mental faculties, by meditation, concentration and by force of will; this system also was conducted by seven

GNOSTIC HANDBOOK

is the demiurge, our perception of matter and that the jail is the body (the fallen material world) itself. no one can escape reincarnation until all earthly actions have been experienced. the gnostic handbook page 81 rather than continuing to analyse each verse one by one, let me just give you a couple by themselves to consider. but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more: for they are equal unto the angels; and are the children of god, being the children of the resurrection. now that the dead are raised, even moses shewed at the bush, when he calleth the lord the god of abraham, and the god of isaac, and the god of jacob. luke 20:35-37. but thou, bethlehem ephra

ed a state of godhood. they continue to incarnate on earth working with the will (logos) of the lord of wisdom. in the end time the 144,000 in conjunction with the celestial class will fulfil the role of the "left hand of god" cleansing the planet in preparation for his return. the celestial class will be deified and unit with the pleroma. the terrestrial class are those who achieve perfection at the resurrection. they apply and follow the gnostic principles in many lives as they transform from earthly to heavenly substance. the terrestrial class will continue their development in the next great chain of being (new heaven and new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name o

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ed a state of godhood. they continue to incarnate on earth, working with the divine will (logos. at the omega day the 144,000, in conjunction with the celestial class, will fulfil the role of the "left hand of god, cleansing the planet in preparation for his return. they will be translated to become immortals within the heavenly hierarchy. the terrestrial class are those who achieve perfection at the resurrection. they apply and follow the gnostic principles through many lives as they transform from earthly to heavenly substance. they follow the will of the pleroma and are reborn as his children on the restored new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of m

GOLDEN DAWN RITUALS K

the lid is removed and placed beside it. the chief adept stands between the pastos and the lid facing the door of the vault with his arms crossed. second adept stands at the head of pastos and the third adept at the foot. other adepts form a circle around, and join wands over the head of chief, then they separate wands from head and give the sign of 5=6 grade) chief adept (slowly and loudly "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me shall never die. i am the first and i am the last. i am he that liveth but was dead and behold i am alive forevermore, and hold the keys to hell and of death" 13 (chief adept quits the circle, the second adept follows, then the other members, with the third adept

GOLDEN DAWN RITUALS ZAM11

konx om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one glorified in light yet remaining still in the osirian god form. say "do not touch me, for i have not yet ascended unto my father" step 11 now rise in the planes to the highest point of pure white brilliance. atune yourself with your higher genius. feel any inspiration "i am the resurrection and the life. whosoever believeth in me though he were dead yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold i am alive forever more and i hold the keys of hell and of death. for i know that my reedmer liveth and that he shall stand in the latter of days upon the earth. i am the w

GOLDEN DAWN RITUALS ZAM13

s the re-opening of the mark. the chief adept goes last, placing the mark on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsaken me" second adept "unto you father, do we commend our spirit (all kneel with the forehead to the ground for approximately five minutes) 8 second adept "o yehashuah, thou art truly the resurrection and the life, with thy merciful aid, the divine light of kether stands before us" chief adept (invokes tiphareth "o god the vast one thou who art in all things. o nature, thou self from nothing. for what else can i call thee? in myself i am nothing, in thee i am self and exist in thy self from nothing. live thou within me and bring me unto the self which is in thee. we desire the

m he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire and every spell and scourge of god the vast one may be obedient unto me. iao. such are the words "i am the resurrection and the life, he who believeth in me though he were dead yet shall he live, and he who believeth in me who liveth shall never die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am the way, the truth and the life, no man cometh unto the father but by me. i have passed from the gates of the darkness into the light. i have entered th

GOLDEN DAWN RITUALS ZAM14

i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 21 return to the pillars, and visualize the descent of the brilliance above. step 22 "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the wa

GOLDEN DAWN RITUALS ZAM18

le maat, because i know the names of these gods who are in it, the followers of the great god" all vibrate several times "ankh ptah sekher osiris" step 19 after, strengthening the osirian god form, after having confessed the negative confession and been found perfect before the forty-two assessors and the judgment of thoth in the hall of maat, stand again in the sign of osiris risen and say "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the wa

GOLDEN DAWN RITUALS ZAM20

beyond honey and spice and all perfections, i will dwell therein with my lord, ynda, forever" step 28 visualize and attract the genius from above by aspiration. vibrate the name hyha by the formula of the middle pillar, and circulate, striving by all the power of the 11 human will to exalt yourself into the genius. then, circumambulate three times. return to the pillars, and face east. say "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live; and whomsoever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter days upon the earth. i am the wa

GOLDEN DAWN RITUALS ZAM5

imum of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate alga (four to twenty-one times. step 5 your mind should be totally focused on the divine white brilliance, the letter c, and your higher spiritual self (the divine genius therein. now say the following "i am the resurrection and the life, he that believeth in me though he were dead, yet shall he live, and whosoever believeth in me shall never die. i am the first and the last. i am he that liveth and was dead and behold i am alive evermore and hold the keys to hell, for i know that my redeemer liveth and he shall stand at the latter days upon the earth. i am the way, the truth, and the life, no man com

HANDBOOK OF EGYPTIAN MYTHOLOGY

period. each egyptian month was made up of three ten-day weeks. delta, the the area of northern egypt in which the nile splits into several branches before reaching the mediterranean sea. demiurge a being who begins the process of creation. demotic an egyptian script developed by the seventh century bce and a phase of the language. djed pillar a symbol of endurance that came to be associated with the resurrection of the god osiris (see deities, themes, and concepts. double crown royal headdress combining the red crown of lower egypt and the white crown of upper egypt. duat (dat) the egyptian underworld. a realm below or beyond the earth inhabited by gods, demons, and the dead. ennead a group of deities, usually nine in number, who act together. the great ennead was the ennead of heliopolis

HEAVEN HELL

lutches of foes or from the authorities, and have gone forth to his assistance. not only would their spirits defend their spirit relative in the other-world, p. 73 but they would also defend him by exactly the same means which their bodies would have employed to defend his body upon earth. from one end of the chapter to the other there is no mention of osiris, who in later times became the god of the resurrection, and it is quite clear that the deceased believed that his reunion with his ancestors and family could be brought about without the help of any god, simply by the recital of the chapter "millions of times with never-ending regularity" the repetition of the whole chapter was unnecessary, for if a man recited the words of the rubric an infinite number of times he would not only be a

HELENA BLAVATSKY THE KEY TO THEOSOPHY

doctrine, which shows man a septenary during life; a quintile just after death, in kamaloka; and a threefold ego, spirit-soul, and consciousness in devachan. this separation, first in "the meadows of hades" as plutarch calls the kamaloka, then in devachan, was part and parcel of the performances during the sacred mysteries, when the candidates for initiation enacted the whole drama of death, and the resurrection as a glorified spirit, by which name we mean consciousness. this is what plutarch means when he says: and as with the one, the terrestrial, so with the other celestial hermes doth dwell. this suddenly and with violence plucks the soul from the body; but prospina mildly and in a long time disjoins the understanding from the soul (proserpina, or persephone, stands here for postmorte

ces belief in the descent of the spiritual ego into the lower self; the latter inculcates the necessity of endeavoring to elevate oneself to the christos, or buddhi state. q. by teaching the annihilation of consciousness in case of failure, however, don't you think that it amounts to the annihilation of self, a in the opinion of the non-metaphysical? a. from the standpoint of those who believe in the resurrection of the body literally, and insist that every bone, every artery and atom of flesh will be raised bodily on the judgment day-of course it does. if you still insist that it is the perishable form and finite qualities that make up immortal man, then we shall hardly understand each other. and if you do not understand that, by limiting the existence of every ego to one life on earth, y

ISIS UNVEILED

accused of witchcraft, and of carrying about him the figure of a skeleton a potent agent, as it is asserted, in the operations of the black art. but one of the beat and most un- questionable proofs of our assertion may be found in the so-called museo gregoriano. on the sarcophagus, which is paneled with bas- reliefs representing the miracles of christ" may be seen the full figure of jesus who, in the resurrection of lazarus, appears beardless "and equipped with a wand in the received guise of a necromancer [f] whilst the corpse of lazarus is swathed in bandages exactly as an egyptian mummy" had posterity possessed several such representations executed during the first century when the figure, dress, and every-day habits of the reformer were still fresh in the memory of his contemporaries

jesus was a kabalist; unless indeed we have to adopt the doctrine of the french spiritists and suspect him of bdieving in [penonai\ reincarnation. except the kabalistic sect^ of the essenes, the nazarenes, the disciples of shimon ben yo'hai, and hillel, neither the orthodox jews, nor the galileans, believed or knew anything about the doctrine of penavtaium. and the sadduoees rejected even that of the resurrection "but the author of this reatitutw was mosah, our master, upon whom be peace! who was the revoltitio [transmigration] of seth and hebel, that he might cover the nudity of his father adam i*rtmta" says the kabala" thus the hint of jesus that john was the raxautio, or transmigration, of elias, seems to prove beyond any doubt the sduiol to which he belonged. until the present day unin

ed and perfected the system by making it completely 'heathen' for it is the chaldaean anu- bel-hoa, merging into mylitta "then while this month [of mary" adds dr. preston "begins in the paschal season the month when na- ture decks herself with fruits and flowers, the harbingers of a bright har- vest let us, too, begin for a golden harvest. in this month the dead come up out of the earth, figuring the resurrection; ao when we are kneeling before the altar of the holy and immaculate mary, let us remember that there should come forth from us the bud of promise, the bower of hope, and the imperishable fruit of sanctity" this is precisely the substratum of the pagan thought, which, among other meanings, by the rites of the resurrection of osiris, adonis, bac- chus, and other slaughtered sun-god

on; ao when we are kneeling before the altar of the holy and immaculate mary, let us remember that there should come forth from us the bud of promise, the bower of hope, and the imperishable fruit of sanctity" this is precisely the substratum of the pagan thought, which, among other meanings, by the rites of the resurrection of osiris, adonis, bac- chus, and other slaughtered sun-gods, symbolized the resurrection of all nature in spring, the germination of seeds that bad been dead and sleep- ing during winter, and so were allegorically said to be kept in the under- world (hades. they are typified by the three days passed in hell before their resurrection by hercules, christos and others. this derivation, or rather h^ety, as it is called in christianity, is simply the br&hmanic doctrine in

er, stirred up the jews against him, and jesus was put to death* when on the cross, christos and sophia left his body and re- turned to their own sphere. the material body of the man jesus was abandoned to the earth, but he himself was given a body made up of a^jur (astral soul "thenceforward he consisted of merely oai and spirit, which was the reason why the disciples did not recognise him after the resurrection. in this spiritual state of a nmvlaenim, jesus remuned on earth for eighteen months after he had risen. during this last sojourn, he received from sophia that perfect knowledge, that true gnosis, which ae communicated to the very few among the apohlet who were capable of receiving the same "thence, ascending into the middle space, he rats on the right hand of bda-baoth, but unperc

f the abortive (the orthodox jews" they kept their beliefs and religious tenets so secret that even epiphanius, writing as early as the end of the fourth century' confesses his ignorance as to their real doctrine "dropping the name of jesus" says the bishop of salamis" they neither call themselves leteaeans, nor continue to hold the name of the jews, nor name themselves christians, but nazarenes. the resurrection of the dead is confessed by them. but concerning christ/ aainot say whether they think him a mere man, or as the truth it, confess that he was born through the holg pneuma from the virgin* while simon magus argues in the homilies from the standpoint of every gnostic (nazarenes and ebionites included, peter, as a true apostle of circumdsion, holds to the old law attd as a matter of

he reason for a universal religious synthesis" however cautious one ought to be in accepting anything about jesus from jewish sources, it must be confessed that in some things they seem to be more correct in their statements (whenever their direct interest in stating facts is not concerned) than our good but too jealous fathers. one thing is certain james, the' brother of the lord' b silent about the resurrection. he terms jesus nowhere 'son ol god' nor even chiist-god. once only, speaking of jesus, he calls him the "lord of glory" but so do the nazarenes when writing about their prophet lokanan bar zadtaria, or john, son of zacharias (st. john the baptist. heir favorite expressions about their prophet are the same as those used by james when speaking of jesus. a man "of the seed of a man

cannot well believe in their veracity when we find them attributing to their master miracles surrounded by cireumstances recorded, if not in the oldest books of india, at least in such as antedated chris- tianity, and in the very phraseology of the traditions. who, in his days of simple and blind creduhty, but marveled at the touching narrative given in the gotpela according to 3f ori and luke of the resurrection of the dau^ter of jainis? who has ever doubted its originality? and yet the story is copied entirely from the eari-purana, and is recorded among uie miracles attributed to krishna. we translate it from the french version "the king angashuna caused the betrothal of his daughter, the beautiful kaiavatt, with the young son of vdmadeva, the powerful king of antarvedl, named govinda, t

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ansference of persons, christos and sophia (the divine) left his body, and returned to their own heaven. upon his death on earth, the two withdrew the being jesus (spiritually, and gave him another body, made up of ether (rosicrucian ther um. thenceforward he consisted of the two first rosicrucian principles only, soul and spirit; which was the cause that the disciples did not recognise him after the resurrection. during his sojourn upon earth of eighteen months after he had risen, he received from sophia (soph, suph, or holy wisdom, that perfect knowledge or illumination, that true gnosis, which he communicated to the small number of the apostles who were capable of receiving the same. the gnostic authorities are st. irenaeus in the first place, tertullian, clemens alexandrinus, origen, s

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

the desires of klipot, we would never experience the urge for more than the basic needs of the body. thus, we would remain on the child s level of development. it is the klipot that compel us to search for new pleasures, since they constantly create new desires that require fulfillment and that force us to develop. the attainment of the qualities characteristic of the world, atzilut, is known as "the resurrection of the dead" since in this manner we transform all the impure (dead) desires into pure form. prior to the world of atzilut, a person, as if moving on two rail tracks, can only alter the desires to opposite ones, but cannot transform all the desires into pure ones. upon entering the world of atzilut, we can correct past desires, thereby reaching higher stages of spiritual elevation

" since in this manner we transform all the impure (dead) desires into pure form. prior to the world of atzilut, a person, as if moving on two rail tracks, can only alter the desires to opposite ones, but cannot transform all the desires into pure ones. upon entering the world of atzilut, we can correct past desires, thereby reaching higher stages of spiritual elevation. this process is known as "the resurrection of the dead (desires. of course, resurrection in this case does not refer to our physical bodies. they, like those of all other creations that populate this world, will disintegrate once the soul departs from them, and have no value without the presence of the soul. if, as a result of working on self, we are no longer controlled by impure desires, yet are still distracted by them

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

irst degree was pure white, as it is now; but the m.m. fs apron was brilliantly coloured and heavily jewelled, with tassels of gold (see plate i) our t c f c i c g c was represented by a cubit of twenty-five inches. the blazing star in the centre of the lodge existed, but it had eight points instead of six or five. it was called gthe star of dawn h or gthe morning star, h and represented horus of the resurrection, who is pictured as bearing it upon his head and as having given it to his followers. 16. the masonic square was well-known, and was called neka. it is to be found in many temples, and also appears in the great pyramid. it is said that it was used for squaring stones, and also symbolically for squaring conduct, which once more resembles the modern interpretation. to build on the s

nd we live in him. h 912. this was re-echoed anthem-wise, and finally culminated in a great triumphant shout: 913. gshine forth, osiris-ra; let the light shine! h 914. and at that the r.w.m. turned on the blazing star so that the whole immense hall was flooded with light once more. all the brn. then extinguished their lamps, and drew round themselves beautiful shimmering festal robes in honour of the resurrection of osiris; and when they were ready the r.w.m. gave a single k c, and said: r.w.m- w.s.w, is osiris one or many? w.s.w- osiris is ever one, r.w.m, yet shows himself in many forms. r.w.m- w.j.w, when does he show himself in many forms? w.j.w- when he divides himself and descends into the lower worlds, r.w.m. r.w.m- w.s.w, why does he thus descend? w.s.w- for our sake, r.w.m. r.w.m

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

assion and resurrection of the christ; the candidate must pass through the valley of the shadow of death, enduring the utmost suffering and loneliness that he may rise forever to the fullness of immortality. this awful and wonderful experience is the reality which is reflected at an almost infinite distance in the degree of m.m; through the portal of death he is raised to the everlasting glory of the resurrection. 195. certain portions of the ritual of this fourth initiation according to the egyptian rite were curiously entangled with the christian teachings, and became utterly materialized and distorted in somewhat the same way as the legend of osiris became distorted in egypt itself. the rubric of this part of the initiation was as follows: 196. then shall the candidate be bound upon the

ication of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed upon abstinence and self-control; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe- these are some of the resemblances at their root lay a common eastern origin rather than any borrowing(*ency. brit (11th edn, art. mithras) 426. the great powers behind evolution appear at one time to have thought seriously of making mithraism the religion of the fifth sub-race instead of the maimed christianity which had rej

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

ws had to an evil spirit, was reconceived in the mold of angra mainyu as god s enemy. this portrait of an evil divinity locked in a cosmic war against god was later bequeathed to christianity. early christianity arose as a jewish sect during the apocalyptic period. the first christians strongly believed in the imminent second coming of christ (within their lifetimes, which would be accompanied by the resurrection of the dead, a final judgment, the defeat of satan, and the end of this world. with these apocalyptic additions, the christian devil remained essentially unchanged for centuries. these understandings were, however, gradually amplified by an emergent folklore about satan and his minions. this diabolical folklore eventually came to be regarded with the utmost seriousness by the chur

o s who: non-classical mythology. new york: oxford, 1993. wigoder, geoffrey. the encyclopedia of judaism. new york:macmillan, 1989. angel on my shoulder this 1946 film was first made as a comedy then remade for television in 1980. the central narrative is built around the timeworn theme of making a bargain with the devil. the plot involves freeing criminals to harass society. the remake was about the resurrection of a convict. other movies with the faust theme and comic foils are the devil and max devlin and damn yankees. the anticult movement one of the groups that weighed in on the satanic ritual abuse issue in its heyday was the so-called anticult movement (acm. when the acm first emerged as a coherent movement, its focus of concern was minority religious movements. it was only after ri

rfectly, and they will be the more beatified. aquinas asserts that god cannot be seen in his essence by a mere human being, but the goals of beatific vision and ultimate happiness, which have an eternal nature and cannot be lost once attained, can be achieved only by the separation from mortal life. the third part of the summa deals with immortal life, which humanity reaches through the savior by the resurrection,when the soul is rejoined to the body. death is a necessary circumstance in the process whereby human beings, even the people alive at the end of the world, become immortal. all people are directed to one last fixed end, and after death both intellect and will of all the dead,whether they are in hell, purgatory, or in heaven, whether before or after resurrection, become immutable

ian hell worlds are not final dwelling places. they are, rather, more like purgatories in which sinful souls experience suffering for a limited term. after the term is over, even the most evil person is turned out of hell to once again participate in the cycle reincarnation. in the christian tradition, the notions of heaven and hell are mixed in a somewhat confused manner with earlier ideas about the resurrection of the body. the notion of resurrection in which the deceased person remains in the ground until judgment day was popular in jesus s lifetime, and this is the notion of the afterlife that the founder of christianity taught. however, the christian tradition very early adopted the greek idea of an eternal soul that went to a realm of punishment or a realm of reward after the body di

e spirits of the good (e.g, samuel) and the spirits of morally bad people (e.g, saul) both end up in the same place, presumably under much the same conditions. although this is the general old testament view, reflection on the inequalities of this life and on the apparent failure of yahweh to make good on his covenant promises led serious religious thinkers to consider the option of resurrection. the resurrection of ordinary human beings seems to have originated in zoroastrianism.as a result of several centuries of persian control of the middle east, jews were brought into contact with zoroastrian religious ideas and the notion of resurrection. zoroaster combined resurrection with the idea of a final judgment, in which the entire human race was resurrected, and individuals rewarded or puni

reward for the righteous (culminating in resurrection. in christianity the judgment of the soul is believed to occur upon the death of the individual, who will be assigned either eternal condemnation or reward (hell or heaven) or, in some christian churches, purgatory. some texts also mention a final judgment day, held at the end of time by god or by the son, jesus christ, which will culminate in the resurrection of the righteous and eternal damnation for sinners. in islam a notion of an imminent judgment day draws primarily from jewish literature; in the koran a description of a trial of the soul refers to a scale weighing good and evil deeds, and consequently to eternal reward (paradise) or penalty (hell. see also judaism; zoroastrianism for further reading: eliade,mircea, ed. encycloped

r unhappy states. in christianity and related religions, the judgment of souls is believed to occur upon the death of the individual, who will be assigned either eternal condemnation or reward (hell or heaven) or, in some christian churches, purgatory. beyond this particular judgment, western religions also propagate the idea of a final judgment day at the end of time, which usually culminates in the resurrection of the righteous for life in paradise and the resurrection of sinners for either extinction or eternal damnation. in western religions, the notion of a final judgment originated in zoroastrianism. the religion of zoroaster is best known for its dualism. the god of light, ahura mazda, and his angels are locked in a cosmic struggle with the god of darkness and his demons. at the end

fernal underworld was very much influenced by the jewish gehenna, viewed as a pit where sinners were amassed. in christianity the distinction between blessed and damned became sharper, while the concept of righteousness (that deserved blessedness) came to signify joining the christian faith. through the book of revelation it was also believed that the reign of a thousand years will be followed by the resurrection of the saints, and subsequently by a cosmic conflict that will put an end to satan s power. those who were damned are believed to be damned forever. augustine (342 430) and thomas aquinas (1225 1274) reinforced the idea of hell as a place of eternal damnation, which became the object of dante s poetry in the inferno, the first part of the divina commedia (divine comedy. his infern

LIBER DCCCLX JOHN ST

ffered under du bois-raymond, was printed, bound, and shelved: who was raised again into english (of sorts, ascended into the pantheon of the literary guide and sitteth on the right hand of edward clodd: whence he shall come to judge the thick in the head. i believe in charles watts; the rationalist press association; the annual dinner at the trocadero restaurant; the regularity of subscriptions, the resurrection in a sixpenny edition, and the book-stall everlasting. amen. 3.00. arrived at brenner.s studio, and went on with the .moulage. of my .sana. 4.20. left the studio; walk with mantra. 4.55. mantra-march. pr.n.y.ma; quick-time. very bracing and fatiguing, both. at dome to drink a citron presse. reflections have been in my mind upon the grossness of the theistic conception, as shewn ev

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

he says, in part "it appears that all the perfection of civilization, and all the advancement made in philosophy, science, and art among the ancients are due to those institutions which, under the veil of mystery, sought to illustrate the sublimest truths of religion, morality, and virtue, and impress them on the hearts of their disciples* their chief object was to teach the doctrine of one god, the resurrection of man to eternal life, the dignity of the human soul, and to lead the people to see the shadow of the deity, in the beauty, magnificence, and splendor of the universe" with the decline of virtue, which has preceded the destruction of every nation of history, the mysteries became perverted. sorcery took the place of the divine magic. indescribable practices (such as the bacchanali

tification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed on abstinence and selfcontrol; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe-[these] are some of the resemblances which, whether real or only apparent, enabled mithraism to prolong its resistance to christianity" the rites of mithras were performed in caves. porphyry, in his cave of the nymphs, states that zarathustra (zoroaster) was the first to consecrate a cave to the worship of god, because a caver

as put to death by the titans, and rose again from the dead on the 25th of march: he was always called the saviour. in his mysteries, he was shown to the people, as an infant is by the christians at this day, on christmas day morning in rome" while apollo most generally represents the sun, bacchus is also a form of solar energy, for his resurrection was accomplished with the assistance of apollo. the resurrection of bacchus signifies merely the extraction or disentanglement of the various parts of the bacchic constitution from the titanic constitution of the world. this is symbolized by the smoke or soot rising from the burned bodies of the titans. the soul is symbolized by smoke because it is extracted by the fire of the mysteries. smoke signifies the ascension of the soul, far evolution

s the key to the ritual of her mysteries. tammuz, whose annual festival took place just before the summer solstice, died in midsummer in the ancient month which bore his name, and was mourned with elaborate ceremonies. the manner of his death is unknown, but some of the accusations made against ishtar by izdubar (nimrod) would indicate that she, indirectly at least, had contributed to his demise. the resurrection of tammuz was the occasion of great rejoicing, at which time he was hailed as a "redeemer" of his people. with outspread wings, ishtar, the daughter of sin (the moon, sweeps downward to the gates of death. the house of darkness--the dwelling of the god irkalla--is described as "the place of no return" it is without light; the nourishment of those who dwell therein is dust and thei

e mistress of hades is forced to comply, and the water of life is poured over ishtar. thus cured of the infirmities inflicted on her, she retraces her way upward through the seven gates, at each of which she is reinvested with the article of apparel which the guardians had removed (see the chaldean account of genesis) no record exists that ishtar secured the water of life which would have wrought the resurrection of tammuz. the myth of ishtar symbolizes the descent of the human spirit through the seven worlds, or spheres of the sacred planets, until finally, deprived of its spiritual adornments, it incarnates in the physical body- hades--where the mistress of that body heaps every form of sorrow and misery upon the imprisoned consciousness. the waters of life--the secret doctrine--cure the

ess infected by some venom proceeding from corruption or decay. it must be purified by being brought into contact with the invisible cleansing fire of nature. this fire digests, perfects, and revitalizes this substance, in order that the humidity may become a universal medicine to heal and renew all the bodies in nature. the serpent throws off its skin annually and is thereby renewed (symbolic of the resurrection of the spiritual life from the material nature. this renewal of the earth takes place every spring, when the vivifying spirit of the sun returns to the countries of the northern hemisphere, the symbolic virgin carries in her left hand a sistrum and a cymbal, or square frame of metal, which when struck gives the key-note of nature (fa; sometimes also an olive branch, to indicate th

nse perceptions of the individual increase, however, man gains ever greater control over his various parts, and the spirit of life within gradually attains freedom. the three murderers represent the laws of the inferior world--birth, growth, and decay--which ever frustrate the plan of the builder. to the average individual, physical birch actually signifies the death of chiram, and physical death the resurrection of chiram. to the initiate, however, the resurrection of the spiritual nature is accomplished without the intervention of physical death. the curious symbols found in the base of cleopatra's needle now standing in central park, new york, were interpreted as being of first masonic significance by s. a. zola, 33 past grand master of the grand lodge of egypt. masons' marks and symbol

t kingdom; the scorpion, the great betrayer; the butterfly, the emblem of metamorphosis; and the bee, the symbol of industry. the egyptian scarab is one of the most remarkable symbolic figures ever conceived by the mind of man. it was evolved by the erudition of the priestcraft from a simple insect which, because of its peculiar habits and appearance, properly symbolized the strength of the body, the resurrection of the soul, and the eternal and incomprehensible creator in his aspect as lord of the sun. e. a. wallis budge says, in effect, of the worship of the scarab by the egyptians "yet another view held in primitive times was that the sky was a vast meadow over which a huge beetle crawled, pushing the disk of the sun before him. this beetle was the sky-god, and, arguing from the example

arab of green stone, which shalt be placed in the breast of a man, and it shall perform for him 'the opening of the mouth" the funeral rites of many nations bear a striking resemblance to the initiatory ceremonies of their mysteries. ra, the god of the sun, had three important aspects. as the creator of the universe he was symbolized by the head of a scarab and was called khepera, which signified the resurrection of the soul and a new life at the end of the mortal span. the mummy cases of the egyptian dead were nearly always ornamented with scarabs. usually one of these beetles, with outspread wings, was painted on the mummy case directly over the breast of the dead. the finding of such great numbers of small stone scarabs indicates that they were a favorite article of adornment among the

rrational material body and involved therein. after a certain period (which is determined by the square of five, or twenty-five years, the body of the apis is destroyed and the soul liberated by the water which drowns the material life. this was indicative of the washing away of the material nature by the baptismal waters of divine light and truth. the drowning of the apis is the symbol of death; the resurrection of osiris in the new bull is the symbol of eternal renovation. the white bull was also symbolically sacred as the appointed emblem of the initiates, signifying the spiritualized material bodies of both man and nature. when the vernal equinox no longer occurred in the sign of taurus, the sun god incarnated in the constellation of aries and the ram then became the vehicle of the sol

teries of adonis, lettuce was sacred; in the brahmin and egyptian rites, the lotus; among the druids, the mistletoe; and among certain of the greek mysteries, the myrtle (see encyclop dia of freemasonry) as the legend of chiram abiff is based upon the ancient egyptian mystery ritual of the murder and resurrection of osiris, it is natural that the sprig of acacia should be preserved as symbolic of the resurrection of chiram. the chest containing the body of osiris was washed ashore near byblos and lodged in the roots of a tamarisk, or acacia, which, growing into a mighty tree, enclosed within its trunk the body of the murdered god. this is undoubtedly the origin of the story that a sprig of acacia marks the grave of chiram. the mystery of the evergreen marking the grave of the dead sun god

the only one of the group of "artists" who suspected the royal bodies were no longer in these coffins. the coffins were lowered into graves and great stones rolled over them. the virgo lucifera then made a short oration in which she exhorted each to assist in restoring the royal persons to life, declaring that they should journey with her to the tower of olympus, where the medicines necessary to the resurrection of the six royal persons could alone be found. c.r.c. and his companions followed virgo lucifera to the seashore, where all embarked on seven ships disposed according to a certain strange order. as the ships sailed across the lake and through a narrow channel into the open sea, they were attended by sirens, nymphs, and sea goddesses, who in honor of the wedding presented a great a

MEANING OF MASONRY

his death as the result of a conspiracy by a crowd of workmen of whom there were three principal ruffians. in the christian and chief of all systems, since it comprehends and re-expresses all the others, the greatest of the exemplars died at the hands of the mob, headed also by three chief ruffians, judas, caiaphas and pilate. if in masonry the mystical death is dramatized more realistically than the resurrection that follows upon it, that resurrection is nevertheless shown in the" raising" of the candidate to the rank of master mason and his" reunion with the companions of former toils" implying the reintegration and resumption of all his old faculties and powers in a sublimated state, just as the limbs of the risen osiris were said to reunite into a new whole and as the christian master

MOODY RAYMOND A LIFE AFTER LIFE

will say "how are the dead raised up? and with what body do they come" thou fool (of) that which` thou sowest, thou sowest not that body that shall be, but bare grain. but god give' it a body as it hath pleased him, and to ever, seed his own body. there are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one and the glory of the terrestrial is another. so also is the resurrection of the dead. it is sown in corruption, it is raised in ii corruption: it is sown in dishonour; it is raised glory: it is sown in weakness; it is raised power: it is sown a natural body, it is raised spiritual body. there is a natural body, and the is a spiritual body. behold i show you a mystery we shall not all sleep, but we shall all be changed. in a moment, in the twinkling of

MORALS AND DOGMA

_could_ have belonged; certainly none so numerous as his _except_ the essenes. we find, from the two letters written by paul to the brethren at corinth, that city of luxury and corruption, that there were contentions among them. rival sects had already, about the 57th year of our era, reared their banners there, as followers, some of paul, some of apollos, and some of cephas. some of them denied the resurrection. paul urged them to adhere to the doctrines taught by himself, and had sent timothy to them to bring them afresh to their recollection. according to paul, christ was to come again. he was to put an end to all other principalities and powers, and finally to death, and then be himself once more merged in god _who should then be all in all. the forms and ceremonies of the essenes wer

prayer; and they were most sedulously attentive to every call of justice and humanity, and every moral duty. they believed in the unity of god. they supposed the souls of men to have fallen, by a disastrous fate, from the regions of purity and light, into the bodies which they occupy; during their continuance in which they considered them confined as in a prison. therefore they did not believe in the resurrection of the body; but in that of the soul only. they believed in a future state of rewards and punishments; and they disregarded the ceremonies or external forms enjoined in the law of moses to be observed in the worship of god; holding that the words of that lawgiver were to be understood in a mysterious and recondite sense, and not according to their literal meaning. they offered no

he divine will and vengeance, are the seven amshaspands of parsism; as the twenty-four ancients, offering to the supreme being the first supplications and the first homage, remind us of the mysterious chiefs of judaism, foreshadow the eons of gnosticism, and reproduce the twenty-four good spirits created by ormuzd and inclosed in an egg. the christ of the apocalypse, first-born of creation and of the resurrection, is invested with the characteristics of the ormuzd and sosiosch of the zend-avesta, the ainsoph of the kabalah and the carpistes [greek ?a?p?st] of the gnostics. the idea that the true initiates and faithful become kings and priests, is at once persian, jewish, christian, and gnostic. and the definition of the supreme being, that he is at once alpha and omega, the beginning and t

f the pyramids, at wady meghara, in the peninsula of sinai. it was the hieroglyphic for _life, and with a triangle prefixed meant _life-giving. to us therefore it is the symbol of _life--of that life that emanated from the deity, and of that eternal life for which all hope; through our faith in god's infinite goodness. the rose was anciently sacred to aurora and the sun. it is symbol of _dawn, of the resurrection of light and the renewal of life, and therefore of the dawn of the first day, and more particularly of the resurrection: and the cross and rose together are therefore hieroglyphically to be read _the dawn of eternal life_ which all nations have hoped for by the advent of a redeemer. the _pelican_ feeding her young is an emblem of the large and bountiful beneficence of nature, of t

tion"_light and darkness" said zoroaster"_are the world's eternal ways" the light and the shadow are everywhere and always in proportion; the light being the reason of being of the shadow. it is by trials only, by the agonies of sorrow and the sharp discipline of adversities, that men and nations attain initiation. the agonies of the garden of gethsemane and those of the cross on calvary preceded the resurrection and were the means of redemption. it is with prosperity that god afflicts humanity. the degree of rose is devoted to and symbolizes the final triumph of truth over falsehood, of liberty over slavery, of light over darkness, of life over death, and of good over evil. the great truth it inculcates is, that notwithstanding the existence of evil, god is infinitely wise, just, and good

sway and hinders the happiness of souls, to whom nothing is so terrible as darkness. the fruit of the sufferings of the god, father of light and souls, slain by the chief of the powers of darkness, and again restored to life, was received in the mysteries "his death works your salvation" said the high priest of mithras. that was the great secret of this religious tragedy, and its expected fruit--the resurrection of a god, who, repossessing himself of his dominion over darkness, should associate with him in his triumph those virtuous souls that by their purity were worthy to share his glory; and that strove not against the divine force that drew them to him, when he had thus conquered. to the initiate were also displayed the spectacles of the chief agents of the universal cause, and of the

stored to life, and seated upon a throne. he was obligated upon a naked sword (as is still the custom in the _rit moderne, and _sealed_ his obligation by drinking mead _out of a human skull. then all the ancient primitive truths were made known to him, so far as they had survived the assaults of time: and he was informed as to the generation of the gods, the creation of the world, the deluge, and the resurrection, of which that of balder was a type. he was marked with the sign of the cross, and a ring was given to him as a symbol of the divine protection; and also as an emblem of perfection; from which comes the custom of giving a ring to the aspirant in the 14th degree. the point within a circle, and the cube, emblem of odin, were explained to him; and lastly, the nature of the supreme go

ithful. the celebration of the mysteries of mithras was also styled _a mass; and the ceremonies used were the same. there were found all the sacraments of the catholic church, even the breath of confirmation. the priest of mithras promised the initiates deliverance from sin, by means of confession and baptism, and a future life of happiness or misery. he celebrated the oblation of bread, image of the resurrection. the baptism of newly-born children, extreme unction, confession of sins--all belonged to the mithriac rites. the candidate was purified by a species of baptism, a mark was impressed upon his forehead, he offered bread and water, pronouncing certain mysterious words. during the persecutions in the early ages of christianity, the christians took refuge in the vast catacombs which s

chief of the empire of darkness caused him to be crucified by the jews. still he suffered in appearance only, and his death gave to all souls the symbol of their enfranchisement. the person of jesus having disappeared, there was seen in his place a cross of light, over which a celestial voice pronounced these words "the cross of light is called the word, christ, the gate, joy, the bread, the sun, the resurrection, jesus, the father, the spirit, life, truth, and grace" with the priscillianists there were two principles, one the divinity, the other, primitive matter and darkness; each eternal. satan is the son and lord of matter; and the secondary angels and demons, children of matter. satan created and governs the visible world. but the soul of man emanated from god, and is of the same subs

litan lodges, at naples for the east, at edinburg for the west, at stockholm for the north, and at paris for the south [the initials of his name, j. b. m. found in the same order in the first three degrees, are but one of the many internal and cogent proofs that such was the origin of modern free-masonry. the legend of osiris was revived and adopted, to symbolize the destruction of the order, and the resurrection of khurum, slain in the body of the temple, of khurum abai, the master, as the martyr of fidelity to obligation, of truth and conscience, prophesied the restoration to life of the buried association "the pope and the king soon after perished in a strange and sudden manner. squin de florian, the chief denouncer of the order, died assassinated. in breaking the sword of the templars

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

er the name of sylvester ii, or nicholas flamel, to whom sauval attributes 216 from the art of building to the art of thinking the contruction of the southern side of the ancient parisian church saint jacques de la boucherie.8 this same nicholas flamel gave two paintings to this church in 1413, one of which is called an image of a misericorde of our lord, whereas the other depicts the passion and the resurrection.9 it so happens that the coat of arms of the parisian masons and stonecutters depicted the resurrection and ascension of jesus christ. another famous architect and hermetic philosopher from a later time is philibert delorme, the builder of many "dwellings for philosophers" who was "general master of the masonry of the kingdom as well as the king's chaplain.10 it is important to un

we can say that this animal was always considered a solar bird. the great initiate rabelais informs us, in pantagruel, book i, chapter 10, that "the presence of the powers of the sun, which is the organ and storehouse of all terrestrial and sidereal universal freemasonry 219 light, is symbolized and represented by a white cock" subsequently, the rooster came to symbolize daybreak and by extension the resurrection. today it still figures in the initiation skit of the apprentice mason. the decline of masonic universalism the universalism of the medieval builders was closely connected to the catholic religion and the building of its churches. a breech had already been torn in this universalism by the communal movement, when purely local brotherhoods formed without any solid bonds to another b

PHILIP NEIL MYTHS LEGENDS EXPLAINED

of the year. but nut gambled with thoth, the moon god and reckoner of time, and won from him five extra days outside the 12 lunar months of 30 days each. in these days she gave birth to her children osiris, blind horus, seth, isis, and nephthys. scarab beetle the winged scarab beetle of re is shown joined with the mummified body of osiris, which rises from the fertile earth. this motif symbolizes the resurrection of osiris and the daily rebirth of re. tending the earth men plow the earth and sow seed. as re makes his daily journey across the sky (center, the warmth of the sun will make the crops grow another symbol of osiris resurrection from the dead. the egpytian year was made up of 12 lunar months of 30 days, plus another five days to make up the number to 365. however, the egyptians di

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

s category is called "the three impure kelipot, because they have no goodness in them at all, and cannot be uplifted or transformed into holiness by man. an example of this is pork. since g-d forbade the consumption of pork to a jew, it can never be uplifted, even if he eats it with the holiest of intentions. these kelipot will only be rectified by g-d himself in the world to come, at the time of the resurrection of the dead. this is as stated "death will be swallowed up forever" now, it is solely through the contemplation of g-dliness that a person can have any emotions or relationship with g-d. as explained before, the emotions are born of the intellect. one cannot have any true emotions about what he does not know. since g-d desires that we have an emotional attachment and delight in hi

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

irit of g-d was hovering over the surface of the water. h6 the word for gwas hovering h is merachefet, spelled mem-reish-chet-pei-tav, which can be rearranged to read reish-pei-chet mem-tav, or g288 [sparks] died. h this [minimal consumption of energy] is not termed gnourishment h or geating, h only [an absorption of] the minimal necessary life-force necessary [to persist and] be reinvigorated in the resurrection, this being the final rectification of the loss of the kings, as is known. it follows that in the world of beriah, this minimal necessary energy was extended to them from the two latter letters of the name havayah, vav-hei. the 6 genesis 1:2. the arizal on parashat vayikra (2) 430 combined numerical value of these letters is 11, alluding to the 11 component spices of the incense7

e future resurrect the dead. h4 here it is explained that this gdew h is in fact a physical manifestation of the name of g-d whose numerical value when spelled out is the same as that of the word for gdew. h we see here that this gname h is actually the name havayah without the final hei. as we will see presently, the final hei is manifest as the dead that these three letters are meant to revive. the resurrection of the dead is thus the (re-)joining of the first three letters of the name havayah with its last letter. these [droplets] descend from the brain of z feir anpin to its yesod, and from there to gthe land of the living h and malchut. the jewish souls there receive [these droplets] and come to life. although generally we say that the four letters of the name havayah are manifest in

ir anpin and nukva, respectively, if we narrow our focus onto z feir anpin and nukva, these four letters are manifest in them also, as a unit. the first three letters are the intellect and emotions, i.e, the bulk of z feir anpin, while the final hei continues to signify nukva (malchut. 1 leviticus 23:40. 2 isaiah 26:19. 3 y. berachot 5 (9b. 4 shabbat 88b. the arizal on parashat emor (2) 512 thus, the resurrection of the dead, the (re-)union of the first three letters with the hei, is synonymous with the coupling of z feir anpin with nukva. this accords nicely with what we have said previously about the divergent psychologies of man (manifesting z feir anpin) and woman (manifesting nukva: the male is a priori oriented upward, seeking to abstract himself from reality and reunite with his sou

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

shall we say, the garden of eden representing the springtime of mankind, is shattered by the intrusion of the knowledge of good and evil, sexual perception. this is due to the intervention of the destroyer apophis, the red dragon, or lucifer, the lightbearer, who changed all things-by illuminating all things. thus the fall-as well as the fall of the year. this is succeeded by the advent of osiris the resurrection god who is quoted as stating "this is my body, which i destroy in order that it may be renewed."he is the symbolic prototype of the perfected solar man, who suffered through earthly experience, was glorified by trial, was betrayed and killed, and then rose again to renew all things. the final analysis of the keyword sums up the formula with the initials isis, apophis, osiris=iao

d to the east. lid laid side by side with space between. second adept seated at head, third at foot of pastos. aspirant is admitted, still carrying crook and scourge. 2nd and 3rd adepts discard cloaks. second and lo, two angels in white apparel sitting, the one at the head and the other at the foot, where the body of the master had lain, who said 'why seek ye the living among the dead" chief i am the resurrection and the life. he that believeth in me, though 3 2d. ad 0 0 pastos third ad third point 238 adeptus minor ritual 239 he were dead, yet shall he live. and whosoever liveth and believeth in me, shall never die. second behold the image (points to lower half of lid) of the justified one, crucified on the infernal rivers of daath, and thus rescuing malkuth from the folds of the red drag

nt of the <277> ceremony of adeptus minor. pastos is carried out into the outer chamber. lid is remmed and placed beside it. chief stands between pastos and lid facing door of vault, his arms crossed. second stands at head of pastos, and third at foot. other adepts form a circle round, join wands over head of chief, then separate wands from head and give signs of 8= grade (slowly and loudly) i am the resurrection and the life. he that believeth on me, though he were dead, yet shall he live. and whosoever liveth and believeth on me shall never die. i am the first and i am the last. i am he that liveth but was dead, and behold i am alive for evermore, and hold the keys of hell and of death. chief quits circle, second follows, then the other members, with third last. all enter the vault and p

and beyond honey and spice and all perfections. i will dwell therein with my lord adonai for ever. visualise and attract genius from above by aspiration. vibrate the name eheieh by the formula of the middle pillar, and circumambulate, and strive by all the power of the human will to exalt yourself unto thegenius. then circumambulate three times. then return to pillars, face east, and invoke: i am the resurrection and the life. he that believeth on me, though he were dead, yet shall he live; and whomsoever liveth and believeth on me shall never die. i am the first and the last. i am he that liveth and was dead, and behold i am alive for evermore, and hold the keys of hell and of death. for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. i am the way

learly, formulated as a flashing angelic figure descending upon the black egg. say: he comes in the power of the light. he comes in the light of wisdom. he comes in the mercy of the light. the light hath healing in its wings. aspring, and imagining the while that the flower at the top of the wand grows and opens wider that the genius may enter, make lvx signs in silence, and say very slowly: i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me, shall never die. i am the first and i am the last. i am he that liveth and was dead, and behold, i am alive for evermore, and hold the keys of hell and of death. for i know that my redeemer liveth and that he shall stand at the latter day the bornless ritual 445

he light. i come in the light of wisdom. i come in the mercy of the light, the light hath healing in its wings (name deceased) i tell thee that as the light can manifest from the darkness so by these rites shall the light descend unto thee. long hast thou dwelt in darkness. quit the darkness and seek the light. return to between the pillars, and visualise the descent of the brilliance above. i am the resurrection and the life. whosoever believeth on me though he were dead, yet shall he live, and whosoever liveth and believeth on me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold i am alive for evermore, and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the wa

RELIGIOUS TENANTS OF THE YEZIDI

y the wild beasts wept; they came and worshipped and kissed my feet. i am adi of the mark, fr. 2 a wanderer, the all-merciful has distinguished me with names. and my seat and throne are the wide-spread earth. in the depth of my knowledge there is no god but me. these things are subservient to my power. how, then, can ye deny me, o mine enemies? do not deny me, o men, but yield, that in the day of the resurrection you may be happy in meeting with me/ fn. 1. the fa ade of the temple at sheikh adi bears the figure of a lion and serpent, as may be seen from the sketch already referred to. fn. 2. the original word is esh-sh mi, which the ignorant yezeedees think to mean "the damascene" and hence they frequently say that sheikh adi came from damascus. the spirit of the passage has guided me in t

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

griefs and all fears. g ghimel. he reigns with all heaven and is served by all hell. o daleth. he rules his own health and life and can influence equally those of others. x he. he can neither be surprised by misfortune nor overwhelmed by disasters, nor introduction 7 can he be conquered by his enemies. n vau. he knows the reason of the past, present and future. z zain. he possesses the secret of the resurrection of the dead and the key of immortality. such are the seven chief privileges, and those which rank next are these: k cheth. to find the philosophical stone. t teth. to possess the universal medicine. v iod. to know the laws of perpetual motion and to prove the quadrature of the circle[ caph. to change into gold not only all metals but also the earth itself, and even the refuse of t

bonds of a departing soul. death is never instantaneous; it is, like sleep, gradual. so long as the blood has not become absolutely cold, so long as the nerves can quiver, a man is not wholly dead, and if none of the vital organs are destroyed the soul can be recalled, either by accident or by a strong will. a philosopher declared that he would discredit universal testimony rather than believe in the resurrection of a dead person, but his utterance was rash, for it was on the faith of universal testimony that he believed in the impossibility of resurrection. supposing such an occurrence were proved, what would follow? must we deny evidence or renounce reason? it would be absurd to say so. we should infer rather that we were wrong in supposing resurrection to be impossible. ab actu ad posse

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

her and mother, trembling with hope and on their knees; it returned into the body; the maiden opened her eyes, rose up and the master commanded immediately that food should be given her, so that the functions of life might begin a new cycle of absorption and regeneration. the history of eliseus raising up the daughter of the shunamite, and of st. paul raising eutychus are facts of the same order; the resurrection of dorcas by st. peter, narrated so simply in the acts of the apostles, is also a history the truth of which it is difficult to dispute with reason. apollonius of tyana seems to have accomplished similar miracles, while we ourselves have been the witness of facts which are not wanting in analogy with these; but the spirit of the century in which we live imposes in this respect the

miracles, while we ourselves have been the witness of facts which are not wanting in analogy with these; but the spirit of the century in which we live imposes in this respect the most careful reserve upon us, the thaumaturge being liable to a very indifferent reception at the hands of a discerning public. all which does not hinder the earth from revolving or galileo from having been a great man. the resurrection of a dead person is the masterpiece of magnetism, because it needs for its accomplishment the exercise of a kind of sympathetic omnipotence. it is possible in the exhaustion of death by congestion, by suffocation, by exhaustion or by hysteria. eutychus, who was resuscitated by st. paul after falling from a third storey, had doubtless suffered no serious internal injuries, but had

RUBY TABLET OF SET

e physical decayed the soul would also face its end. his belief in the substance of the soul and its difference with the kind of matter that makes up the body is an attractive part of the immortal-soul doctrine. the second, the reconstitution doctrine, flew describes as "in a pure form, a direct and simple belief" its beliefs are dependent on the presence of the body during life and then later in the resurrection of it. more accurately yet, flew continues, the second doctrine consists of an insistence on reconstituting the body with the soul in order to have a complete human person who could then go about the business of being immortal. the flaw, insofar as setian thought goes, is that it depends on an omnipotent power to produce an immortal being. the third doctrine, that of the shadow-ma

among the consciousness within the earth, for dark shapes visit the faithful few. when the stars are right, and the cycle is known, the dark ones come themselves from the stars and bring their images with them. they plunge from world to world through the sky and sleep, but never die. they seethe within pits of rotting corpses inside the great city r'lyeh, preserved by spells of mighty cthulhu for the resurrection by the stars. they talk in their tombs, and have molded our dreams. we are as the old ones, free and wild, and beyond good and evil. laws and morals thrown aside, we shout and kill and revel in joy, with ecstasy and freedom. the world of the profane passes away in sulfurous flame and malignant poison. listen with thy ears, and hear us, dark cthulhu. smell us with thy nostrils, and

SALMANRUSHDIE THESATANICVERSES

ce down "strange but true" he cried "that will be day zero, and because we will all share the birthday we will all be exactly the same age from that day on, for the rest of our lives. how do you call it when fifty kids come out of the same mother? god knows. fiftuplets. damn" reincarnation, for frenzied gibreel, was a term beneath whose shield many notions gathered a-babeling: phoenix-from-ashes, the resurrection of christ, the transmigration, at the instant of death, of the soul of the dalai lama into the body of a new-born child. such matters got mixed up with the avatars of vishnu, the metamorphoses of jupiter, who had imitated vishnu by adopting the form of a bull; and so on, including of course the progress of human beings through successive cycles of life, now as cockroaches, now as

SATANGEL

pierced the side of our lord jesus christ, and blood and water flowed out, that you not be able to conceal yourself in his throat or on his tongue or under his tongue, or in his other memebers. i conjure you, devil, by the death and burial of christ, from which he rose from the dead on the third day, that you not be able to conceal yourself in his bowels or inward parts. i conjure you, devil, by the resurrection of our lord jesus christ, in which he appeared to his disciples saying, it is i, do not be afaraid, and he commanded them, saying, go into all the world and preach the gospel to every creature; he who believes and is baptised shall be saved, but he who does not believe shall be condemned; by the aforesaid words i conjure and admonish you that you should recede from this servant of

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

om one generation to another. michael s. yamashita/corbisbettmann. world religions: almanac 13 what is religion? myth is not the same as religion, although it can be an important part of it. some christians believe the story of the death and resurrection of jesus christ a myth: a story that aims to show how humans can be freed of their sins and brought into a heavenly afterlife. they believe that the resurrection was not meant to be taken literally; instead, they see it as a symbol for finding new life or a new way of relating to the world when one believes in jesus s teachings. for other christians, however, such biblical stories are literal truth. they believe that jesus died on the cross and three days later he rose from the dead and spoke to his followers again before going to heaven

ontius pilate. jesus suffered a painful death by crucifixion (execution by nailing or binding a person to a cross) and was placed in a tomb. three days later it was discovered that the heavy stone that sealed the entrance to his tomb was moved and that his body was gone. according to the bible jesus later appeared to his disciples. he had risen from the dead. it was word of this miracle, known as the resurrection, that the disciples spread. in his death and resurrection, jesus proved to be an even more powerful figure than in life. soon jesus became known by a title coming from the greek word christos, or anointed one, a meaning similar to messiah. the form was shortened to jesus christ, and common use turned this title into his last name. the rise of early christianity although it is not

embly took on the name church, from the greek, kuriakon, which means belonging to the lord. church came to mean not just the building where christians worship, but also the group of believers. these early believers, including the apostles( jesus s twelve closest followers, or disciples) peter, james, matthew, john, and thomas, preached the word of jesus only to jews at first. but soon the word of the resurrection spread across the mediterranean world. the spreading of the religion outside the community of jews was largely due to the work of a converted jew, saul of tarsus (died c. 67 ce, who later became known as paul or saint paul. paul was not one of the original apostles. in fact, he had been involved in persecutions (campaigns of mistreatment aimed at stopping the growth of a religion)

igions: almanac 139 christianity observances and pilgrimages the primary holy days for christianity are christmas (celebrated on december 25 in the western tradition) and easter (celebrated in the western tradition on the first sunday after the first full moon in spring. christmas celebrates the birth of jesus, although it is not known for sure what time of the year he was born. easter celebrates the resurrection of jesus. although these holy days are commonly celebrated worldwide on the dates recognized by the western tradition, in some areas, including parts of eastern europe and in the middle east, they are often celebrated later. this is because some churches in the eastern tradition continue to calculate the dates of easter and christmas using the older julian calendar (established by

le, including the letters of paul, are read at these services. finally, christianity also provides for believers at their time of death. for christians, death is not an ending, but a beginning. christians believe that there is a life after death. this is stated clearly in the apostle s creed: i believe in the holy spirit; the holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body; and life everlasting. for christians, death is a passage to eternal life. just before death, if possible, ministers or priests will give a final sacrament to the believer. this is called the anointing (touching with oil) of the sick. the priest or minister touches the dying person with holy oil and says, through this holy anointing may the lord in his love and mercy h

ome core beliefs. these include the belief in one, eternal, nonmaterial, supreme god who knows people s thoughts and deeds and passes judgment on them. additional beliefs include belief in the accuracy of the hebrew bible (also called the tanakh, judaism s chief sacred text; belief in the prophets, particularly moses (c. 1392 c. 1272 bce; belief that a messiah, or savior, will come; and belief in the resurrection of the dead. some jews, though, dispute even some of these core beliefs. estimating the number of jews in the world is difficult. because of judaism s history of persecution( harassment or injury, many jews do not openly acknowledge their judaism. in addition, many countries do not gather information about the religious beliefs of their citizens. estimates suggest that there are a

tence carried out. the roman governor of judea, pontius pilate, attempted to satisfy the demands of a screaming crowd by ordering jesus s crucifixion. the punishment was carried out on friday, later called good friday in christian tradition, on the hill of golgotha, also known as calvary. among jesus s last words were, as quoted in luke 23:24, father, forgive them; for they know not what they do. the resurrection on the following sunday, celebrated afterwards as easter sunday, when followers went to the tomb where jesus was buried, they discovered the stone covering the entrance pushed aside and jesus gone. his disciples supposedly shared a meal with him after he rose from the dead. others, including his mother, mary, were said to have seen him after this miraculous resurrection. forty day

is followers. as a result, considerable thought was given regarding the extent to which christians were obligated to obey jewish law. indeed, some early christians believed that one could not be saved without following jewish law, a belief that persisted until at least the fourth century. at the council paul took the position that the death and resurrection of christ freed people from jewish law (the resurrection is the belief that christ rose from the dead three days after being crucified on the cross) saint paul is depicted spreading the gospel to others in this illuminated manuscript. saint paul was a jew who converted to believe in the teachings of jesus. public domain. world religions: biographies 305 saint paul he believed that the emphasis of the christian church should be the preac

had four children. tutu resigned from his teaching jobs in 1957 after the government revealed its bantu education act, a plan to institute a new educational system for blacks that would be inferior to that provided for whites. at this point tutu felt a calling from god and came to believe that he could best serve his people as a priest. he began to study theology (religion) with the community of the resurrection, the anglican community in johannesburg of which father huddleston was a member. the anglicans are a sect, or branch, of christianity. career in the anglican church after being ordained, or officially made, an anglican priest in 1961, tutu worked in a number of small parishes (religious communities) first in south africa, then in england. while working in england he earned a bache

SIR WALLIS BUDGE EGYPTIAN MAGIC

onies so much which savoured of gross and childish superstition, and which must have been the product of their predynastic or prehistoric ancestors, even during the period of their greatest intellectual enlightenment. but the fact remains that they did believe in one god who was almighty, and eternal, and invisible, who created the heavens, and the earth, and all beings and things therein; and in the resurrection of the body in a changed and glorified form, which would live to all eternity in the company of the spirits and souls of the righteous in a kingdom ruled by a being who was of divine origin, but who had lived upon the earth, and had suffered a cruel death at the hands of his enemies, and had risen from the dead, and had become the god and king of the world which is beyond the grav

moreover, the rubric describes the performance of the ceremony as a meritorious act! e. a. wallis budge. london, august 28th, 1899 p. 1 egyptian magic. chapter i. antiquity of magical practices in egypt. in the first volume of this series 1 an attempt was made to set before the reader a statement of the ideas and beliefs which the ancient egyptians held in respect of god, the "gods" the judgment, the resurrection, and immortality; in short, to sketch in brief outline much of what was beautiful, and noble, and sublime in their religion. the facts of this statement were derived wholly from native religious works, the latest of which is some thousands of years old, and the earliest of which may be said to possess an antiquity of between six and seven thousand years; the extracts quoted in sup

s name kheper, i.e "he who rolls" the sun contained the germs of all life, and as the insect's ball contained the germs of the young scarabs it was identified also with the sun as a creature which produced life in a special way. now, the god khepera also represented inert but living matter, which was about to begin a course of existence, and at a very early period he was considered to be a god of the resurrection; and since the scarab was identified with him that insect became at once the symbol of the god and the type of the resurrection. but the dead human body, from one aspect, contained the germ of life, that is to say, the germ of the spiritual body, which was called into being p. 39 by means of the prayers that were recited and the ceremonies that were performed on the day of the fun

d the deceased prays that he "may have a portion with him who is on the top of the steps" i.e, osiris, and in funeral vignettes this god is seen seated upon the top of a flight of steps and holding his usual symbols of sovereignty and dominion. the amulet of the steps is usually made of green or blue glazed porcelain. p. 63 20. the amulet of the frog, this amulet is typical of teeming life and of the resurrection. the frog-headed goddess heqt, the wife of khnemu, was associated with the resurrection, and this amulet, when laid upon the body of the dead, was intended to transfer to it her power. the frog is often represented on the upper part of the greek and roman terra-cotta lamps which are found in egypt, and on one of them written in greek is the legend "i am the resurrection" 1 the amu

ainly be included the so-called ptah- seker-ausar figure which is usually made of wood; it is often solid, but is sometimes made hollow, and is usually let into a rectangular wooden stand which may be either solid or hollow. the three gods or trinity of ptah, seker (socharis, and ausar (osiris, are intended to represent the god of the sunrise (ptah, the god of the night sun (seker, and the god of the resurrection (osiris. the name ptah means "opener" and is usually applied to the sun as the "opener" of the day; and the name seker means "he who is shut in" that is to say, the night sun, who was regarded as the sun buried temporarily. now the life of a man upon earth was identified with that of the sun; he "opened" or began his life as ptah, and after death he was "shut in" or "coffined" lik

d and preserved that piece, and if they revivified it in due season, the whole body would be protected, and preserved, and revivified. frequently, especially in the late period, a cavity was made in the side of the stand, and in this was laid a small roll of papyrus inscribed with the text of certain chapters of the book of the dead, and thus the deceased was provided with additional security for the resurrection of his spiritual body in the world to come. the little rolls of papyrus p. 86 are often inscribed with but short and fragmentary texts, but occasionally, as in the case of the priestess anhai, a fine large papyrus, 1 inscribed with numerous texts and illustrated with vignettes, was placed inside the figure of the god, who in this instance is in the form of osiris only. 2 it seems

SORCERIES OF ZOS

! de-hypnotize yourselves from the poor reality you be-live and be-lie. for the great noon- tide is here, the great bell has struck. let others await involuntary immolation, the forced redemption so certain for many apostates to life. now, in this day, i ask you to search your memories, for great unities are near. the inceptor of all memory is your soul. life is desire, death is reformation. i am the resurrection. i, who transcend ecstasy by ecstasy, meditating need not be in self-love. this creed, informed by the dynamism of spare's will and his great ability as an artist, created a cult on the astral plane that attracted to itself all the elements naturally orientated to it. he referred to it as zos kia cultus, and its votaries claimed affinity on the following terms: our sacred book: th

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

s worth realizing that this does not betoken any hostility toward paul and his message, such as one occasionally and misguidedly finds in spiritual circles. despite the undeniable awkwardness of the language, steiner was later to comment: the pauline letters are definitive statements of the whole direction taken by christian evolution. in them are announced the fundamental truths of christianity: the resurrection, the faith that stands in opposition to the law, the working of grace, the living presence of christ in the soul or in human consciousness, and much more. one finds increasingly that the presentation of christianity has to take as its starting-point these letters of paul.4 or again, it might have been expected that an attempt to establish the evolutionary and cosmic purport of chr

ity to demonstrate the omnipotence of life! hence the right way to look upon nature is for humanity to undertake the rescue of the crucified world-soul, which should rise, released from death, released from the spell that 54 christianity as mystical fact binds it. and where can this happen except in the soul of an initiate? thus wisdom takes on its proper meaning in a cosmic setting: knowledge is the resurrection, the liberation of god. in the timaeus the world is presented developing out of the imperfect into the perfect. the concept is one of progressive process, of beings developing; and in this process god reveals himself. coming-into-being is the resurrection of god from the tomb. and within this development the human being appears. plato demonstrates that with the appearance of the h

t are we to make of jesus words, this sickness does not lead to death but to the glory of god, to the glorification of the son of god? 114 such is the usual rendering of the words, though we come closer to the content of the greek if we understand it to mean revelation, manifestation of god, so that the son of god may be revealed by means of it. and then what of the other words jesus speaks? i am the resurrection and the life. the one who believes in me will live even though he dies.115 it would be trivial to take jesus to mean that lazarus sickness gives him the opportunity to show off his skill; the miracle of lazarus 115 still more so to assume that jesus claimed that faith in him would literally revive the dead. where would be the point in bringing someone back from the dead if after h

e jesus to mean that lazarus sickness gives him the opportunity to show off his skill; the miracle of lazarus 115 still more so to assume that jesus claimed that faith in him would literally revive the dead. where would be the point in bringing someone back from the dead if after his resurrection he were just as he was before? it is inconceivable that such a life could be meant by the words, i am the resurrection and the life. it is only when we understand them in reference to a real spiritual event that jesus words take on living significance. they can resume even the literal sense they have in the text. jesus asserts that he is the resurrection that has occurred in the case of lazarus; he is the life that lazarus is now living. let us take literally what jesus is. according to the gospel

ords take on living significance. they can resume even the literal sense they have in the text. jesus asserts that he is the resurrection that has occurred in the case of lazarus; he is the life that lazarus is now living. let us take literally what jesus is. according to the gospel of john he is the word made flesh. he is the eternal, that which was in the beginning. therefore, if he is actually the resurrection, it is the eternal and primordial being that has risen to new life in lazarus. the underlying pattern is that of the bringing to life of the eternal word, the word that is the life to which lazarus awakens. there is sickness, but a sickness that does not lead to death but to the glory of god, since it serves to bring about a divine revelation. it is the eternal word that is raised

world stirs to life in the body. the spiritual reality of the soul, in plato s terms, corresponds to the logos in the gospel of john the word that for him is christ. whereas plato asserts that to become a spiritual being is to raise the divine in human beings from the grave of the body, for john this actually took place through the life of jesus. it is not surprising that he makes jesus say, i am the resurrection. all this puts it beyond doubt that the events at bethany constituted a raising from the dead in a spiritual sense. lazarus is transformed from what he formerly was; he rises to a life of which the eternal word can say, i am the life. what has happened to lazarus is that the spirit has come to life within him, so that now he participates in eternal life. transposed into the termin

ancient mystai as a result of their initiation.28 christianity took over from the mysteries, when the time was fulfilled (galations 4:4. this assumption of the role formerly played by the mysteries meant that the mysteries were now to be proclaimed. the veil of the 28. see page 14. afterword 205 temple was torn in two from top to bottom (matthew 27:51. the cross on golgotha and the empty grave of the resurrection are events from the mystery religions that have become public; from now on people can bear witness to them publicly. the ritual pattern enacted by the mystery-cults of the ancient world in the secrecy of their temple precincts was grasped by christianity in an event of world history. 29 but the publication of the mysteries had consequences. previously only the invited guests were

ory is preserved by eunapius. earlier editions referred to constantine, but the allusion is to the emperor julian. 118. steiner s view was remarkably confirmed by the discovery of the secret mark fragment in 1958. for this discovery, and its new version of the lazarus story in the light of steiner s approach, see a.welburn, the beginnings of christianity (floris books, edinburgh, 1991, pp. 249ff. the resurrection of lazarus culminates in the communication of a mysterion, 224 christianity as mystical fact namely jesus taught him the mystery of the kingdom of god. the fact that the initiation-experience is presented as central to the fourth gospel led steiner to develop a detailed argument for its authorship and mystery-character, such as has more recently been urged by such scholars as floy

SYMBOLISM OF THE BANNERS

t the same time, we find that the so-called monogram of christ was in general use among christians. the latin cross was best known and most used because the cross on which christ was crucified is believed to have been of this form. the latin cross is also known as the cross of calvary and the passion cross. the cross, that is sometimes seen in the hands of the risen lord, is known as the cross of the resurrection, and a flag or banner is usually attached to it. sometimes the cross has the form of a tree, or of a series of branches of trees. some pictures of the crucifixion suggest that each of the two thieves suffered on the t cross or on trees. now, having had a quick idea of the historic development of the cross through the ages, we need to regard its mystical symbolism. in looking at th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

g to each individual s karma, the cause and effect of his or her actions on earth. in neither religious expression is yama at all comparable to satan, who in christian belief is both the creator of evil and the accuser of human weaknesses. in christianity, islam, and judaism, the soul s arrival at either heaven or hell is made somewhat confusing by the teachings of a great, final judgment day and the resurrection of the dead. and when roman catholic christianity added the doctrine of purgatory in the sixteenth century, the matter became all the more complex because now certain souls were given an opportunity to atone for their sins while residing in a kind of interim area between heaven and hell. while many christians, jews, and muslims believe that the dead lie sleeping in their graves un

larousse dictionary of beliefs and religions. new york: larousse, 1994. rosten, leo, ed. religions of america. new york: simon& schuster, 1975. sullivan, lawrence e, ed. death, afterlife, and the soul. new york: macmillan, 1989. wilson, andrew, ed. world scripture: a comparative anthology of sacred texts. new york: paragon house, 1995. christianity the core of the christian faith is the belief in the resurrection of jesus (c. 6 b.c.e. c. 30 c.e) after his death on the cross and the promise of life everlasting to all who accept his divinity and believe in him. because christianity rose out of judaism, the teachings of jesus as recorded in the gospels reflect many of the jewish beliefs of the soul and the afterlife, primarily that a reunion of body and soul will be accomplished in the next w

o speak of dead bodies standing up and being reborn. to these cultured men and women who had been exposed to plato s philosophy that the material body was but a fleshly prison from which the soul was freed by death, the very notion of resurrecting decaying bodies was repugnant. paul refused to acknowledge defeat. because he had been educated as a greek, he set about achieving a compromise between the resurrection theology being taught by his fellow apostles and the platonic view of the soul so widely accepted in greek society. paul knew that plato had viewed the soul as composed of three constituents: the nous (the rational soul, is immortal and incarnated in a physical body; the thumos (passion, heart, spirit; and epithumetikos (desire. after many hardships, imprisonments, and public humi

i n e d 8 afterlife mysteries does not come to life unless it dies. and what you sow is not the body which is to be, but a bare kernel. god gives it a body as he has chosen, and to each kind of seed its own body. for not all flesh is alike. there are celestial bodies and there are terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. so it is with the resurrection from the dead. what is sown is perishable, what is raised is imperishable. it is sown in dishonor, it is raised in glory. it is sown in weakness, it is raised in power. it is sown in the physical body, it is raised in a spiritual body. if there is a physical body, there is also a spiritual body. although he had begun to mix platonic and jewish philosophies in a manner that would b

the joy of delusion. muhammed speaks of the last judgment, after which there will be a resurrection of the dead which will bring everlasting bliss to the righteous and hellish torments to the wicked. the judgment will be individual. no soul will be able to help a friend or family member, he warns; no soul will be able to give satisfaction or to make intercession for another. while the doctrine of the resurrection of the body has never been abandoned in islam, later students of the qur an sought to define the soul in more metaphysical terms, and a belief in the preexistence of souls was generally established. in this view, allah kept a treasure house of souls in paradise available for their respective incarnations on earth. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d

ternal soul temporarily inhabiting a mortal body. more often, however, the references to a judgment of the dead in judaism recall the scene in the seventh chapter of the book of daniel in which the ancient of days opens the books of life and passes judgment on the kingdoms of the earth, rather than on individuals. according to some circles of jewish thought, the actual day of judgment, yom hadin, the resurrection of the dead, will occur when the messiah comes. on that fateful day, both israel and the gentile nations will be summoned to the place of judgment by the blowing of the great shofar (ram s horn) to awaken the people from their spiritual slumber. elijah the prophet will return and set about the task of reconciling families who have become estranged. the day when the lord judges wil

the battlefield. the dictionary of jewish lore and legend states that the witch of endor was able to raise samuel from the spirit world because he had been dead less than 12 months, and the soul stays close to the body for this period. certain traditional accounts of the incident state that other spirits, including moses, came with samuel because when they saw his spirit arise, they thought that the resurrection of the dead had begun. other scholars are divided in their opinions whether the apparition of samuel was real or fraudulent, some stating that the witch of endor only placed saul into a trance and deceived him into believing that he had seen samuel. the witch of endor has become the prototype for the spirit medium as a necromancer, a magician who raises the spirits of the dead. t

age; the angel of death will be slain by god; trees and crops will produce fresh harvests each month; the warmth of the sun shall heal the sick; and the righteous will be nourished forever by the radiance of god. to most orthodox christians, the profound meaning of the new testament is that jesus christ (c. 6 b.c.e. c. 30 c.e) will one day return in the last days and his second coming will prompt the resurrection of the dead and the final judgment. the heart of the gospels is eschatological, or end-oriented. the essential theme of jesus and the apostles is that the last stage of history, the end time, was being entered into with his appearance. in matthew 24:3 44, t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 182 religious phenomena jesus speaks

will be an initial resurrection of the just at the advent of the millennium and a second one a t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 184 religious phenomena the four riders of the apocalypse (fortean picture library) thousand years later immediately prior to the final day of judgment. while many christian theologians link christ s second coming, the resurrection, and judgment day all occurring after the defeat of satan and the beginning of the thousand years of peace and harmony, others maintain that the resurrection of the dead and the final judgment of god will not take place until after the millennium has come to a close. for some rather incomprehensible reason, satan is released from the pit at the conclusion of the millennium; and tr

py in either troyes or the vatican archives. in sharp contrast to those critical researchers who attempt to diminish the shroud s credibility are those scientists of faith who are personally convinced that the shroud is truly the one that briefly enveloped the body of jesus christ and that the images on its cloth were made by a supernatural energy as part of a spiritual event that christians call the resurrection. at the rome symposium of 1993, dr. gilbert r. lavoie of the fallon clinic, worcester, massachusetts, demonstrated that the blood and body images on the burial cloth are of a man who had been suspended upright as if hanging on a cross. according to tradition, the body of jesus hung on the cross from 9 a.m. until 3 p.m, and he was not placed on his back within the folds of a burial

the roman emperor tiberius (42 b.c.e. 37 c.e, who ruled at the time of the crucifixion. clearly, while a number of scientists debate the accuracy of the radiocarbon dating results some insisting that the most reliable results date the shroud to 1260 1390 and others defend the authenticity of the burial cloth and argue that it was the one that wrapped jesus crucified body until the cosmic event of the resurrection, one can only echo the words of archbishop severino poletto, the shroud s custodian: the last word has not yet been said. m delving deeper riggi, giovanni. the holy shroud. roman center for shroud studies, 1981. shroud of turin research at mccrone research institute. http//www.mcri.org/shroud.html. 14 august 2001. shroud of turin. http//www.shroud.com. 14 august 2001. tribbe, fran

ic by the early church fathers. originally composed of a small group of jews who had followed the teachings of their rabbi until his death on the cross, the first members of that sect or cult were sharply divided in what it was that they believed. was jesus of nazareth a great prophet or was he truly the long-awaited messiah of the jews? the early christians had no established doctrines regarding the resurrection of their teacher from the dead or his alleged divinity. they were even uncertain if they should continue to follow the jewish religious laws. when gentiles were allowed to join the small jewish sect, the arguments concerning the true revelation of jesus the christ only escalated. eventually, as the christians solidified their beliefs, established their doctrines, became recognized

of judging a person s character or temperament by their physical features, especially facial features. reincarnation the reappearance or rebirth of something in a new form. some religions or belief systems state that the soul returns to live another life in a new physical form and does so in a cyclical manner. resurrection the act of rising from the dead or returning to life. in christian belief, the resurrection was the rising of jesus christ from the dead after he was crucified and entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. right-hand path in occult tradition, a practitioner who practices white magic. sabbath from the greek sabbaton, and the hebrew sabba, both meaning to rest. sunday is observed as the sa

. 632 c.e) by the archangel gabriel. rectory the house or dwelling that a rector (clergyman) lives in. reincarnation the reappearance or rebirth of something in a new form. some religions or belief systems state that the soul returns to live another life in a new physical form and does so in a cyclical manner. resurrection the act of rising from the dead or returning to life. in christian belief, the resurrection was the rising of jesus christ from the dead after he was crucified and entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human sens

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

doctors began to discover the value of dissection. the infant science of surgery was progressing rapidly, but advancement required cadavers and the more cadavers that were supplied, the more the doctors realized how little they actually knew about the anatomy and interior workings of the human body, and thus the more cadavers they needed. as a result, societies of grave robbers were formed called the resurrectionists. these men made certain that the corpses finding their way to the dissecting tables were as fresh as possible. and, of course, digging was easier in unsettled dirt. the great irony was that advancement in medical science helped to perpetuate the legend of the ghoul. m delving deeper fodor, nandor. between two worlds. new york: paperback library, 1967. the haunted mind: a psych

ers stroke their bunny s paw before approaching the lectern and making the speech that will inspire the audience. athletic coaches likely wear out several rabbit s feet during a single season of sporting contests. some experts suggest that the most likely origin of the rabbit s foot bringing good luck is the gentle creature s association with the holiday of easter, which for christians celebrates the resurrection of jesus (c. 6 b.c.e. c. 30 c.e. in actuality, there is nothing to connect a rabbit with any scriptural references to the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 198 superstitions, strange customs, taboos, and urban legends aprofessional guest, quartrozieme, can be called on short notice so a host can avoid having only 13 people at

cted on a future day of judgment. generally, the body of the deceased is embalmed in a funeral home, then taken in a coffin to a church for a religious service before burial or cremation. in many churches, the deceased is displayed for mourners to pay their last respects until the formal service begins. the minister or priest conducts a service during which selections from the bible that speak of the resurrection of the dead are read, t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d superstitions, strange customs, taboos, and urban legends 223 forbuddhists, funerals are happy occasions, for they believe in reincarnation. prayers are offered, and hymns are sung. if it is a roman catholic funeral, the priest will celebrate the mass in remembrance of t

after the funeral of a relative, superstitiously burn the individual s clothes and other belongings. buddhists, hindus, and sikhs employ cremation as a standard method of disposing of the dead. in india the body is cremated on a funeral pyre whenever possible, and in ancient times widows were sacrificed alive on the burning pyres with their husbands. for many centuries, the christian doctrine of the resurrection of the body discouraged the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 226 superstitions, strange customs, taboos, and urban legends custom of cremation. the early followers of christianity feared that if the body were to be burned after death there would be nothing but ashes to be resurrected on judgment day. although cremation is no

. 632 c.e) by the archangel gabriel. rectory the house or dwelling that a rector (clergyman) lives in. reincarnation the reappearance or rebirth of something in a new form. some religions or belief systems state that the soul returns to live another life in a new physical form and does so in a cyclical manner. resurrection the act of rising from the dead or returning to life. in christian belief, the resurrection was the rising of jesus christ from the dead after he was crucified and entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human sens

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

..632 c.e) by the archangel gabriel. rectory the house or dwelling that a rector (clergyman) lives in. reincarnation the reappearance or rebirth of something in a new form. some religions or belief systems state that the soul returns to live another life in a new physical form and does so in a cyclical manner. resurrection the act of rising from the dead or returning to life. in christian belief, the resurrection was the rising of jesus christ from the dead after he was crucified and entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human sens

THE GOLDEN ESSENCE

tion, which was usually seen as being a gift from god specifically to humankind (as animals and plants had no souls) and they saw their idea of resurrection as not being a natural, normal part of reality, but a divine gift, a divine, supernatural occurrence based on the salvific activity of a single historical savior, to whom it was necessary to bond one s self, if a person wanted to take part in the resurrection. this narrow view of the regeneration included an ultimate vision of a new and perfected world, which would emerge after the apocalypse, but not a world that anyone except faithful christians would get to share in. this limited view of the universal truth of regeneration was tainted severely by christian moralism- again, regeneration was not a certainty, but a special state achiev

THE KEY TO THE MYSTERIES

, he looks upon eurydice, he darts towards her. he clasps her in his arms, he finds her frozen still, her eyes are closed again, her lips are paler and colder than ever, the sensitive soul has trembled, the frail cord is broken anew- and for ever. eurydice is dead, and the hymns of orpheus can no longer recall her to life! in our "dogme et rituel de la haute magie" we had the temerity to say that the resurrection of the dead is not an impossible phenomenon even on the physical plane; and in saying that, we have not denied or in any way contradicted the fatal law of death. a death which can discontinue is only lethargy and slumber; but it is by lethargy and slumber that 122 death always begins. the state of profound peace which succeeds the agitations of life carries away the relaxed and sl

of jairus "the maiden is not dead, but sleepeth; and of lazarus "our friend is fallen asleep, and i go to wake him" to express this resurrectionist system in such a manner as not to offend common sense, by which we mean generally-held opinions, let us say that death, when there is no destruction or essential alteration of the physical organs, is always preceded by a lethargy of varying duration (the resurrection of lazarus, if we could admit it as a scientific fact, would prove that this state may last for four days<people, as well as to sick men, who recover in spite of it. besides, in the gospel story, it is one of the bystanders who says that lazarus "by this time stinketh, for he hath been

THE MARTINIST OPERATIVE GENERAL RITUAL

exts of the traditional martinism of the 18th century or from the ritualistic texts of ceremonials even more ancient, and as such, they have been already 'vitalized' by usage. those coming from the so-called original martinism as is the case of the majority of the orisons, have as their author, martinez pasqualez, himself. 10. time for the operations: since easter, commemorating in a yearly cycle the resurrection of christ and his victory over death, is an image of the reintegration and resurrection of the whole humanity, it is advantageous to operate choosing a monthly cycle which would reverberate, in the invisible, this solemn commemoration by a sort of a psychic and spiritual echo. this is the reason why the monthly periods for this general operation have been fixed for the sunday foll

THE MIDDLE PILLAR

egardie copyright o 1996 by darcy kiintz part i: spirit@ 1. relax soul, mind, and body. 2. perform the lesser banishng ritual of the pentagram. 3. formulate a flaming sphere of white brilliance above the head. concentrate on this sphere. 4. vibrate the divine names "ahih (eh-hey-yay) and "agla (ah-ga-lah. 5. continue to concentrate on the whte brilliance, and when you feel it is aroused say: i am the resurrection and the life. he that believeth on me, though he were dead, yet shall he live. and whatsoever liveth and believeth on me, the same shall have everlasting life. i am the first and i am the last. i am he that liveth and was dead, and behold i am alive for evermore, and hold the keys of hell and of death. for i know that my redeemer liveth and he shall stand at the latter day upon th

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

ill strikes us, it is that though in so many ways the ideas of aleister crowley are akin to those of omar khayyam, yet his fertile imagination also engenders flights as spiritual as those contained in the melodious ghazals of jelaladdin. in more than one place we come across lines similar to these in tannhauser: i say, then, gi; h and yet it is not gi h distinct, but gi h incorporate in all. i am the resurrection and the life! the work is finished, and the night rolled back! i am the rising sun of life and light, the glory of the shining of the dawn! i am osiris! i the lord of life triumphant over death. o sorrow, sorrow, sorrow of the world *tannhauser, vol. i, p. 261. that such similarities as we have pointed out above show aleister crowley to be a copyist, must be far from the minds of

so highly unexpected an occurrence took place, and thereby enlarge his experience, and modify his hitherto unduly narrow conceptions of the laws of nature *huxley fs hume, p. 155. git will be said that these are miracles, but we reply that miracles, when they are genuine, are simply facts for science. h ga philosopher has declared that he would discredit universal testimony rather than believe in the resurrection of a dead person, but his speech was rash, for it is on the faith of universal testimony that he believed in the impossibility of the resurrection. supposing such an occurrence were proved, what would follow? must we deny evidence, or renounce reason? it would be absurd to say so. we should simply infer that we were wrong in supposing resurrection to be impossible. h gab actu ad p

THE HOLY BIBLE KING JAMES VERSION

ter, moses said, if a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 22:25 now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: 22:26 likewise the second also, and the third, unto the seventh. 22:27 and last of all the woman died also. 22:28 therefore in the resurrection whose wife shall she be of the seven? for they all had her. 22:29 jesus answered and said unto them, ye do err, not knowing the scriptures, nor the power of god. 22:30 for in the resurrection they neither marry, nor are given in marriage, but are as the angels of god in heaven. 22:31 but as touching the resurrection of the dead, have ye not read that which was spoken unto you by g

] wife [behind him] and leave no children, that his brother should take his wife, and raise up seed unto his brother. 12:20 now there were seven page 587 mark brethren: and the first took a wife, and dying left no seed. 12:21 and the second took her, and died, neither left he any seed: and the third likewise. 12:22 and the seven had her, and left no seed: last of all the woman died also. 12:23 in the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. 12:24 and jesus answering said unto them, do ye not therefore err, because ye know not the scriptures, neither the power of god? 12:25 for when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven. 12:26 and as touching

also to him that bade him, when thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor [thy] rich neighbours; lest they also bid thee again, and a recompence be made thee. 14:13 but when thou makest a feast, call the poor, the maimed, the lame, the blind: 14:14 and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. 14:15 and when one of them that sat at meat with him heard these things, he said unto him, blessed [is] he that shall eat bread in the kingdom of god. 14:16 then said he unto him, a certain man made a great supper, and bade many: 14:17 and sent his servant at supper time to say to them that were bidden, come; for all things are now ready. 14:18 and they all with one [

dren, that his brother should take his wife, and raise up seed unto his brother. 20:29 there were therefore seven brethren: and the first took a wife, and died without children. 20:30 and the second took her to wife, and he died childless. 20:31 and the third took her; and in like manner the seven also: and they left no children, and died. 20:32 last of all the woman died also. 20:33 therefore in the resurrection whose wife of them is she? for seven had her to wife. 20:34 and jesus answering said unto them, the children of this world marry, and are given in marriage: 20:35 but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: 20:36 neither can they die any more: for they are equal unto the angels; and ar

or seven had her to wife. 20:34 and jesus answering said unto them, the children of this world marry, and are given in marriage: 20:35 but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: 20:36 neither can they die any more: for they are equal unto the angels; and are the children of god, being the children of the resurrection. 20:37 now that the dead are raised, even moses shewed at the bush, when he calleth the lord the god of abraham, and the god of isaac, and the god of jacob. 20:38 for he is not a god of the dead, but of the living: for all live unto him. 20:39 then certain of the scribes answering said, page 607 luke master, thou hast well said. 20:40 and after that they durst not ask him any [que

son of god: and they that hear shall live. 5:26 for as the father hath life in himself; so hath he given to the son to have life in himself; 5:27 and hath given him authority to execute judgment also, because he is the son of man. 5:28 marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 5:29 and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. 5:30 i can of mine own self do nothing: as i hear, i judge: and my judgment is just; because i seek not mine own will, but the will of the father which hath sent me. 5:31 if i bear witness of myself, my witness is not true. 5:32 there is another that beareth witness of me; and i know that the witness which

s soon as she heard that jesus was coming, went and met him: but mary sat [still] in the house. 11:21 then said martha unto jesus, lord, if thou hadst been here, my brother had not died. 11:22 but i know, that even now, whatsoever thou wilt ask of god, god will give [it] thee. 11:23 jesus saith unto her, thy brother shall rise again. 11:24 martha saith unto him, i know that he shall rise again in the resurrection at the last day. 11:25 jesus said unto her, i am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 11:26 and whosoever liveth and believeth in me shall never die. believest thou this? 11:27 she saith unto him, yea, lord: i believe that thou art the christ, the son of god, which should come into the world. 11:28 and when she had so sai

enance. 2:29 men [and] brethren, let me freely speak unto you of the patriarch david, that he is both dead and buried, and his sepulchre is with us unto this day. 2:30 therefore being a prophet, and knowing that god had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up acts page 628 christ to sit on his throne; 2:31 he seeing this before spake of the resurrection of christ, that his soul was not left in hell, neither his flesh did see corruption. 2:32 this jesus hath god raised up, whereof we all are witnesses. 2:33 therefore being by the right hand of god exalted, and having received of the father the promise of the holy ghost, he hath shed forth this, which ye now see and hear. 2:34 for david is not ascended into the heavens: but he sait

abraham, and in thy seed shall all the kindreds of the earth be blessed. 3:26 unto you first god, having raised up his son jesus, sent him to bless you, in turning away every one of you from his iniquities. 4:1 and as they spake unto the people, the priests, and the captain of the temple, and the sadducees, came upon them, 4:2 being grieved that they taught the people, and preached through jesus the resurrection from the dead. 4:3 and they laid hands on them, and put [them] in hold unto the next day: for it was now eventide. 4:4 howbeit many of them which heard the word believed; and the number of the men was about five thousand. 4:5 and it came to pass on the morrow, that their rulers, and elders, and scribes, 4:6 and annas the high priest, and caiaphas, and john, and alexander, and as m

the place was shaken where they were assembled together; and they were all filled with the holy ghost, and they spake the word of god with boldness. 4:32 and the multitude of them that believed were of one heart and of one soul: neither said any [of them] that ought of the things which he possessed was his own; but they had all things common. 4:33 and with great power gave the apostles witness of the resurrection of the lord jesus: and great grace was upon them all. 4:34 neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 4:35 and laid [them] down at the apostles feet: and distribution was made unto every man according as he had need. 4:36 and joses, who by the apostles was surnamed

holly given to idolatry. 17:17 therefore disputed he in the synagogue with the jews, and with the devout persons, and in the market daily with them that met with him. 17:18 then certain philosophers of the epicureans, and of the stoicks, encountered him. and some said, what will this babbler say? other some, he seemeth to be a setter forth of strange gods: because he preached unto them jesus, and the resurrection. 17:19 and they took him, and brought him unto areopagus, saying, may we know what this new doctrine, whereof thou speakest [is] 17:20 for thou bringest certain strange things to our ears: we would know therefore what these things mean. 17:21 (for all the athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing) 17:22

lver, or stone, graven by art and man s device. 17:30 and the times of this ignorance god winked at; but now commandeth all men every where to repent: 17:31 because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained [whereof] he hath given assurance unto all [men] in that he hath raised him from the dead. 17:32 and when they heard of the resurrection of the dead, some mocked: and others said, we will hear thee again of this [matter] 17:33 so paul departed from among them. 17:34 howbeit certain men clave unto him, and believed: among the which [was] dionysius the areopagite, and a woman named damaris, and others with them. 18:1 after these things paul departed from athens, and came to corinth; 18:2 and found a certain jew named

24:18 whereupon certain jews from asia found me purified in the temple, neither with multitude, nor with tumult. 24:19 who ought to have been here before thee, and object, if they had ought against me. 24:20 or else let these same [here] say, if they have found any evil doing in me, while i stood before the council, 24:21 except it be for this one voice, that i cried standing among them, touching the resurrection of the dead i am called in question by you this day. 24:22 and when felix heard these things, having more perfect knowledge of [that] way, he deferred them, and said, when lysias the chief captain shall come down, i will know the uttermost of your matter. 24:23 and he commanded a centurion to keep paul, and to let [him] have liberty, and that he should forbid none of his acquainta

paul the apostle to the romans 1:1 paul, a servant of jesus christ, called [to be] an apostle, separated unto the gospel of god, 1:2 (which he had promised afore by his prophets in the holy scriptures) 1:3 concerning his son jesus christ our lord, which was made of the seed of david according to the flesh; 1:4 and declared [to be] the son of god with power, according to the spirit of holiness, by the resurrection from the dead: 1:5 by whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 1:6 among whom are ye also the called of jesus christ: 1:7 to all that be in rome, beloved of god, called [to be] saints: grace to you and peace from god our father, and the lord jesus christ. 1:8 first, i thank my god through jesus christ for you all, tha

christ raised: 15:17 and if christ be not raised, your faith [is] vain; ye are yet in your sins. 15:18 then they also which are fallen asleep in christ are perished. 15:19 if in this life only we have hope in christ, we are of all men most miserable. 15:20 but now is christ risen from the dead [and] become the firstfruits of them that slept. 15:21 for since by man [came] death, by man [came] also the resurrection of the dead. 15:22 for as in adam all die, even so in christ shall all be made alive. 15:23 but every page 661 1 corinthians man in his own order: christ the firstfruits; afterward they that are christ s at his coming. 15:24 then [cometh] the end, when he shall have delivered up the kingdom to god, even the father; when he shall have put down all rule and all authority and power

, another flesh of beasts, another of fishes [and] another of birds. 15:40 [there are] also celestial bodies, and bodies terrestrial: but the glory of the celestial [is] one, and the [glory] of the terrestrial [is] another. 15:41 [there is] one glory of the sun, and another glory of the moon, and another glory of the stars: for [one] star differeth from [another] star in glory. 15:42 so also [is] the resurrection of the dead. it is sown in corruption; it is raised in incorruption: 15:43 it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: 15:44 it is sown a natural body; it is raised a spiritual body. there is a natural body, and there is a spiritual body. 15:45 and so it is written, the first man adam was made a living soul; the last adam [was mad

do count them [but] dung, that i may win christ, 3:9 and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of christ, the righteousness which is of god by faith: 3:10 that i may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; 3:11 if by any means i might attain unto the resurrection of the dead. 3:12 not as though i had already attained, either were already perfect: but i follow after, if that i may apprehend that for which also i am apprehended of christ jesus. 3:13 brethren, i count not myself to have apprehended: but [this] one thing [i do] forgetting those things which are behind, and reaching forth unto those things which are before, 3:14 i press toward

no profit [but] to the subverting of the hearers. 2:15 study to shew thyself approved unto god, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2:16 but shun profane [and] vain babblings: for they will increase unto more ungodliness. 2:17 and their word will eat as doth a canker: of whom is hymenaeus and philetus; 2:18 who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. 2:19 nevertheless the foundation of god standeth sure, having this seal, the lord knoweth them that are his. and, let every one that nameth the name of christ depart from iniquity. 2:20 but in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. 2:

ghout pontus, galatia, cappadocia, asia, and bithynia, 1:2 elect according to the foreknowledge of god the father, through sanctification of the spirit, unto obedience and sprinkling of the blood of jesus christ: grace unto you, and peace, be multiplied. 1:3 blessed [be] the god and father of our lord jesus christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of jesus christ from the dead, 1:4 to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 1:5 who are kept by the power of god through faith unto salvation ready to be revealed in the last time. 1:6 wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: 1:7 that the trial of

ent and preached unto the spirits in prison; 3:20 which sometime were disobedient, when once the longsuffering of god waited in the days of noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. 3:21 the like figure whereunto [even] baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward god) by the resurrection of jesus christ: 3:22 who is gone into heaven, and is on the right hand of god; angels and authorities and powers being made subject unto him. 4:1 forasmuch then as christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; 4:2 that he no longer should live the rest of [his] time in the flesh t

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ppopotamus-fiend vi. the slaughter of the hippopotamus-fiend vii. horus of behutet and ra-harmakhis in a shrine viii. horus of behutet and ra-harmakhis in a shrine ix. ashthertet in her chariot x. horus holding captive foes and spearing typhonic animals xi. horus spearing human foes xii. horus spearing the crocodile xiii. horus in the form of a lion xiv. the procreation of horus, son of isis. xv. the resurrection of osiris. xvi. the bekhten stele xvii. the metternich stele--obverse xviii. the metternich stele--reverse introduction i. the legend of the god neb-er-tcher, and the history of creation. the text of the remarkable legend of the creation which forms the first section of this volume is preserved in a well-written papyrus in the british museum, where it bears the number 10,188. this

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

in the egg. thus, like the fledgling that emerges from the egg, or like the universe of brahma that emerges from the golden egg, the master emerges the same way from the philosophical egg. in the eighth key an illustration of the viridarium chymicum, death is represented by a corpse, putrefaction is represented by crows, the crop is represented by a humble farmer, the growth by a wheat stalk, and the resurrection by a deceased person who rises from the grave [sepulcher] and by an angel that plays the trumpet of the final judgment. arcano viii vamos a estudiar en esta lecci n la octava llave de basilio valent n. ilustraci n de viridarium chymicum. la octava llave es una alegor a alk mica, clara y perfecta de los procesos de la muerte y resurrecci n que suceden inevitablemente en la preparac

is how the initiate achieves the escape from the grave. in the super-sensible worlds of hyperspace, the holy women treat the body of the initiate with perfumes and aromatic ointments. then, by obeying supreme orders, the physical body penetrates within the soul of the master through the sidereal head. this is how the master once again possesses his physical body. this is the gift of cupid. after the resurrection, the master does not die again; he is eternal. the yogi-christ from india, the immortal babaji, and his immortal sister mataji, both live with the same physical body since millions of years ago. these immortal beings are the watchers of the guardian wall that protects humanity. the great service immortal beings can appear and disappear instantaneously. they can make themselves vis

successively lost his shroud and sword, scepter and crown, tunics and degrees. this was the fatality. the arcanum xvi fulminated geronimo with the terrible ray of cosmic justice. three types of resurrection as there exist three basic types of energy: masculine, feminine and neutral, likewise, there exist three types of resurrection. the first is the initiatic spiritual resurrection. the second is the resurrection with the body of liberation. the third is the resurrection with the physical body. no one can pass through the second or through the third type of resurrection without having previously passed through the first: the spiritual resurrection. todo marchaba muy bien hasta el d a en que tuvo la debilidad de contarle su secreto a un amigo ocultista, ste horrorizado por la no eyaculaci n

po de la liberaci n. la tercera es resurrecci n con el cuerpo f sico. nadie puede pasar por el segundo o por el tercer tipo de resurrecci n, sin haber pasado primero por la resurrecci n espiritual. 129 spiritual resurrection spiritual resurrection is achieved only with initiation. we must first resurrect spiritually in the fire and thereafter in the light. resurrection with the body of liberation the resurrection with the body of liberation is achieved in the superior worlds. the body of liberation is organized with the best atoms of the physical body. this is a body of flesh that does not come from adam; it is a body filled with indescribable beauty. the adepts can enter into the physical world and work in it with this paradisiacal body which they make visible and tangible at will. resurr

, the physical body submerges itself within the supersensible worlds. when a resurrected master (whose body was within the holy sepulcher for three days) wants to enter into the physical world, he then exercises his willpower and is able to appear and disappear at will, instantaneously. jesus the christ is a resurrected master that for three days had his physical body in the holy sepulcher. after the resurrection, jesus appeared before the disciples of emmaus on the road and dined with them. after this, he presented himself before the eleven apostles and then before the unbelieving thomas, who only believed after putting his fingers in the wound of the holy body of the great master. hermes, cagliostro, paracelsus, nicholas flamel, quetzalcoatl, st. germain, babaji, etc, have preserved thei

WESTERN MANDALAS OF TRANSFORMATION SR AL

six, thirty-six, 111, and 666. the first three numbers, six, thirty-six, and 111, when added together, equal 153, which is the number of fish mentioned in john 21: 11. we know that biblical authors did not use numbers arbitrarily, and in this story the catch of fish, which the early christians saw as a symbol for christ, represented the new christian community, since these fish were caught after the resurrection of jesus. one may refer to david fideler's jesus christ sun of god: ancient cosmology and early christian symbolism for other interesting associations of the number 153 with pythagorean symbolism. eliphas levi praises the sephira of tiphareth thus: beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between c

gy, the eighth sign is scorpio, which rules the area of the body connected to the reproductive organs, often referred to as the seat of the serpent energy. the number eight has many biblical references, but we will only touch on a few. the old testament mentions that eight persons were saved in the ark, to people the world anew. in christian hermeticism, this is taken as an allegory foreshadowing the resurrection, and the bible records eight other resurrections besides that of jesus. the references are: 1 kings 17: 22, 2 kings 4: 32, 2 kings 13: 2, luke 7: 14; mark 5: 35, john 11, acts 9: 40 and acts 20. figure 10-h figure 10-1 figure 10-j the greek word for resurrection adds up to 971, which reduces to eight. in the spirit of this renewal, it is perhaps no coincidence that the fama says t

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ws the noblest nature. two negatives or affirmations are as good as an oath. shevuoth, 36. i. the twos of the two testaments are two tables of the law. the disciples were sent out two and two; two disciples were sent by jesus to fetch the ass s colt; two to make ready the passover; two disciples buried jesus; caleb and joshua were the two spies; two angels rescued lot; there were two witnesses of the resurrection and two of the ascension. 40. the book of revelation of st. john the divine speaks of two witnesses, two olive trees and two candlesticks. if a dream was dreamed two times it foretold a truth; as in genesis xli. judges vi, first book of kings, chapters ix. and xi. the animal kingdom shows all sexual generation to arise from pairs of contrasted beings, the male and female; the micr

s. they are sheol, abaddon, tihahion, bar shacheth, tzelmuth, shaari muth and gehinnom. seven things were formed before the world. law, repentance, paradise, gehenna (that is gai hinnom, the throne of glory, and the messiah. the targum yerushalmi says these were formed 2000 years before the world s creation. talmud, pesachim, 54. i. seven things were hidden from man. the day of death, the time of the resurrection, the final judgment, the opinion of his fellow-man, the time of jewish restoration and the fall of persia (whatever that may mean. pesachim, 54. 2. the talmud in chagijah names 7 heavens and occultists recognize 7 planetary heavens; raquie, zebul, makum, maon, sagun, ghereboth and shamaim. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott in micah, chapter

searched the promised land, for 40 days, goliath challenged israel, 40 days of ezekiel s penitence, the jews were 40 years in the wilderness, 40 days of waiting before embalming the dead, genesis 1. 3; for days, the woman s purification lasted after childbirth; for 40 days, moses fasted twice; for 40 days, elijah fasted, and for 40 days, jesus fasted in the wilderness and 40 days elapsed between the resurrection and ascension of jesus. moses was 40 years in egypt, 40 in midian, and 40 in the wilderness. the israelites were 40 years among the philistines. 42. 42 is notable because of the 42-lettered name of god, taught by the kabalists. there were 42 judges in the judgment hall of osiris. see bettany, the world s religions, pg. 166, on the events of the 42nd day after death. numbers--th ei

ferred to elijah, alihv, and to the word prophet, hnbia. these names number 120, add 10 to this, the number of letters. the kabalists make a mystical square (rectangle) or kamea of alihv of 130 permutations--ten by thirteen. 152. the number of maria, the greek name for mary the virgin, being 40, 1, 100, 10, 1=152. 153. the number of the great fishes caught in an unbroken net by the apostles after the resurrection. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 118. 200. the number of bones in the human body. 207. this is the number of ain soph, ain, svp, the boundless, and aur, avr, light, and of adonai olam, adni ovlam, lord of the universe. 216. the cube of six (6; 216 years, the period of the pythagorean metempsychosis. 221. the cup of david in heaven contain

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

y hast thou forsaken me" for the nephesch, which was temporarily abandoned in this case, was the cloak of that incarnation. in other words, only through the mortal part about the man or the god (and then only after incurring that physical death, as it were, could the other divine parts suddenly come down and make it the resurrected or glorified body, which, according to the description, had after the resurrection, the apparent solidity of the ordinary body, and the faculties of the spirit body. because if you can once get the great force of the highest to send its ray clean down through the neschamah into the mind, and thence into our physical body, the nephesch would be so transformed as to render you almost like a god walking this earth. the ruach, then, has to undergo a certain check an

part, that it has for the moment consented to slaken the tension of their union. now if the genius part, instead of identifying itself with the god part, identifies itself too much with the neschamah, a fall of the genius takes place; this is not altogether evil, but may entail a certain evil effect) the most complete point of actual contact is in the third point, where the chief adept says "i am the resurrection and the life! he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die: i.e, if you can live at will in the neschamah and touch of the genius, you will have made a great step towards the divine elixer, for you will be worthy to sit with the gods, and that which you drink of is real elixer, the elixer of the spirit of

Return to Occult Library Index



Related Matches
adam adept age ancient angel angels apostles birth blood brother burial celestial ceremonies children christ christian christians christianity church churches consciousness cosmic creation cross crown crucified cycle darkness dead death desires divine divinity doctrine earth east egypt egyptian emblem energy eternal evil father female fire five flesh forces form forms genius god gods goddess gospel grave greek heart heaven hell hierarchy history holy horus human humanity immortal immortality initiate initiation initiations jesus jews jewish judaism judgment keys king kingdom knowledge legend living london lord lucis mary material matter mind month mortal moses mysteries mystery mysterious natural nature order osiris paradise people physical power powers priest re reality rebirth reincarnation religion religions religious resurrection revelation rites ritual rose sacred sacrifice satan serpent seven sin solar soul souls spirit spirits spiritual star state stone sun supreme symbol symbolic symbolism teaching temple terrestrial thousand three tomb tradition transfiguration truth universal water west white wisdom world worlds


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn