Michael Wynn's Occult Reference Library
*THE REVELATION

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

amed by the side of sigmundr in ssem. 113, to whom osinn lends helm and hauberk. as. title-deeds also contain the name; kemb. 1, 232. 141; and in ohg. hcrimuot, hcrimaot, occurs very often (graff 2, 699 anno 782, from mb. 7, 373. neugart no. 170. 214. 244. 260. annis 809-22-30-34. eied. no. 21 anno 821, but neither song nor story has a tale to tell of him (see suppl. so much the more valuable are the revelations of the ilerseburg discovery; not only are we fully assured now of a divine balder in germany, but there emerges again a long-forgotten mythus, and with it a new name unknown even to the north. when, says the lay, phol (balder) and wodan were one day ridino- in the forest, one foot of balder's foal' demo balderes volon' was wrenched out of joint, whereupon the heavenly habitants bes

4 7 INITIATION CEREMONY

yods, like drops of dew falling, two dogs, two towers, a winding pathway leading to the horizon, and in the foreground, water, with a crayfish crawling through it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together make 32, the number of the paths of yetzirah. she is the moon at the feet of the woman of the revelation, ruling equally over cold and moist natures, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the d

ABRAMELIN2

lord will never depart from you. unto the which lord be praise, and glory, and honour, for the gifts which he hath granted unto us. so be it! end of the second book of abramelin the mage 111 footnotes to the second book 1 the style of the writing here is much more quaint and obscure than that of the first book; and is evidently the translation of abraham the jew from a more ancient writer. 2 i.e, the revelation, or apocalypse. 3 this whole passage about the signification of these numbers is very obscurely worded in the original. i take the meaning to be the following: the arts or methods of magical working are twelve, if we class them under the twelve signs of the zodiac. the second number mentioned above, 5, is perfect because of its analogy with the pentagram that potent symbol of the sp

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

a point of view-"a hair divided the false and true" i am watching the opalescence of my absinthe, and it leads me to ponder upon a certain very curious mystery, persistent in legend. we may call it the mystery of the rainbow. originally in the fantastic but significant legend of the hebrews, the rainbow is mentioned as the sign of salvation. the world has been purified by water, and was ready for the revelation of wine. god would never again destroy his work, but ultimately seal its perfection by a baptism of fire. now, in this analogue also falls the coat of many colors which was made for joseph, a legend which was regarded as so important that it was subsequently borrowed for the romance of jesus. the veil of the temple, too, was of many colors. we find, further east, that the manipura c

ALEISTER CROWLEY MAGICK WITHOUT TEARS

of their hedgehogs of prejudice. who shall help us here? not the sonorous vedas, not the upanishads, not apollonius, plotinus, ruysbroeck, molinos; not any gleaner in the field of priori; no, a mere devotee of natural history and biology: ernst haeckel. enormous, elephantine, his work's bulk is almost incredible; for us his one revolutionary discovery is pertinent to this matter of sammasati and the revelations of one's inmost subtle structure. he discovered, and he demonstrated, that the history of any animal throughout the course of its evolution is repeated in the stages of the individual. to put it crudely, the growth of a child from the fertilized ovum to the adult repeats the adventures of its species. this doctrine is tremendously important, and i feel that i do not know how to emp

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ion regarding the soul-less state of women refers to a matter of expression. he believed it more generally, but probably based it on victorian male conceptions of "unliberated women. the comment to this and the previous verse may say more about the defensive insecurity of crowley the man than the verses of liber al. in chapter i comment, remember that all this is a male mind trying to contemplate the revelations of a goddess. square peg and round hole problems may arise. i feel a certain necessity to explain that an 'avatar' implies rather a release from the limits of personality than anything else. the scarlet woman and i are peculiarly representative of nuit and hadit by virtue of our attainments in making our consciousness omniform as they re. it must not be supposed that our original i

nite universe; its categories are themselves finite, and the expression "infinite space" is a contradiction it terms. the idea of an absolute and of an infinite god is relegated to the limbo of all similar idle and pernicious perversions of truth. infinity remains; but only as a mathematical conception as impossible in nature as the square root of -1" this passage was written in 1902, e.v, before the revelation of the law. it remains true that 'infinite space is a contradiction in terms, and so on; but this is no argument against the cosmogeny of this book. for above the abyss every idea soever is necessarily a contradiction in terms; see liber 418 for the demonstration of this. there is much more on these points in liber aleph, and in "the urn "breathed" and "light" are highly significant

' is this: by the one a particular form of energy is generated, while there is a general discharge of one's superfluous force in the other. yet a feast implies periodical nourishment. al ii,37 "a feast for the first night of the prophet and his bride" the new comment there should be a special feast on the 12th day of august in every year, since it was the marriage of the beast which made possible the revelation of the new law (this is not an apology for marriage. hard cases make bad law. al ii,38 "a feast for the three days of the writing of the book of the law" the new comment this is april 8th, 9th, and 10th, the feast beginning at high noon. al ii,39 "a feast for tahuti and the child of the prophet-secret, o prophet" the new comment this particular feast is of a character suited only to

and the unconscious, and a debate concerning the right order of conduct, how the will may be accomplished. al ii,61 "there is a light before thine eyes, o prophet, a light undesired, most desirable" the old comment 61. at the ecstasy of this thought the prophet was rapt away by the god. first came a strange new light, his herald. the new comment this chapter now enters upon an entirely new phase. the revelation or 'hiding' of hadit had by now sunk into the soul of the beast, so that he realized himself. al ii,62 "i am uplifted in thine heart; and the kisses of the stars rain hard upon thy body" the old comment 62. next, as hadit himself, did he know the athletic rapture of nuit's embrace. the new comment "uplifted in thine heart- compare the book of the heart girt with a serpent (see equin

ALEISTER CROWLEY EQ I 1

who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because

ALEISTER CROWLEY EQUINOX EQ I 2 2

tarot_ diagram 37. arrangement of the temple for the 29th path in the 4= 7 ritual. after which he explains to him the eighteenth key of the tarot. it represents the moon in its increase in the side of gedulah; it has sixteen principal, and sixteen secondary rays. four hebrew yodhs fall from it. there are also two watch-towers, two dogs, and a cray-fish "she is the moon at the feet of the woman of the revelations, ruling equally over the cold and moist natures, and the passive elements of water 277 and earth" the four yodhs refer to the four letters of the holy name. the dogs are the jackals of anubis guarding the gates of the east and the west symbolised by the two towers. the cray-fish is the sign cancer, the scarabaeus or god kephera "the emblem of the sun below the horizon, as he ever i

ALEISTER CROWLEY EQUINOX EQ I 2

or by the green face, by the white robes starred with the three active colours, by the crown and by the crook and scourge; nor will he chant wondrous hymns of the descent into amennti, the death and resurrection of the god; but he will express all this by some pure symbol, such as the cross, the hexagram, or even the number 6. and those upon his plane will understand him. here, too, we must class the revelations of the pure qabalah, and the discovery of the relations between symbols. so exalted in truth are the states upon this san n a grade that the rational man will almost always fail to understand them. of the rupa visions he has some experience, if only in analogy; he calls the mystic of rupa a silly fool; so too of vedana, whose mystic he calls a besotted ass; but the mystic of san n

ALEISTER CROWLEY EQUINOX EQ I 3

th of metals, the death of those that are base and their resurrection in the prefect forms of gold and silver. a golden and blessed casket of nature's marvels. by benedictus figulus. with a life of the author. edited by a. e. waite. crown 8vo, 4s. 6d. net. a collection of short treatises by various authors belonging to the school of paracelsus, dealing with the mystery of the philosopher's stone, the revelation of hermes, the great work of the tincture, the glorious antidote of potable gold. benedictus figulus connects by imputation with the early rosicrucians. the triumphal chariot of antimony. by basil valentine. translated from the latin, including the commentary of kerckringius, and biographical and critical introduction. edited by a. e. waite. crown 8vo, 4s. 6d. net. a valuable treati

ALEISTER CROWLEY EQUINOX EQ I 6

tion of the new jerusalem. again, two entire degrees of the scottish rite of 33 degree are drawn from the apocalypse, and certainly entered the rite before 1758, and seem as if they were drawn bodily from the rosicrucian militia of the cross: i allude to the 17 degree knight of the east and west, and the 19 degree of grand pontiff, which treat upon the heavenly jerusalem, and the opening scene of the revelations. it was rather a pity that when the late albert pike was revising the rituals, he did not consolidate the rite by changing the places of the 17 degree with the 20 degree, which latter treats of zerubbabel. his predecessor morin, in 1767, did a like thing by the amalgamation of prince adept, which he had in his patent of 1762, with knight of the sun, and supplying the blank thus cre

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

tions. all that is aimed at here is to indicate the five main divisions into which the initiation ceremony naturally divides itself, and the student must bear in mind that each of these five stages is in itself a complete ceremony, and capable of detailed division. let us now take up the various points, dwelling briefly upon each, and remembering that words but limit and confine the true meaning. the revelation of the "presence" right through the later periods of the cycle of incarnation wherein the man is juggling with the pairs of opposites, and through discrimination is becoming aware of reality and unreality, there is growing up in his mind a realisation that he himself is an immortal existence, an eternal god, and a portion of infinity. ever the link between the man on the physical pl

t centre of the solar angel, linking thus heart and brain, that great duality manifesting in this solar system, love and intelligence. this fiery sphere is linked likewise with many others belonging to the same group and ray, and thus it is a literal fact in demonstration that on the higher planes we are all one. one life pulsates and circulates through all, via the fiery strands. this is part of the revelation which comes to a man who stands in the "presence" with his eyes occultly opened. as a many tinted lotus of nine petals. these petals are arranged in three circles around a central set of three closely folded petals, which shield what is called in the eastern books "the jewel in the lotus" this lotus is a thing of rare beauty, pulsating with life and radiant with all the colours of t

y, and can begin to wield power with scientific accuracy and direction. he knows now whence he draws it, and has had a glimpse of the resources of energy which are available. before, he knew that that energy existed, and used it blindly and sometimes unwisely; now he sees it under the direction of the "open mind" and can co-operate intelligently with the forces of nature. thus, in many ways, does the revelation of the presence produce definite results in the initiate, and thus it is judged by the hierarchy to be the necessary preamble to all later revelations. the revelation of the vision. having brought the initiate face to face with the one with whom for countless ages he has had to do, and having awakened in him an unshakable realisation of the oneness of the fundamental life as it mani

in group formation, the initiate now learns the secret of group subordination to the good of the aggregate of groups. this will demonstrate on the physical plane as an ability to work wisely, intelligently and harmoniously with many diverse types, and to co-operate in large plans and wield wide influence. a part of the plans of the planetary logos becomes revealed to him, and the vision includes the revelation of the plan and purpose as it concerns the planet, though as yet the vision is obscured in connection with those plans in their planetary relationship. this brings the initiate through a series of graded realisations to the portals of the fourth initiation. through the entire loosing of the initiate from all trammels in the three worlds and the breaking of all bonds of limiting karm

nd the solar ring-pass-not, and he sees that which he has long realised as a basic theoretical fact, that our solar logos is involved in the plans and purposes of a still greater existence, and that the solar system is but one of many centres of force through which a cosmic entity vastly greater than our own solar logos is expressing himself. in these visions one great purpose underlies them all, the revelation of essential unity and the unveiling of those inner relationships, which, when known, will tend ever more fully to swing the initiate into the line of self-abnegating service, and which will make of him one who works towards synthesis, towards harmony, and towards a basic unity. during the initiation ceremony, the opening of the eyes of the initiate to see and realise, divides itsel

as evolution proceeds, these three circles of three petals gradually unfold, having a simultaneous effect on one or other of the central three. these three circles are called respectively the petals of sacrifice, love, and knowledge. at initiation the rod is applied to the petals in a scientific manner, and regulated according to ray and tendency. this brings about the opening of the central bud, the revelation of the jewel, the withdrawal of that jewel from the casket which has so long shielded it, and its transference to "the crown" as it is occultly called, meaning its return to the monad whence it came. we must clearly recognise that all the above is but an attempt, through the limiting agency of words, to describe the method and the rites whereby spiritual liberation is finally achiev

e of the safeguards of the ceremony. the initiate knows the set figure for his own initiation, but no more. all these three aspects of the work of the masters and initiates in lodge assembled, occupy them until the moment when the rod has been applied. through its application the initiate has become a member of the lodge, and the entire ceremonial then changes, prior to the taking of the oath and the revelation of the word and secret. the sponsors drop back from either side of the initiate and take their places in the ranks, whilst the three buddhas of activity (or their representatives at the first two initiations) take their stand behind the seat of office of the hierophant. the lodge members are grouped differently, and initiates of the same degree as the newly admitted applicant place

e earlier rounds is revealed to him, and he understands, practically as well as theoretically, the evolutionary process in its earlier stages. the key to the three lower kingdoms of nature is in his hands, and certain ideas anent the subject of polarity, of at-one-ment, and essential union, are beginning to come within his range of consciousness, only waiting for the fourth initiation to complete the revelation. this secret of electricity, which is essentially triple in its nature, deals with the brahma or third aspect, and is called sometimes by the following names: 1. the secret of brahma. 2. the revelation of the mother. 3. the secret of fohatic force. 4. the mystery of the creator. 5. the secret of the three who issued from the first (solar system, and also by four mystic phrases conve

e of energy planes fohat third brahma creator physical sun seven, six, five polarity fourth vishnu preserver subjective sun four, three fire fifth shiva destroyer central spiritual sun two as the student will observe, the source of the particular energy concerned is one aspect of the sun. at the sixth and seventh initiations two more secrets are revealed, one a lesser secret preparing the way for the revelation of the fourth. only four secrets of a major order are- 103- initiation, human and solar copyright 1998 lucis trust revealed to initiates on this planet, and herein lies the clue to our position in the scheme of solar evolution. there are only five secrets altogether, of a major kind, revealed in this solar system, owing to the fact that this is a system wherein pre-eminently the fif

ter. let him not sound the lesser notes which awaken vibration within the halls of maya. the disciple who seeks to enter within the portals of initiation cannot do so until he has learnt the power of speech and the power of silence. this has a deeper and a wider significance than perhaps is apparent, for it holds, if rightly interpreted, the key to manifestation, the clue to the great cycles, and the revelation of the purpose underlying pralaya. until a man comprehends the significance of the spoken word, and until he utilises the silence of the high places for the bringing about of desired effects on one plane or another, he cannot be admitted into those realms wherein every sound and every word spoken produces powerful results in matter of some kind, being energised by two predominant fa

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

the physical elemental. in days to come it will be realised that the health of man is dependent upon the health of all allied evolutions, and upon the co-operative action and full expression of the matter of the planet and of the planetary elemental who is himself a composite manifestation of the physical elementals of all manifested nature. second. in the study of the etheric body and prana lies the revelation of the effects of those rays of the sun which (for lack of better expression, we will call "solar pranic emanations" these solar pranic emanations are the produced effect of the central heat of the sun approaching other bodies within the solar system by one of the three main channels of contact, and producing on the bodies then contacted certain effects differing somewhat from those

problem is not soluble as yet exoterically and but little can be revealed to the general public. this is for three reasons: first, the stage reached by man does not permit of his correct apprehension of these abstractions. second, the greater part of the possible explanation is only revealed to initiates who have passed the third initiation, and even to them in a carefully guarded manner. third, the revelation of the close connection between mind and fohat or energy, or between thought power and electrical phenomena the effect of fohatic impulse on matter is fraught with peril, and the missing link (if so it might be termed) in the chain of reasoning from phenomena to its initiatory impulse, can only be safely imparted when the bridge between higher and lower mind, is adequately construct

off the menace incident to the advent of the other group. the arranging of this and the preparing of the way for them in the different countries, specially in europe and north america, is occupying the attention at this time of the master r and the master h .52(135) a group of scientists will come into incarnation on the physical plane during the next seventy-five years who will be the medium for the revelation of the next three truths concerning electrical phenomena. a formula of truth concerning this aspect of manifestation was prepared by initiates on the fifth ray at the close of the last century, being part of the usual attempt of the hierarchy to promote evolutionary development at the close of every cycle of one hundred years. certain parts (two fifths) of that formula have worked o

re study with care: 1. the planes. the manifestation of brahma, the third or substance aspect, and should apply to this entity the same triple constitution as is apparent in the other two. the planes of electric fire, the planes of his lower nature, and the point of blazing forth or conflagration for him (the etheric centres) must be carefully studied. brahma is the positive life of matter; he is the revelation of substance and the blaze that can be seen. 2. vibration. the manifestation of the second aspect. these vibrations of consciousness are the major three words which are the sumtotal of egoic life, the minor three which govern the third aspect of the ego, and the chord of at-one-ment which is that which is sounding forth now. the three aspects of spirit as they are seen can only be e

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

eous happening. a downflow of buddhi takes place along the line of the manasic triangle until it reaches a point at the very centre of the lotus. there, by the power of its own vibration, it causes a change in the appearance of the lotus. at the very heart of the lotus, three more petals appear which close in on the central flame, covering it closely, and remaining closed until the time comes for the revelation of the "jewel in the lotus" the egoic lotus is now composed of twelve petals, nine of- 420- a treatise on cosmic fire copyright 1998 lucis trust these appear at this stage in bud form and three are completely hidden and mysterious. at the same time, the three permanent atoms are enclosed within the lotus, and are seen by the clairvoyant as three points of light in the lower part of

d conscious will and purpose are displayed. here it should be remembered that a profound difference in time and space exists between the logos, or macrocosm, and man, the microcosm. average man comes into incarnation through egoic impulse, based on desire and on the relation of the second aspect to the third aspect or of the self to the not-self. he will eventually bring about (through evolution) the revelation of the first aspect, and then egoic impulse (based on conscious mental apprehension of the purpose in view) will be the dominant factor, and will demonstrate through a definite will to act. in connection with the logos, the first stage has been left far behind, and logoic manifestation is based on will and purpose and on conscious intelligent activity. the reason for this is that th

sent inconceivable to man. esoterically he is stated to have "neither sight nor hearing; he is neither deva nor human in essence. he is occultly "blind" utterly unaware; he is capable only of movement, and resembles the foetus in the womb; that which is coming to the birth only the next greater cycle will reveal. the mystery of the moon70(237) or of the "divine lunatic" is connected somewhat with the revelation (through the premature compassion of our planetary logos) of the life of this nature, informing the dense globe of the moon chain. on his high level, pity awoke in the heart of the planetary logos for certain involutionary existences within the moon chain, and (like the buddha on a lesser scale and at a much later date) compassionate zeal brought the karmic results with which we are

e mental plane. he (synchronously with this sounding) visualises the proposed thought form which is to embody egoic purposes, and pictures it in detail. we must not forget that we are here dealing with those conscious meditations, based on knowledge and long experience, which produce magical results on the physical plane. we are not dealing here with those meditations which have for their purpose the revelation of the inner god, and the bringing in of the illuminating fire of the ego. when this process is proceeding under rule and order, the focal point of energy on the lower mental plane gains in strength; its light or fire makes itself felt; it becomes, in the occult sense, visually objective, and attracts the attention of the lesser builders through a. its radiation or warmth, b. its ac

a. that of the fourth creative hierarchy, who, in their aggregate, form the force centres. b. the emanating influences of the fourth cosmic ether, the buddhic plane, upon which is dependent, throughout the system, the manifestation of that which is tangible and objective. c. the opening up, both macrocosmically and microcosmically, of the fourth aspect of the solar and human egoic lotus; this is the revelation of the "jewel in the lotus" and macrocosmically is the perfect co-ordination of the three aspects through the medium of substance; this is the completion of logoic purpose, which is that of the fourth group. it might be expressed otherwise "when all is known of the significance of fourth dimensional existence, then the fourth order with the fifth will complete the sacred nine" d. th

s in the inner circle of petals, which is the focal point of force for the monad, considered as atma. it must be pointed out that the streams of force which form the "petals of will" have a dynamic activity and (when in action) produce very rapid unfoldment. it is the inner of the two types of force; their mutual interplay provides the necessary stimulus, and results in the opening of the bud and the revelation of the jewel. the other types of energy find their correspondence with those already enumerated but i seek only to mention one of them, that one which reaches the second tier of love petals, via the buddhic permanent atom. the energy thus originating is of a peculiarly interesting kind being the basic energy of all manifestation, and the sum total of the forces which form the sevenf

ALICE A BAILEY05 THE LIGHT OF THE SOUL

- 3- the light of the soul copyright 1998 lucis trust perfect" step by step there is unfolded for us a graded system of development, leading a man from the stage of average good man, through those of aspirant, initiate and master on to that exalted point in evolution at which the christ now stands. john, the beloved disciple, has said that "we shall be like him, for we shall see him as he is" and the revelation of the soul to man in physical plane incarnation works ever the great transformation. christ himself has said that "greater works than i do shall ye do" holding out to us the promise of the "kingdom, the power and the glory" provided our aspiration and endurance suffice to carry us along the thorny way of the cross, and enable us to tread that path which "leads up hill all the way"

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

man being polarized in that factor which is not the mind nor any of the sheaths, can transmit to the physical brain unerringly, accurately and without mistake, that which is perceived in the light of the shekinah which streams from the holy of holies into which the man has succeeded in entering. the truth is known and the cause of every form in all the kingdoms of nature stands revealed. this is the revelation of the true magic and the key to the great magical work in which all true yogis and adepts participate. 49. this particular perception is unique and reveals that which the rational mind (using testimony, inference and deduction) cannot reveal. the meaning here might be stated to be that the mind of man in its various aspects and uses can reveal those things which concern objectivity

ions (stage of development) are known and realised- 130- the light of the soul copyright 1998 lucis trust 14. the characteristics of every object are acquired, manifesting or latent. 15. the stage of development is responsible for the various modifications of the versatile psychic nature and of the thinking principle. 16. through concentrated meditation upon the triple nature of every form, comes the revelation of that which has been and of that which will be. 17. the sound (or word, that which it denotes (the object) and the embodied spiritual essence (or idea) are usually confused in the mind of the perceiver. by concentrated meditation on these three aspects comes an (intuitive) comprehension of the sound uttered by all forms of life. 18. knowledge of previous incarnations becomes avail

evelopment of the forms which symbolize or embody that reality is the guarantee that at some future date all the symbols will achieve the fruition of their mission. a symbol is an embodied idea, the working out in objective existence of some life. this is the consciousness aspect and two great revelations are latent in every symbol or form- 145- the light of the soul copyright 1998 lucis trust a. the revelation of full consciousness, or the streaming forth of that response to contact which is potential or differing as yet in all forms but which can and will be carried forward to the full flood-tide of awareness. b. the revelation of that which the consciousness aspect (the second aspect) is in its turn veiling. the unveiling of the soul leads to the manifestation of the one life. the manif

ch can and will be carried forward to the full flood-tide of awareness. b. the revelation of that which the consciousness aspect (the second aspect) is in its turn veiling. the unveiling of the soul leads to the manifestation of the one life. the manifestation of the son of god leads to a knowledge of the father. the shining forth of the higher self, through the medium of the lower self, produces the revelation of the divine or spiritual self. the matrix holds the diamond and when the matrix reveals its hidden gem, and the work of cutting and polishing is accomplished, the glory of the jewel will be seen. when the lotus plant has grown to maturity, the flower comes to fruition and in the centre of its petals the "jewel in the lotus (om mani padme hum) can be seen. this symbolic aspect of f

e progress. johnson translates this sutra in the words "difference in stage is the cause of difference in development" and goes on to say "the first stage is the sapling, the caterpillar, the animal. the second stage is the growing tree, the chrysalis, the man. the third is the splendid pine, the butterfly, the angel" 16. through concentrated meditation upon the triple nature of every form, comes the revelation of that which has been and of that which will be. the sutra which we are considering sums the preceding ideas and it is interesting to note how this first great result of meditation takes one right back to the true facts anent divine manifestation and emphasizes the three aspects through which every life (from an atom of substance to a solar logos) expresses itself. the great law of

48- the light of the soul copyright 1998 lucis trust subhuman life, as well as to put him en rapport with the second aspect in all superhuman forms. thus it concerns the subjective side of all manifestation and deals with those forces which in every form constitute the consciousness aspect, which concern the christ or buddhic principle and which are the direct cause of objective manifestation and the revelation of spirit through the medium of form. this is the aum. first the breath, then the word and all that is, appeared. just as long as the great existence who is the sum total of all forms and of all states of consciousness continues to sound the cosmic aum, just so long will the objective tangible solar system persist. the following synonyms in connection with this sutra must be borne i

from the three worlds. this they do through: a. study, or mental development, through an appreciation of the law of evolution and an understanding of the nature of consciousness and its relation to matter on the one hand and to spirit on the other. b. meditation, or mind control and thus the creation of that mechanism which renders to the soul the control of the lower vehicles, and makes possible the revelation of the soul realm. c. non-injury. no word, thought or deed brings harm to any form through which the life of god is expressing itself. 4. the final type of karma is described as neither black nor white. no karma of any kind is engendered; no effects are set up through causes initiated by the yogi that can serve to hold him to the form side of manifestation. acting as he does from th

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the lesser lives repeat the process of being, gods, angels, men, and the myriad lives which express themselves through the forms of the kingdoms of nature and the activities of the evolutionary process. all become self-centered and self-determined. iii. the third basic postulate is that the object for which life takes form and the purpose of manifested being is the unfoldment of consciousness, or the revelation of the soul. this might be called the theory of the evolution of light. when it is realised that even the modern scientist is saying that light and matter are synonymous terms, thus echoing the teaching of the east, it becomes apparent that through the interplay of the poles, and through the friction of the pairs of opposites light flashes forth. the goal of evolution is found to be

velopment of that which we call the soul, and which is the highest of the form manifestations the human kingdom. man is the highest product of existence in the three worlds. by man, i mean the spiritual man, a son of god in incarnation. the forms of all the kingdoms of nature human, animal, vegetable and mineral contribute to that manifestation. the energy of the third aspect of divinity tends to the revelation of the soul or the second aspect which in turn reveals the highest aspect. it must ever be remembered that the secret doctrine of h. p. blavatsky expresses this with accuracy in the words "life we look upon as the one form of existence, manifesting in what is called matter; or what, incorrectly separating them, we name spirit, soul and matter in man. matter is the vehicle for the ma

alini fire. i would like here to point out the advisability of each student arriving at an understanding of his etheric body, and this for certain reasons. first, the etheric body is the next aspect of the world substance to be studied by scientists and investigators. this time will be hastened if thinking men and women can formulate intelligent ideas anent this interesting subject. we can aid in the revelation of the truth by our clear thinking and from the standpoint of the present pronouncements about the ether, scientists will eventually arrive at an understanding of etheric forms or bodies. secondly, the etheric body is composed of force currents, and in it are vital centers linked by lines of force with each other and with the nervous system of the physical man. through these lines o

hink more before we utter words, or, as a great teacher has said "through meditation we shall rectify the mistakes of wrong speech" and the significance of word forms, true and correct sounds, and vocal quality will become ever more apparent. the second word of importance in this fourth rule is the word light. first the sound and then the first effect of sound, the pouring forth of light, causing the revelation of the thought form. light is known by what is revealed. the absence of light produces the fading away, into apparent non-existence, of the phenomenal world. the thought form created by the sound is intended to be a source of revelation. it must reveal truth, and bring an aspect of reality to the cognisance of the onlooker. hence the second quality of the thought form in its highest

mensional vision. it is necessary for those who want to act as true transmitters and intermediaries between the knowers of the race and the "little ones" that they keep their eyes on the horizon and seek thus to extend their vision; that they hold steadily the inner realization that they already have and seek to increase its scope; that they hold on to the truth that all things are headed towards the revelation, and that the form matters not. they must seek pre-eminently to be dependable instruments, unswayed by passing storms. they must endeavor to remain free from depression, no matter what occurs; liberated from discouragement; with a keen sense of proportion; a right judgment in all things; a regulated life; a disciplined physical body and a whole-hearted devotion to humanity. where th

ss and premature interpretations of the partially illuminated disciple or probationer. the light first throws into relief and brings into the foreground of consciousness those thought-forms and entities which depict the lower life, and which (in their aggregate) form the dweller on the threshold. thus the first thing of which the aspirant becomes aware is that which he knows to be undesirable and the revelation of his own unworthiness and limitations, and the undesirable constituents of his own aura burst on his vision. the darkness which is in him is intensified by the light which glimmers faintly from the centre of his being and frequently he despairs of himself and descends into the depths of depression. all mystics bear witness to this and it is a period which must be lived through unt

re and so function consciously in the mental body. the work of the initiate and the adept grows out of these achievements and they need not be dealt with here. the battle is spread over quite a series of lives, but in some one life it becomes critical; the final stand is made and arjuna triumphs in the fight, but only by letting krishna assume the reins of control, by learning mind control and by the revelation of the form of god. by distinguishing between the soul and the form, and by a vision of the perfection of the glory which can radiate- 138- a treatise on white magic copyright 1998 lucis trust from the forms "indwelt by god, he learns to choose the way of light and to see his form and all forms as custodians of the light. so he buckles down to the work of making the astral body simp

swallowed up in the general process of nature, and the human kingdom as a whole is a dead loss except for a few emerging and significant figures which the past and the present produce. they have achieved through the sacrifice of the many. but the reaction of men themselves to this teaching is an adequate answer. the sense of immortality, the surety of an eternal future, the innate belief in god, the revelation of the light, the achieving of a wisdom which helps and aids is not the prerogative of the senecas, of the st. pauls, of the akbars of the race. it is found (and sometimes in its purest form) in the humblest peasant. words of wise counsel fall from the lips of the illiterate, and a knowledge of god and a belief in the soul's immortality are discovered to be latent in the hearts of t

n to a fuller expression of the quality of any form, or hold another back from a developed manifestation. it is not opportune here to outline the nature of true astrology. that astrology is a science, and a coming science, is true. that astrology in its highest aspect and its true interpretation will enable man eventually to focus his understanding and to function rightly is equally true. that in the revelations that astrology will make in time to come will be found the secret of the true coordination between soul and form is also correct. but that astrology is not yet to be found. too much is overlooked and too little known to make astrology the exact science that many claim it is. the claim will be fulfilled at some future date, but the time is not yet. certain factors which astrologers

form are perfected, the problems of the natural world will be solved in a large measure. the fully conscious sons of god, aware of themselves whilst in the human form (and they are few as yet, constitute literally the brain of the planetary life. there is a truly occult significance to the words "to throw the light" upon a problem, a condition, or a situation. in its essential meaning it connotes the revelation of the presented idea, of the principle which underlies the outer manifestation. it is the recognition of the inner and spiritual reality which produces the outer and visible form. this is the keynote of all work in symbolism. the work of ascertaining the formulas, of drawing up the subjective charts or plans of intuitive impression and of intense activity on the mental plane is the

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

eatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust discovers the quality of his own soul life, and the purpose for which he has "appeared" b. he finds that this quality expresses itself through seven aspects or basic differentiations, and that this septenate of qualities colours, esoterically, all forms in all kingdoms in nature, thus constituting the totality of the revelations of the divine purpose. this, he finds, is essentially a septenary aggregation of energies, each energy producing differing effects and appearances. this discovery he makes by finding that his own soul is tinctured by one of the seven ray qualities, that he is identified with his ray purpose whatever it may be and is expressing a particular type of divine energy. c. from this point

form; the hidden now appears. knowledge of god and how he veils himself finds consummation in the thoughts of man. the energies and forces receive their secret names, reveal their inner purpose, and all is seen as rhythm, a returning on itself. the great scroll can now be read. god's purpose and his plans are fixed, and man can read the form. the plan takes form. the plan is form. its purpose is the revelation of the mind of god. the past reveals the form, but the present indicates the flowing in of energy. that which is on its way comes as a cloud which veils the sun. but hid behind this cloud of immanence is love, and on the earth is love and in the heaven is love, and this, the love which maketh all things new must stand revealed. this is the purpose back of all the acts of this great

s love. this will come to fruition in the aquarian age, and we shall see brotherhood established on earth. the rule of christ is the dominance of the basic spiritual laws. the mind of christ is a phrase conveying the concept of the rule of divine intelligent love, which stimulates the rule of the soul within all forms, and brings in the reign of the spirit. it is not easy to express the nature of the revelation which is on the way. it involves the recognition by men everywhere that the "mind-stuff" as the hindus call it, to which their own minds are related and of which their mental bodies are an integral part, is also part of the mind of christ, the cosmic christ, of whom the historical christ is upon our planet the ordained representative. when men, through meditation and group service

t the ordained representative. when men, through meditation and group service, have developed an awareness of their own controlled and illumined minds, they will find themselves initiated into a consciousness of true being and into a state of knowledge which will prove to them the fact of the soul, beyond all doubt or questioning. the mystery of the ages is on the verge of revelation, and through the revelation of the soul that mystery which it veils will stand revealed. the scriptures of the world, we know, have ever prophesied that at the end of the age we shall see the revelation of that which is secret, and the emergence into the light of day of that which has hitherto been concealed and veiled. this, our present cycle, is the end of the age, and the next two hundred years will see the

s of the world in the sixteenth century, how strange and impossible it would all have seemed to them! stranger than anything i might here prophecy to you, for we have already seen so much occur, and the testimony to the world of true being is accumulating so fast, that we can no longer stand amazed at any occurrence. the fact of the soul will be brought to the racial recognition in many ways, and the revelation will come along so many lines that all types of minds will be satisfied. i shall indicate only a few. the psychics of the world are increasing greatly in number, and the growing sensitivity of the race to impression is a cause of rejoicing and of danger. all over the world aspirants are registering contacts hitherto unknown, are seeing a phenomenal world usually hidden to them, and

intensification of the light is going on all the time, and this increase in intensity began on the earth at about the time when man discovered the uses of electricity, which discovery was a direct result of this intensification. the electrification of the planet through the wide-spread use of electricity is one of the things which is inaugurating the new age, and which will aid in bringing about the revelation of the presence of the soul. before long this intensification will become so great that it will materially assist in the rending of the veil which separates the astral plane from the physical plane; the dividing etheric web will shortly be dissipated, and this will permit a more rapid inflow of the third aspect of light. the light from the astral plane (a starry radiance) and the li

red being, and the lord of the ray of ceremonial magic brings about the organisation of the divine organism. through the application of the finger of god in its directing and forceful work, we have the cyclic destruction of forms, so that the manifestation of deity may grow in power and beauty. thus the lord of power or will performs the task of destruction, thereby bringing beauty into being and the revelation of god's will and his beneficent purpose. by means of the eye of god light shines forth upon the way of the sun, the path of the planets, and the path of man. the lord of adaptability and the intellect brings into expression and into objectivity the intelligent working out of the divine idea and plan. when the "desire of all nations" shall come, and the cosmic christ shall stand rev

or soul, through the medium of forms, are simply the mental purpose and life direction of the ray lords, whose purpose is immutable, whose vision is perfect, and whose justice is supreme. nine: the mode or method of development for humanity is self-expression and self-realisation. when this process is consummated the self expressed is the one self or the ray life, and the realisation achieved is the revelation of god as the quality of the manifested world and as the life behind appearance and quality. the seven ray lives, or the seven soul types, are seen as the expression of one life, and diversity is lost in the vision of the one and in identification with the one. ten: the method employed to bring about this realisation is experience, beginning with individualisation and ending with in

bility to integrate and to bring into synthetic relation the great pairs of opposites, and thus produce the new forms of spiritual manifestation. but it will also produce the new forms of what, from the standpoint of spirit, may be regarded as material evil. it is the great impulse which will bring into the light of day all that is to be found clothed with matter, and will thus eventually lead to the revelation of spirit and of the hidden glory, when that which has been revealed of the material form has been purified and sanctified. this it was to which christ referred when he prophesied that, at the end of the age, the hidden things would be made plain, and secrets be shouted from the housetops. by means of this process of revelation, within the human family as well as elsewhere in nature

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

t seek to re-interpret them in the light of the present. through self-initiated experiment we can prove their validity; through experience we can establish them as governing forces in our lives; and through their expression we can demonstrate their truth to others. this is the theme of this book, dealing as it does with the facts of the gospel story, that fivefold sequential 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 asc

tstanding individualities, the buddha and the christ, have set their seal upon both hemispheres the buddha being the teacher for the- 10- from bethlehem to calvary copyright 1998 lucis trust orient, and christ the saviour of the occident. whatever may be our personal conclusions as to their relations to the father in heaven or to each other, the fact stands out past all controversy that they gave the revelation of divinity to their particular civilisations, and that in a most significant manner they worked together for the eventual benefit of the race. their two systems are interdependent, and buddha prepared the world for the message and the mission of christ. both embodied in themselves certain cosmic principles, and by their work and sacrifice certain divine potencies poured through and

ssed adherence to authoritative teaching and rules of life, and have not primarily emphasised adherence to the still small voice of the soul. the way to the place of initiation and to the centre where christ may be found is the way of the soul, the lonely way of self-unfoldment, of self-effacement and of self-discipline. it is the way of mental illumination and intuitive perception. initiation is the revelation of love, of the second great aspect of divinity, expressing itself in wisdom. this expression is found in its fullness in the life of christ. he revealed to us the nature of essential love, and then told us to love. he demonstrated to us what divinity is, and then told us to live divinely. in the new testament this unfolding life of living divine love is held before us in three ways

sdom. this expression is found in its fullness in the life of christ. he revealed to us the nature of essential love, and then told us to love. he demonstrated to us what divinity is, and then told us to live divinely. in the new testament this unfolding life of living divine love is held before us in three ways, each progressive in its definition of experience, and each giving us the sequence of the revelation of christ in the human heart. there is first of all the phrase "christ in you, the hope of glory."22 this is the stage which precedes and immediately follows the new birth, the birth at bethlehem. it is the stage towards which the masses of men are slowly but steadily working, and it is the immediate goal for many of the aspirants in the world today. secondly, there is the stage whi

i would, i do not: but the evil which i would not, that i do "for i delight in the law of god after the inward man "but i see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members "oh, wretched man that i am! who shall deliver me from the body of 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 tru

llels. some of these unfoldments in the race lie in past racial history. some lie ahead. one lies immediately possible in the present. as man's physical and mechanical equipment develops to meet his expanding consciousness, he is gradually led to experience more and more of the divine immanence, to perceive more of the divine transcendence, and to register with an increasingly illumined awareness the revelation which is sequentially presented for his education and his cultural growth. today we stand at the very verge of the birth hour of the racial christ, and out from the darkness of the womb of matter the christ child can enter into the light of the kingdom of god. another crisis is upon us, and for this christ has prepared the race, for when he was born at bethlehem, it was not simply t

oice which can tune out all other voices, and as they learn to register the sound which will obliterate all other sounds, they will, as a group, record the new word which will issue forth. at each initiation of jesus, as we shall see, a sign was given; it was a sign which registered upon the consciousness of those who were not initiate. each time, a symbol or form was seen which was indicative of the revelation. christ himself tells us that at the end of the age the sign of the son of man will be seen in the heavens.29 just as the birth at bethlehem was ushered in by a sign, that of the star, so shall that birth towards which the race is hastening be likewise ushered in by a heavenly sign. the appeal which goes up from the hearts of all true aspirants to initiation is beautifully embodied

he vision. the plan and the part to be played by the initiate are shown to him, and he knows what he has to do. this vision is spoken of as "the vision of god" but it is expressed to man in terms of god's will and the completeness of that which god intends. we are intended to be initiate into the mystery of that will. the vision of god is the vision of god's plan. no man has seen god at any time. the revelation of god comes through the revelation of christ "philip saith unto him, lord, shew us the father, and it sufficeth us "jesus saith unto him, have i been so long time with you, and yet hast thou not known me, philip? he that hath seen me hath seen the father."30 christ revealed in himself the will of god and gave to humanity a vision of god's plan for the world, this plan being the com

race. the events immediately ahead are sensed, to be later intelligently considered; there is a moment- 35- from bethlehem to calvary copyright 1998 lucis trust of prevision, a foretelling of movement and activity, of difficultly and service, and of the next unfolding glory. following the vision, as that followed initiation, comes a renewed cycle of test and of difficulty. the truths revealed and the revelation accorded have to be worked out in the experience of daily life. moments of assimilation and reflection must succeed the periods of exaltation and of vision. unless there is a practical experience of that which is known, it remains upon the mountain top of revelation. finally, every initiation leads to expanded service. practical spiritual living must follow the moments on the mounta

into our hearts and minds, and let the reason of the pain drive us to offer it up as our ultimate gift to christ. pain is ever the accompaniment of birth. suffering is found within every birth chamber. the realisation of this awakens the deepest and most constructive kind of optimism in the minds of those who ponder upon world suffering and agony. may it not indicate the birth pangs which precede the revelation of the christ? when it is realised, then we can say with st. paul "for his sake i have suffered the loss of everything, and reckon it all as mere refuse, in order that- 48- from bethlehem to calvary copyright 1998 lucis trust i may win christ, and be found in him, not having a righteousness of my own, derived from the law, but that which arises from faith in christ the righteousness

and stature, and in favour with god and man."64 frequently in the gospel story, we find the word "down" occurring. christ went with his mother "down into egypt; he went "down to nazareth; and again and again he comes down from the mountain-top or from the place of solitude to do his duty among men. after the hidden experience in egypt (for no account of this is given to us in the bible, and after the revelation in the temple and the acceptance of the task to be accomplished, christ returns to the place of duty. in this case, and after the birth initiation, for a period of thirty years, we are told, he functioned as a man in the daily life of the carpenter's shop and in the home with his parents. this home life constituted the test to which he was subjected, and its importance cannot be ove

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

e the whole and to remain apart. the cultivation of a separative spirit. the hidden light. the realisation of selfish desire. longing for material well-being. selfishness, and subordination of all soul powers to this end, leading to building wisely, in relation to the plan. inclusiveness. a longing for wisdom and truth. sensitivity to the whole. renunciation of the great heresy of separativeness. the revelation of the light. true illumination. right speech through generated wisdom. ray three force manipulation through selfish desire. intelligent use of force with wrong motive. intense material and mental activity. the realisation of energy as an end in itself. longing for glory, beauty and for material objectives. submergence in illusion, glamour, and maya, leading to the manipulation of e

illusion, glamour, and maya, leading to the manipulation of energy in order to reveal beauty and truth. the use of forces intelligently for the furtherance of the plan. ordered rhythmic activity in cooperation with the whole. desire for right revelation of divinity and light. adherence to right action- 25- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the revelation of glory and good will. ray four confused combat. the realisation of that which is high and that which is low. the darkness which precedes form expression. the veiling of the intuition. the sensing of inharmony, and cooperation with the part and not the whole. identification with humanity, the fourth creative hierarchy. undue recognition of that which is produced by speech. abnormal

ligent activity. 4. the urge to creative life, through the divine faculty of imagination. this urge is, as can easily be seen, closely connected with the fourth ray of harmony, producing unity and beauty, won through conflict. a. this, on the form side, leads to warfare, struggle and the building of forms which must later be destroyed. on the life side, it leads to quality, vibratory radiance and the revelation upon earth of the world of meaning. b. it is therefore the basic cause of that subtle essence or revelation which is seeking expression through every form in each kingdom in nature. there seems to be no better term by which to express this hidden wonder which must be revealed than the revelation of meaning. this is beginning to happen today. c. it is the result of the ability someti

on of the divine psyche. they will bring into evidence the instinctual, emotional nature of deity, if such human words can in any way express the divine qualitative potencies. the laws of the universe express the divine will, and lead to the manifestation of divine purpose. this is wisdom. they ordain and nurture the plan. the rules for inducing soul control express the divine quality and lead to the revelation of god's nature, which is love. the laws of nature, or the so-called physical laws, express the stage of manifestation or the point reached in the divine expression. they concern multiplicity, or the quality aspect. they govern or express that which the divine spirit (which is will, functioning in love) has been able to effect in conjunction with matter for the production of form. t

r planet. d. the urge to creative life this realisation brings us to the consideration in a little more detail of our fourth point, which is the urge to creative life through the divine use of the imagination. as we have seen, it is necessary for humanity to recognise that there is a world of meaning behind the world of appearances, of form behind what has been called the "world of seeming" it is the revelation of this world of inner meaning that lies immediately ahead of the race. hitherto we have as a race been occupied with the symbol and not with that for which it stands, and of which it is the outer appearance. but we have today largely exhausted our interest in the tangible symbol, and are searching again as a race for that which the outer world of appearance is intended to express

er plane. 2. the production of a truer beauty in the world and, therefore, a closer approximation in the world of created forms to the inner emerging truth. it might be said that divinity is veiled and hidden in the multiplicity of forms with their infinite detail, and that in the simplicity of forms which eventually will be seen, we shall arrive at a newer beauty, a greater sense of truth and at the revelation of god's meaning and purpose in all that he has accomplished from age to age. secondly, the constant effort to render oneself sensitive to the world of significant realities and to produce, therefore, those forms on the outer plane which will run true to the hidden impulse. this is brought about by the cultivation of the creative imagination. as yet, humanity knows little about this

and can not only sense and touch, but can hold and contact at will this hidden world of beauty. the cultivation of this power to enter, hold and transmit is dependent upon three things- 152- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 1. a willingness to bear the pain of revelation. 2. the power to hold on to the high point of consciousness at which the revelation comes. 3. the focussing of the faculty of the imagination upon the revelation, or upon as much of it as the brain consciousness can bring through into the lighted area of external knowledge. it is the imagination or the picture-making faculty which links the mind and brain together and thus produces the exteriorisation of the veiled splendour. if the creative artist will ponder upon

on, and is the effect of the same energy playing upon the personalities of the disciples of the world, and transforming their spirit of aspiration into the light of initiation. the mysteries of the world, the flesh and the devil (to use the symbolic formal terminology of christianity) are to be transmuted with rapidity into those of the mysteries of the kingdom of god, the energy of the soul, and the revelation of divinity. the secret hid by the inverted lotus (the world) is to be revealed by the opened lotus of the kingdom of souls. the secret of the flesh, which is the prison of the soul, is revealed by the perfume of the unfolding lotus of the soul. the mystery of the devil will eventually be seen to be that of the light of god's countenance, which reveals that which is undesirable and

these are called the great approaches of the hierarchy, and they represent the soul of humanity within the racial form. the new group of world servers is that body of men and women who have responded to one of these major approaches. as soon as they have done this, they become a bridging or a linking group between the hierarchy and the race, thus facilitating the task of the planetary hierarchy. the revelation of these approaches, during the time in which they are going on, is only now possible. at the first great approach in lemurian days, when the race of men individualised, only the members of the approaching hierarchy were in any way aware of the purpose. those who were approached registered dimly a deepened urge to rise to better things. aspiration was born conscious aspiration, if s

on and rebuilding, with a brief indication of the process and the result. 3. the final stage of the process wherein the man a. brings the three bodies into alignment. b. passes through a crisis of evocation, thus, as the bhagavad gita says, becoming "manifest through the magical power of the soul. c. enters into a phase of light, wherein the man sees clearly the next step to be taken. d. receives the revelation of the plan and of what he has to do in connection with it. e. integrates the three bodies into one synthetic whole, and is therefore ready for the technique of fusion, which is suited to his ray type. this will bring us to our second point which concerns the technique of fusion and the emergence into activity of the personality ray. just what do we mean by integration? we are apt t

two sides and of the one who is at the centre. all three more forward to perfection. this is typical of a fourth ray consummation, and if this thought is applied with due reflection to the problem of the fourth kingdom in nature, the fourth creative hierarchy, humanity itself, the beauty of the phrasing and the truth of the statement must inevitably appear. with this blazing forth of light comes the revelation expressed for us so adequately in the closing words of the fourth ray formula. man sees and grasps the final purpose for the race and the objective ahead of this fourth kingdom in the great sweep of the divine manifestation. it is valuable also to remember that this revelation comes to the race in three stages: 1. individually, when the disciple "relinquishes the fight in order to s

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

p their fellow disciple to change the undesirable condition. i count on one thing only, my brothers, and that is your deep sincerity. it is not a negative thing (as some claim) to point out a fault or error. as the clear light of the soul pours in, it reveals the personality for what it is. if true dispassion is practised, this group of disciples can see things as they are and remain untouched by the revelation of the desirable or the undesirable qualities. if you are depressed or irritated or hurt by such revelation, it indicates a basic lack of dispassion and proves attachment to the personality and to the opinions of others. secondly, it is essential that all disciples in an ashram should be contemplatives, but contemplatives in the occult sense and not the mystical. in any meditation w

rs will automatically respond to the telepathic sensitivity of such groups as will be found working in the many ashrams of the masters? the result of this success will not be the recognition of any particular group but it will lead to the recognition of a universal power and the state of mind of disciples of all degrees. this will establish in time and without controversy the unity of all beings. the revelation of unity through the power of thought is the glorious consummation of the work of the brotherhood and to this you do, as do all disciples, respond in your highest moments. it can, in a smaller way and according to the measure of your consecration, be your glory and- 22- discipleship in the new age- volume i copyright 1998 lucis trust your goal also if you hold the thought of oneness

es which construct the forms and fabricate the outer garment of deity and the human spirits. you will note here, consequently, the possibility that this group's main initial work will be concerned with the problem of reincarnation. that problem deals with the taking of an outer garment or form under the law of rebirth. 8. the psychologists will form this next group and they will be concerned with the revelation of the fact of the soul and with the new psychology which will be based upon the seven ray types and the new esoteric astrology. their major task will be to relate, through approved techniques, the soul and the personality, leading to the revelation of divinity through the medium of- 32- discipleship in the new age- volume i copyright 1998 lucis trust humanity. they will act also as

e new truths is concerned. to this christ referred when he said that it was not possible to put new wine into old bottles for that which is old will be destroyed by the expanding new life. the initiate, therefore, stands ready, for what? for the instant recognition of what is new, for its immediate grasp and the treading of the new step in the unfoldment of the pioneering human consciousness, for the revelation steadily and constantly presented of the new and superseding concepts. these concepts possess a dynamic expulsive power and satisfactorily meet human need in the immediate cycle. he is ready for the instant relinquishing of all that seems futile and unnecessary and inadequate to the need of the hour, and for the reception of the power from on high which breaks and destroys that whic

r grasp of reality and a deeper understanding of the plan and his part in it, or the "veils of earth" close over his head; the vision fades and he reverts into the life of an ordinary human being, probably for the period of the incarnation wherein the opportunity was offered to him. should he, however, go forward through that door, then (according to the initiation which becomes possible) will be the revelation and its attendant consequences. the revelation will not be the revelation of possibilities. it is a factual experience, resulting in the evocation of new- 71- discipleship in the new age- volume i copyright 1998 lucis trust powers and capacities and the recognition of new modes and fields of service. these powers are conditioned by past developments and the presence of these capacit

pment of all who are struggling towards the portal of initiation. the vow of silence which all disciples take must still be kept, but the power to share knowledge, experience and the gains of illumination must at the same time be cultivated; in the light which streams forth from the centre of light, all that concerns the personality and service must stand revealed. all secrets must fade away, yet the revelations which come as one progresses along the path must be held in the secret chamber of the heart where none may see them but those who share the same secrets. the reticence to be cultivated is that of relationship with the group of masters and the hierarchy, plus the knowledges you share with those who walk shoulder to shoulder with you upon the way. you withhold also, as dangerous, kno

of beauty, colour and inspiration, and thus it clothes and veils ideas. there is an occult (hidden) beauty also to be achieved in the field of art. this conveys a different sense of beauty, colour and inspiration, clothed in those forms which reveal ideas. mystical beauty veils, in beauty, the ideal. occult beauty reveals, in beauty, the ideal. for you the occult achievement must be the goal, and the revelation of ordered beauty in time and space must constitute your synthetic effort. ponder on these words and definitions, for in them is to be found the secret of true creativeness. meditate upon the distinctiveness of mystical inspiration and occult revelation and on their synthesis in all great achievement. the integration of the personality has been your task of late, carried forward bot

ighted way" third month. integration "the way of love leads to the presence of the self. that self am i" fourth month .c ontact "i see that presence as myself. i merge myself in light" fifth month. service "the sons of men must- 315- discipleship in the new age- volume i copyright 1998 lucis trust all be led to tread the way of love" sixth month .t he plan "the plan for man has three great goals. the revelation of love; the illumination of the mind; the evocation of the will" the major task, however, which i set you will be most difficult for you to do, but i ask you most definitely to do it in the interests of your own development and, above all, in your growth and service both to the world and to your group brothers. speak little, and endeavour to work each day with a conscious, definite

magnetic that you will become a focal point of inspiration and loving service to all around you. resume your creative work, my brother, and let the love that is deeply hidden in your nature emerge more fully to the surface in relation to the many and not only to the few. i would suggest that you follow the meditation suggested below. it is definitely a fifth ray meditation and has for its purpose the revelation of the science of service. the fifth ray of concrete knowledge is, in reality, that on which a man learns to use all acquired knowledge of the "form divine" in such a way that the inner life is served and the outer form becomes the magnetic expression of the divine life. it is the ray of intelligent love above all else, just as the second ray is the ray of intuitive love a fact whic

wn soul, fostered by meditation, expressed in selfless service, and increasing in radiance through the intensification of your soul's life. live, therefore, as a soul and forget the personality. give not so much time to the consideration of the faults and mistakes of the past. self-depreciation is not necessarily a sign of spiritual growth. it is often the first result of a soul contact and means the revelation of personality limitations covering many years. that has a temporary value, provided you again turn your eyes to the soul. forgetting the things that lie behind let the light of your soul lead you where it will. be, as i have told another of my disciples in the group, the sannyasin living in the world of men, yet having your interests in the world where the great ones work. you are

begins to do something constructive towards materialising it. this, many throughout the world are beginning to do. a man becomes a world disciple in the technical sense when the vision is to him an important and determining fact in his consciousness and one to which all his daily efforts are subordinated. he needs no one to reveal the plan to him. he knows. his sense of proportion is adjusted to the revelation and his life is dedicated to bringing the vision into factual existence in collaboration with his group. it is, therefore, a gradually unfolding process up to a certain stage. after that stage has been reached, it is no longer the vision which is the dominant factor but the field of experience, of service and of achievement. ponder on this. some day you will understand. there is bot

ALICE A BAILEY13 PROBLEMS OF HUMANITY

world collaboration. she was forced into participation in the world war. russia is the home of a germinating revelation of great spiritual value and group significance a revelation for all mankind. it is the dimly sensed and somewhat inaccurate realization of this which has led to her insidious propaganda. russia has created fermentation in other countries before she herself really knows what is the revelation of which she is custodian. her activity is therefore premature. the true secret of brotherhood (one hitherto unknown and unrealized) is hers to give the world, but as yet she knows not what it is. this fact, that russia is the spiritual custodian of a revelation, is sensed by the other nations in the world; and the first reaction has been fear, based on certain initial mistakes and

ality. it is, above all else, the power to love and to go out towards that which is other than the self. it confers the ability to grasp ideas. the history of mankind is fundamentally the history of the growth of ideas, progressively realized and of man's determination to live by them; with this power goes the capacity to sense the unknown, to believe in the unprovable, to seek, search and demand the revelation of that which is hidden and undiscovered and which century after century owing to this demanding spirit of investigation is revealed. it is the power to recognize the beautiful, the true and the good and by means of the creative arts to prove their existence. it is this inherent, spiritual faculty which has produced all the great sons of god, all truly spiritual people, all artists

e to the spiritual life is the hope of revelation. never before has man's need been greater and never has the surety of revelation been more certain; never has the spirit of- 81- problems of humanity copyright 1998 lucis trust man been more invocative of divine aid than it is today and, therefore, never before has a greater revelation been on its way. what that revelation will be, we cannot know. the revelation of the nature of god has been a slow unfolding process, paralleled by the evolutionary growth of the human consciousness. it is not for us to define or limit it with our concrete thinking but to prepare for it, to unfold our intuitive perception and to live in expectation of the revealing light. a world religion, an expected revelation and then the development of the habit of spirit

vilizations, there is only one humanity without distinction or differences in its essential nature, in its origin, its spiritual and mental objectives, its capacities, its qualities and its mode of development and of evolutionary unfoldment. in these divine attributes (for that is what they are) all men are equal; it is only in relation to time and in the extent to which progress has been made in the revelation of innate divinity in all its fullness that temporary differences become apparent. it is the temporary differences and the sins which ignorance and inexperience betray which have engrossed the attention of the churches to the exclusion of the penetrating, piercing vision of the divine in every man. it is the fact of brotherhood which the churches must begin to teach not from the ang

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

od. at the highest point of this consummated knowledge and at the moment of his complete surrender to the necessary sacrifice of his life to the fulfilling of this plan, suddenly a great expansion of consciousness took place. the significance, the intention, the purpose of it all, and the comprehensive divine idea (as it existed in the mind of the father) dawned upon his soul not on his mind, for the revelation was far greater than that. he saw still further into the meaning of divinity than had ever before seemed possible; the world of meaning and the world of phenomena faded out and esoterically speaking he lost his all. for the time being, neither the energy of the creative mind nor the energy of love were left to him. he was bereft of all that had made life bearable and full of meaning

the buddha and the christ "i am the light of the world" this light will now flood the world of men, bringing illumination to men's minds and light into the dark places of human living. it is light and above all else "life more abundantly" which christ will bring, and until he- 30- the reappearance of the christ copyright 1998 lucis trust brings it we know not what it signifies; we cannot realise the revelation which this will entail and the new possibilities which will open up before us. but through him, light and life are on their way, to be interpreted and applied in terms of goodwill and of right human relations. for this the spiritual hierarchy is preparing. this time the christ will not come alone for his co-workers will come with him. his experience and theirs will be the reverse of

nity with which christ is today faced and the response he made in 1945 when he signified his intention to reappear and gave the great invocation to us as an aid in the preparatory work with which we are immediately confronted. it would seem appropriate at this point to consider the nature of the work which he will do and also the teaching which he will probably give. the fact of the continuity of the revelation and teaching given down the ages entitles us to a wise consideration and spiritual speculation upon the probable lines which his work will take. over the years, much has been given out from many sources, schools of thought and churches about the christ, the situation which he faces and the probabilities as to his reappearance. disciples, aspirants, and men of goodwill have done much

t upon them the life of the planet is dependent; they are also closely related to the despised psychic powers (today so stupidly approached and ignorantly used, yet these powers (when correctly assessed and used) will prove of enormous usefulness in the sciences which the mysteries will reveal. the mystery of the ages is, through the reappearance of the christ, on the verge of revelation. through the revelation of the soul that mystery (which soul knowledge veils) will stand revealed. the scriptures of the world have ever prophesied that, at the end of the age, we shall see the revelation of that which is secret and the emergence of that which has hitherto been concealed, into the light of day. as we know, our present cycle marks the end of the piscean age; the next two hundred years will

arrogance of the theologians as wrong and undesirable dividing (as they have) the world into believer and unbeliever, into christian and heathen, into the so-called enlightened and the so-called benighted and as contrary to all that he himself held and believed when he said "other sheep i have which are not of this fold (john x.16) it is not the evil rampant in the world today which is hindering the revelation and hindering the unfoldment of the spiritual life. that evil is the result of the misapprehension and the wrong orientation of the human mind, of the emphasis upon material things which ages of competitive activity have brought about; it rests upon the failure of the religious organizations throughout the world to preserve the truth in its purity and to avoid the fanatical idea tha

erarchy. religion, the science of invocation and evocation as far as humanity is concerned, is the approach (in the coming new age) of a mentally polarised humanity. in the past, religion has had an entirely emotional appeal. it concerned the relation of the individual to the world of reality, of the seeking aspirant to the sought-for divinity. its technique was the process of fitting oneself for the revelation of that divinity, of achieving a perfection which would warrant that revelation, and of developing a sensitivity and a loving response to the ideal man, summarised, for present day humanity, in the christ. christ came to end the cycle of this emotional approach which had existed since atlantean days; he demonstrated in himself the visioned perfection and then presented to humanity a

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

e is the more spiritual expression of the second ray of love-wisdom, which has in the past led to material success but which can flood the world, via france, once she dies to self. capricorn, ruling paris, signifies both death and initiation into the spiritual life, and here lies the choice for france. with the cooperation which pluto can give in bringing about those conditions which will lead to the revelation of virgo (ruling the soul of paris) there is possible in connection with this powerful and influential country a contribution to the life of humanity which will be effective in bringing about the new desired conditions in europe, but france's demand for her personal security must give place to the security of the whole from aggression and evil and fear, and all thought of revenge up

f this century must be dedicated to rebuilding the shrine of man's living, to reconstructing the form of humanity's life, to reconstituting the new civilisation upon the foundations of the old, and to the reorganising of the structures of world thought, world politics, plus the redistribution of the world's resources in conformity to divine purpose. then and only then will it be possible to carry the revelation further. be of good cheer, for there is no true defeat of the human spirit; there is no final extinction of the divine in man, for divinity ever rises triumphant from the darkest pit of hell. there is need, however, to overcome the inertia of the material nature in response to human need, individually and by the nations not engrossed with the essentials of the situation. this shows

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

all the kingdoms and lead up to: 1. the unfoldment of the divine consciousness. this starts in the mineral kingdom. 2. the expression of the soul. this is typified in the vegetable kingdom with its uses and beauty. 3. the manifestation of the christ. this is the recognised goal of the animal kingdom which works towards individualisation- 54- glamour: a world problem copyright 1998 lucis trust 4. the revelation of the glory of god. this is the objective before humanity. 4. glamour upon the higher mental planes. the dweller on the threshold. we will now touch very briefly upon the problem of the dweller on the threshold. this dweller is oft regarded as a disaster, as a horror to be avoided, and as a final and culminating evil. i would remind you nevertheless that the dweller is the "one who

; the light which is in man, self-induced and self-generated, fails ever to penetrate into or to dissipate the gloom and the foggy miasmic conditions. the only light which can dissipate the fogs of glamour and rid the life of its ill effects is that of the soul, which like a pure dispelling beam possesses the curious and unique quality of revelation, of immediate dissipation, and of illumination. the revelation vouchsafed is different to that of the intuition for it is the revelation of that which the glamour veils and hides, which is a revelation unique to the astral plane and conditioned by its laws. this particular utilisation of soul light takes the form of a focussed concentration of the light (emanating from the soul, via the mind) upon the state of glamour particular or specific, or

these i ask you to work. i would remind you here also that as in all else in manifestation there is a group personality and a group soul; you must learn clearly to distinguish between the two and to throw the entire weight of your influence, desire and pressure on the side of the group angel. in this way there might occur that stupendous recognition for which all initiation prepares the applicant the revelation of the presence. section three the ending of glamour- 96- glamour: a world problem copyright 1998 lucis trust we come now to the consideration of the third section relating to world glamour. it is difficult to write clearly about this matter because we are in the midst of its most concentrated expression the worst the world has ever seen because glamour, incident to centuries of gre

condition the world process. these revelations or subjective, vital impressions are revealed by the intuition and have nothing to do with the knowledges, impressions and impacts which are related to the three worlds of human evolution, except in so far that (when grasped and apprehended) they have steadily transformed man's way of living, revealed to him his goals, and indicated his true nature. the revelations given throughout the ages and impressed on the minds of those trained to receive them deal with the great universals, are concerned with the whole, and lead to a developed appreciation of the oneness of life and with hylozoistic expression. two paralleling processes have produced humanity and its civilisation: one is the evolutionary process itself whereby the mind of the individua

this presence is the impelling force behind all revelation and is in reality god immanent, striving ever for recognition and itself impelled thereto by the fact of god transcendent. 3. the influence of the angel, who is the individualised seed of consciousness through whom- 105- glamour: a world problem copyright 1998 lucis trust after due growth and response of the personal lower self, will come the revelation of the presence. all true revelation is concerned with the unfolding glory of divinity in some field of expression, thereby testifying to the latent hidden presence. 4. the reaction of the intuitives throughout the world to that revelation and the form in which they present it to the world thinkers. these latter are ever the first to appreciate and appropriate the new truth. the int

lusion appears and misinterpretation and misrepresentation take place. these untrue interpretations of revealed truth, when they have lasted long enough and have acquired momentum, add to the general illusion and become part of it and thus feed and are fed by the world illusion. this is the built-up illusory form of thought, developed down the ages, which controls so much of the mass belief. when the revelation reaches this stage, the mass of men become involved; they recognise the illusion as the truth; they regard this illusion as reality; they fail to grasp the significance of the veiled, symbolically presented revelation but confuse it with the illusory presentation, and thus the intuitively perceived revelation becomes a distorted, twisted doctrine. theological interpretations and dog

race. he then sees a vision, hears a voice, registers a message, or highest form of all he becomes a channel of power and light to the world, a conscious embodiment of divinity, or a custodian of a divine principle. these forms constitute true revelation, imparted or embodied; they are still rare but will increasingly be developed in humanity. 7. the next few stages are called, in preparation for the revelation: a. the relinquishing of the higher way. b. the return to the angel, or a refocussing in the soul. c. a pause or interlude for constructive thinking, under the influence of the angel. d. the turning of the mind to the formulation of those forms of thought which must embody the revelation. e. then again a pause which is called "the pause preceding presentation" 8. the presentation of

he revelation: a. the relinquishing of the higher way. b. the return to the angel, or a refocussing in the soul. c. a pause or interlude for constructive thinking, under the influence of the angel. d. the turning of the mind to the formulation of those forms of thought which must embody the revelation. e. then again a pause which is called "the pause preceding presentation" 8. the presentation of the revelation or of the imparted truth and its precipitation into the world of illusion comes next. in that world of illusion, it undergoes the "fiery ordeal" wherein "some of the fire within that which is revealed wings its way back to the source from whence it came; some of it serves to destroy the revealer, and some to burn those who recognise the revelation" this is a phase of agni yoga which

sence, functions as a consuming fire and waits for the hour of total revelation. this is a symbolic rendering of a great truth. in the case of the individual initiate, the third initiation, the transfiguration, marks the consummation of the process. only glory then is seen: only the voice of the presence is heard and union with the past, the present and the future is reached. 9. the succumbing of the revelation to the prevailing illusion, its descent into the world of glamour, and its subsequent disappearance as a revelation and its emergence as a doctrine. but, in- 109- glamour: a world problem copyright 1998 lucis trust the meantime, humanity has been helped and led forward; the intuitives continue to work and the inflow of that which is to be revealed never ceases. this basic technique

in the second, the time cycle is short. a very good instance of this process is demonstrated by one of the secondary points of revelation in connection with the teaching which emanated from the hierarchy (the custodian of secondary revelations, as shamballa is of primary) fifty years ago and which took the form of the secret doctrine. h.p.b. was the "penetrating, sensing, appropriating intuitive" the revelation she conveyed followed the accustomed routine of all secondary revelation from the source to the outer plane. there the minds of men, veiled by illusion and clouded by glamour, formulated it into an inelastic doctrine, recognising no further revelation and holding steadily many of the theosophical groups that the secret doctrine was a final revelation and that naught must be recognis

ve and sacrifice. the lives of these revealers were symbolic representations of that which they taught, and the rest of their teaching but an extension of their central themes. their contribution was an integral part of the general revelation of the ages which has led men from the primitive state of human existence to the complex state of modern civilisation. this general revelation can be called the revelation of the path which leads out of form to the centre of all life; the purity of this revelation has been preserved down the ages by a small handful of disciples, initiates and true esotericists who have always been present upon the earth defending the simplicity of that teaching, seeking for those who could respond to and recognise the germ or seed of truth, and training men to take th

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

to supplement or complement each other which will be of use in balancing the group, as a working unit under spiritual impression. the discovery of a weakness in a group brother should only produce the evocation of a deeper love; the discovery that you have made a mistake (if you have) in interpreting a brother should only prompt you to a renewed vital effort to approach more closely to his soul; the revelation to you of a brother's strength will indicate where you can look for help in any hour of your own need. state frankly what you feel as you work month after month at this task of group rapport, deliberately tuning out criticism and substituting for it analysis an analysis impersonally given; state truthfully what you sense and register. your conclusions may be right or wrong, but a de

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

heavens, and guarded by the angel. behind the cross, another cross appears, but that he may not reach (the angel guards the way) until the bull has rent and torn the man, and then the light shines forth; until the serpent dread has wrestled with the man and brought him to his knees, and then the lifting up into the light; until the lion has been tamed, the secret of the sphinx revealed, and then the revelation of the inner light; until the man has lifted up his water-pot and joined the ranks of those who are the water-bearers, and then the flowing of the stream of life will fill his water-pot and drain the rancid pool and cleanse its source and thus reveal the hidden way which leads unto the innermost light, hid by the final cross. then, from the cross of man, the initiate finds his way

n and consequent stabilising of the life on the physical plane. virgo the mind, under the influence of virgo, which has been analytical and critical, changes to that quality of mind which is best described by the words, illumination and revelation. the christ to whom the virgin must eventually give birth is recognised as present in the womb, though not yet born. life is recognised. the process of the revelation of the christ consciousness is carried intelligently forward and the selfish aspirations and experiments of the undeveloped man give place to the selflessness of the illumined and intuitive disciple. sagittarius this is now the sign of the one-pointed disciple. the life of fluid response to matter becomes that of the focussed response to spirit and preparation for initiation in capr

sons for the exaltation and the fall of certain planets in certain signs, i am concerned with the effect of the waxing and the waning influence upon the subject, man. bear this in mind and at the same time remember that we are occupied with the great illusion which it is the major task of man in this particular world cycle to master and dissipate, and so to inaugurate the reign of the real. it is the revelation of the real which is the task all initiates undertake after the final- 79- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust experience of the twelve final tests in the twelve signs. therefore, when we find that the power of mercury is lessened in pisces and that it finally "falls" in that sign, what is the esoteric and spiritual meaning? simply

rays- volume iii: esoteric astrology copyright 1998 lucis trust to the higher spiritual aspect and brought under the control of the solar angel. the effect of mars is, therefore, largely mass effect and group results, producing great struggles but leading finally to great revelation. in aries, it is the final revelation of the nature of knowledge and the purpose of incarnation; in scorpio, it is the revelation of the vision of liberation and service; in sagittarius, it is the revelation of the purpose of soul control over the lower kingdoms in nature, via the human centre of energy. it must consequently never be forgotten that mars establishes relations between the opposites and is a beneficent and not a malefic factor, as is so often supposed. when we come to study the hierarchies and th

nt of balance between soul and body has been reached in libra and it is in scorpio that the preponderance of the spiritual energy is imposed upon the lower personal forces. scorpio governs "the initiates" which is the true esoteric name of man, and through its hierarchical planetary ruler, the sons of mind, the messengers of deity are revealed, but it is through mars and the martian activity that the revelation comes about. secondly, mars is closely related to sex, which is an aspect of the pairs of opposites, and its effect is also definitely to vitalise the blood stream; it vitalises, purifies and stimulates all aspects and organisms in the body, via the blood stream. it will be obvious to you, therefore, how the tests in scorpio and the activity of mars are potent to arouse the entire l

ch is the personality, the form, the self-conscious man- 166- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. bringing into manifestation thereby the hidden man of the heart, the christ within, the soul, the group conscious man. what will be the objective and the consummation of the activity of the cardinal cross during the next solar system is hidden in the revelation which comes to the man who has taken the third initiation. it is connected naturally with the spirit or first aspect of divinity, or with the monad and with the expression of the divine consciousness. until a man has, however, taken this initiation, he profits not from anything that i could tell him in this connection. for its impartation also, words are useless and in fact do not e

ergy or vibratory activity an awakening of consciousness in the form so that it becomes aligned to or closely related to their own. all revelations appear to emerge into the consciousness of the race in their lowest or most material form because the "ascent of knowledge towards wisdom" is always the key to progress, and, therefore, exoteric psychology and exoteric mundane astrology had to precede the revelation of their significance; the nature of the form had to be made apparent and man accustomed to it before the meaning behind the form could be revealed. you may ask what is the reason for this mode of procedure? i can give you one among many which, with a little intuitive reflection, should be convincing to you. the understanding and the reasoning powers of the soul are complete and dev

ject of the attention of the soul and that with which it primarily identifies itself) brings about the stage of static concretion in the earth sign capricorn. the other word is "immortality" which is the divine aspect of self-preservation; it is the major conditioning factor in the creative process and leads to the whole revelation of evolution, to the recurrent appearance of life in form, and to the revelation of life in form. in capricorn, at the third initiation, this life aspect assumes primary importance- 187- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust you will see, therefore, why the cardinal cross is so mysterious; also why both cancer and capricorn are so little understood by modern astrology and why, in the last analysis, only the initi

entences which will indicate (for each sign )this "growth of light in light" as it is esoterically called, bearing in mind that we are attempting to express conditions connected with- 194- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the soul whose essential nature is light. this soul-light affects the form as evolution proceeds and produces sequentially the revelation of that form, and of the nature of space-time as well as of the goal. 1. aries. the light of life itself. this is the dim point of light found at the centre of the cycle of manifestation, faint and flickering. it is the "searchlight of the logos, seeking that which can be used" for divine expression. 2. taurus. the penetrating light of the path. this is a beam of light, streaming fo

ou will eventually arrive at an insight into the relationships we touched upon earlier when we discussed the rulers of this sign exoteric and esoteric which brought the cancer subject into contact with virgo, aquarius and scorpio. from one point of view, you have the imprisonment of the soul and the glorification of the personality demonstrated, ending with death in scorpio; in the other you have the revelation of the christ within the form, the revelation of the serving individual and the revelation of the final victory over death. when to the above recognitions you add the place which the planets hold in this sign, you have a most remarkable and at the same time rather abstruse situation indicated and because this is the final cross of initiation one which will only become really clear w

ty along the stream of love which emanates from the hierarchy itself. pisces governs this effort of the hierarchy because the highest aspect of pisces which humanity can at this time in any way comprehend is that of mediatorship. this is the energy of mediation, of right relationship. today as never before the hierarchy stands as a "mediating transmitter" between: 1. humanity and the will of god. the revelation of the true significance and purpose of that will as it stands behind all world events is needed now as never before. this can come through a closer relation between the hierarchy and humanity. 2. humanity and its karma, for it is equally essential that the laws for the transmutation of karma into active present good are clearly grasped. 3. humanity and cosmic evil, focussed for man

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

no longer serve its originating purpose. methods and techniques may change; dogmas and doctrines appear and disappear as the ageless wisdom presents itself, generation after generation, and the continuity of revelation unfolds as the need of humanity demands it; but the underlying objective of all esoteric schools (including, therefore, the arcane school) remains ever the same. that objective is the revelation of divinity in man and in the universe, and this leads inevitably to the acknowledgment of god transcendent, and of god immanent. it is right that the terminologies and the presentations of the one truth should change with the changing times, thus meeting the need of the varied peoples of the world, but that which they seek to express remains forever unalterable. it is to be hoped t

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

ration was experienced; that positive ions increased the blood pressure and produced general discomfort, and negative ions lowered the pressure and brought a feeling of comfort and relaxation. the question arises whether the healer's radiation has the effect of ionising the atmosphere surrounding the patient. i must point out that to answer such a question accurately would necessitate two things: the revelation of one of the mysteries for which mankind is not yet ready, and at the same time the giving of an answer which would be quite inexplicable to you, for there is no terminology adequate to the latent truth. in this truth is embodied the whole story of duality which is the story of the relation of the negative and positive aspects of the living process. certain things, however, i can p

hich the master, working through a relatively perfect body, depends upon to keep it in good health. this is a somewhat new piece of information and one which when recognised will appear both simple and reasonable "that which they produce" in this case, and to the healer, means the outer tangible form; there are other significances, but with these we need not here deal. the "secret" referred to is the revelation of the manner in which good health may be preserved. it is not the secret of how to cure the physical vehicle when "bodily ills" are present. but there is a secret of good health which is known to all initiates above the third initiation; and this they can simply employ, if they so choose. however, they may not so choose always unless they are working with other parts of the plan wh

an analogous but less difficult problem; i am here, however, considering only the physical body of a human being, which is not a principle because it is not in any way a goal; it is not the seed or germ of anything. any changes wrought in the physical body are secondary to the goal of- 363- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust conscious response to the revelation of an emerging divinity. i have felt it necessary to emphasise this because of the confusion in men's minds anent the subject. to sum up: the physical body is not a principle; it is not a main object of attention of the aspirant; it automatically responds to the slowly unfolding consciousness in all the kingdoms of nature: it constantly remains that which is worked upon and not that

they were not interested in evoking the living activity of the master on his own behalf (even though he would never do so: this they did not know, but were entirely preoccupied with their own grief. the evocation, had they attempted it, would have been useless, but the good that might have- 387- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust come to them and the revelation they might have received as to the deathlessness of the soul would have greatly illuminated them and might have produced a christianity built around a living christ and not around a dead christ. in radiatory healing, we are told that "the healer must seek to link his soul, his brain, his heart and auric emanation" you will note two points connected with this particular instruction w

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ed with and confined to the acceptance and the following of the precepts contained in the world scriptures; it cannot be held down to the implications given to these scriptures by an orthodox- 41- education in the new age copyright 1998 lucis trust priestly caste, nor can the trends of ancient theologies govern. god can be known by his works, and these works can be more easily appreciated through the revelations education and science i. knowledge. civilisation. culture. illumination petals the masses of men. the intellectuals. spiritual man path of discipleship. path of initiation. path of purification plus religion and philosophy ii. l ove. cooperation .l oving understanding .g roup love petals the intellectuals .t he hierarchy. world aspirants plus governments and social order iii. will

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ed impulse; it must constitute the motivating impulse at the centre of the disciple's being" thus spoke one of the masters not long ago to a disciple who sought to grasp the synthetic effect of inspiration. it is the will and its immediate evocation which is the major need of this particular group of my disciples. the hierarchical plan is the objective of that will; the purpose of sanat kumara is the revelation which comes to those who demonstrate that will, and it is the strength of the divine power which makes that will possible. strength is to power what desire is to aspiration, or what the personality- 22- discipleship in the new age- volume ii copyright 1998 lucis trust is to the soul. it is the revelation of quality. i have started this communication with this note of will because th

group, and it has two uses if i might so express it from your particular point of view. one produces a group- 171- discipleship in the new age- volume ii copyright 1998 lucis trust inclusiveness, which integrates you with your group brothers into my group and brings a revelation of the hidden side of a chela's life. when i say this i refer to his new astral conditioning. this is given the name of the revelation of group feeling. this subject is vaster in its implications than you might surmise, for it concerns united group sensitivity or response, outwards to the world of men, inwards to the hierarchy, and upwards to the monad. it does not concern the sum total of the petty moods and feelings of the personalities of the group members. its second use is to bring about contact with the maste

s of the individuals in the group, and these, together, constitute and form the astral body of the group. when this reaction has been established (and a spirit of non-criticism and of love will greatly aid in the process, the group together can arrive at the second purpose of the formula, which is called "the discovery of the point within the circle" this signifies as far as the group is involved the revelation of the central coherent force of the group itself. this is at the same time and until after the higher initiation which we call the fourth initiation the master at the centre of the group. this is, consequently, the correspondence to the "jewel in the lotus" where the individual is concerned, to the hierarchy, where humanity is concerned, and to the central point of life in all form

as the soul, in full waking consciousness who takes initiation. hence the emphasis upon soul contact when a man is upon the probationary path and passing through the early stages of discipleship. this leads, later, to the emphasis placed upon the need for two major activities before the man can take the higher initiations: a. upon alignment. b. upon the scientific building of the antahkarana. 3. the revelation, given to the initiate, is not a vision of possibilities, but a factual experience, leading to: a. the evocation of new powers. b. the recognition of new modes and fields of service. c. freedom of movement within the bounds of the hierarchy. d. new hierarchical contacts and new responsibilities which face the initiate. he, therefore, realises what st. paul meant when talking in hier

ths so that their significance is extraordinarily changed, and in that changing the plan or purpose of deity takes on an entirely fresh meaning. the inexperienced neophyte is constantly receiving revelations and recording what he regards as most unusual intuitions. all that is really happening, however, is that he is becoming aware of soul knowledge, whereas for the initiate the intuition is ever the revelation of the purpose of shamballa and the working out, both from the short range and the long range angle, of the divine plan. the revelation which is accorded at initiation is given to the soul, recorded by the "mind held steady in the light" and then later with greater or less rapidity transferred to the brain. you can see, therefore, the true intention of the system of raja yoga as it

minary step) but of monad-personality integration, carried forward because of an attained alignment with the soul. initiation is in fact the essential and inevitable process of transferring the primary triplicity of manifestation into the basic duality of spirit-matter. it is the "dissolution of the intermediary" and to this the crucifixion and death of the christ was dedicated and intended to be the revelation, to the initiates of the past 2000 years, of the transmutation of the trinity of manifestation into the duality of purpose. i cannot word this in any other way but the enlightened will comprehend my meaning. the interpreters of the gospel and many disciples of the christian dispensation have singularly failed to grasp this revelation; they have laid the emphasis upon the death of th

re many other formulations and approaches to these truths and the newer they are the more difficult necessarily are they to present. only those who are on the immediate verge of initiation will understand; the others will prefer to interpret these truths to themselves in the easier and well-known formulas of the preparatory stage of the at-one-ing of soul and personality. the stage of recognising the revelation which is accorded to the initiate of the major mysteries is itself divided into lesser phases. these might be described as three in number though much is dependent upon the initiation to be taken and the ray of the prepared disciple. these are: 1. the stage of penetration. this refers to the piercing through the world glamour and thereby effecting two objectives: a. the light of the

ration: a. they concern integration progressively into a master's group. b. they also concern integration into some state of group sensitivity, on some one plane, for consciousness of sensitive response is the keynote of all the planes throughout the solar system. 4. they are also formulas of revelation. this is peculiarly so in connection with formula one. they bring about, when rightly used: a. the revelation of group feeling. b. the revelation of the master as he is, the centre of light and power within the circle. c. the revelation of the point of life at the centre of all forms. these effects, resulting from right comprehension of the formulas, might be regarded as reactions automatic and inevitable; i used this word "reaction" in my last instruction. these reactions are frequently, a

you) certain definite revelations become possible. these formulas are six in number; they contain the six prerequisites for initiation, and they are sometimes in the form of words and sometimes in the form of symbols. these serve to develop the "initiate hearing" and the "initiate sight" they deal with the six relationships: formula one. deals with integration into an ashram and is concerned with the revelation of group feeling. it is related to the astral nature. formula two. deals with alignment. it concerns the revelation of the group antahkarana and is related to the mind nature, in which the antahkarana is anchored. formula three. deals with certain changes in the soul nature. it is concerned with the relation of time and space, and is therefore related to the eternal now. formula fou

e astral nature. formula two. deals with alignment. it concerns the revelation of the group antahkarana and is related to the mind nature, in which the antahkarana is anchored. formula three. deals with certain changes in the soul nature. it is concerned with the relation of time and space, and is therefore related to the eternal now. formula four. deals with the life aspect. it is concerned with the revelation of the nature of life, and is therefore related to the circulation and interplay of energy. formula five. deals with the will aspect. it is concerned with the revelation of divine purpose, and is therefore related to shamballa. formula six. deals with the nature of death. it is concerned with the revelation of the constructive work of the destroyer aspect. it is therefore related to

sal developments, and human progress (as a whole) towards the divine. you cannot yet think in those terms, but you can at least attempt to do so and grow thereby. points of revelation in the earlier part of your last instruction, i pointed out two most necessary requirements which the disciple in training for initiation must grasp. as they are closely connected with this third point (referring to the revelations which the initiate can expect, i would like to touch upon them here. the first statement i made was to the effect that the will is fundamentally an expression of the law of sacrifice; the second was an attempt to emphasise the necessity for grasping and accepting two initial premises: first, that energy follows thought. second, that the eye, opened by thought, directs that energy

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

er on this. the basic method employed, which lay behind the three methods outlined in the secret doctrine and referred to above, was the presentation (very dimly and vaguely) of the concept of the self, of the lower integrated self and its correlated inner implications of self-centredness and self-direction. the presentation made today to self-conscious man and to this self-directed individual is the revelation of the larger whole of which the individual is a part. to this whole the self must dedicate its life, love and light. those are the three gifts which the fourth kingdom in nature has finally and consciously to make to the planet gifts of definitely directed energies producing peculiar and equally definite relations of forces; they are not the gift of strength, kindness and knowledge

o the second method of general stimulation. in both of these embryonic activities, which will eventually be responsible for producing the manifestation of the kingdom of god on earth, the two great necessities are vision, plus living organisation. the vision has to be sensed, sought and discovered individually by each group member, and it is this personal knowledge and this personal dedication to the revelation which leads next to the organisation of the group life and relation, or to a determined process of correlation with the life and purpose of the whole. the individual who has for himself seen the vision relates himself to the group which is conscious of this vision along with him, and then follows the relating of this "visioning group" to the kingdom of god as it exists on the subtle

the hold of the ecclesiastical orders will weaken and disappear. only those will remain as guides and leaders of the human spirit who speak from living experience, and who know no creedal barriers; they will recognise the onward march of revelation and the new emerging truths. these truths will be founded on the ancient realities but will be adapted to modern need and will manifest progressively the revelation of the divine nature and quality. god is now known as intelligence and love. that the past has given us. he must be known as will and purpose, and that the future will reveal. when the racial problem has disappeared through the recognition of the one life, when the economic problem has been solved by the nations working cooperatively together, when the problem of right government wi

reat divine expression, through some manifesting son of god. the point to bear in mind is that this rider on the white horse is no extra-planetary entity or life, but is essentially one like unto ourselves human and animal combined as are we all, but fused with divinity and inspired from on high, informed by some cosmic and divine principle, as christ was informed with the love of god and carried the revelation of love to man. the rider is one of our humanity who has reached a predestined goal and who for very love and understanding of man has remained for ages in the secret place of revelation (as it is esoterically called, waiting until his hour comes around again and he can then issue forth to lead his people to triumphant victory. this coming one is on the path of a world saviour just

relationship, of loving understanding, of actively expressed love. it is the foundation of brotherhood and the expression of the inner unity. 2. the fact of god. this is the truth that being is god immanent and god transcendent; it involves the recognition of the great whole and the related part; it is the knowledge of divinity, ascertained through right relationship and identity of origin. it is the revelation of the life of god, pervading all that is (god immanent, and of that same life, providing that still greater cosmic relation (god transcendent) which is the final guarantee of all progress and of progressive revelation `having pervaded this whole universe with a fragment of myself, i remain' is the challenge of deity and the eternal hope of humanity. this is the answer of life itsel

idual man and of the masses of men to the continuity of revelation historically proved cannot be denied. it is the basic fact of religion. the types of- 188- the externalisation of the hierarchy copyright 1998 lucis trust that revelation may vary but each new revelation given in response to human need and demand has ever led humanity onward towards a steadily brightening goal and a greater glory. the revelation may come on varying levels of the human consciousness. it may be the revelation of new lands to conquer, terrestrial or mental. some person pointed the way. it may be the recognition of new laws and facts in nature, scientifically grasped and used; it may be the response of intelligent man to increased knowledge, producing a new type of civilisation. some liberated spirit pointed th

the war are duly learned and the sacrificial will is called into play. i have made this practical application and this immediate illustration of teaching anent glamour, illusion and maya because the whole world problem has reached a crisis today and because its clarification will be the outstanding theme of all progress educational, religious and economic until 2025 a.d. today, as humanity awaits the revelation which will embody the thoughts and dreams and constructive goal of the new age, the demand comes for the first time from a large group of intuitively inclined people. i said not intuitives, my brothers. this group is now so large and its focus is now so real and its demand so loud that it is succeeding in focussing the massed intent of the people. therefore, whatever revelation may

terable evidence of the existence of "the one in whom we live and move and have our being" i speak as one who believes in and loves the christ and who knows him to be the master of all the masters and the teacher alike of angels and of men. i am one who looks to the christ as the supreme expression of divinity upon earth and who knows the extent of his sacrificial work for humanity, the wonder of the revelation which he brought, the imminence of his return and of his coming assumption of spiritual rule in the hearts of men everywhere. i know that he has no pleasure in the great stone temples which man has built whilst his people are left without practical guidance or reasonable light upon their affairs; and i know too that he feels, with an aching heart, that the simplicity which he taught

correct presentation of divine truth that i have sought with love and understanding to point out the faults of the world religions, with their obsolete theologies and their lack of love, and to indicate the evils of judaism. the present world faiths must return to their early simplicity, and orthodox judaism, with its deep-seated hate, must slowly disappear; all must be changed in preparation for the revelation which christ will bring. the first things which the christ will do, beginning with this full moon of june, will be to prepare all people everywhere (if possible through their regenerated, religious institutions) for the revelation for which all humanity waits. it is this revelation which lies behind all the activities which now engross the attention of the hierarchy. there have been

of the hierarchy. there have been many revelations of divine purpose down the ages, each of which uniquely altered the point of view and the pattern of living for men everywhere. there was the ancient revelation, given through the people of india, as to the existence of the self and the not-self a revelation which is now coming to have meaning through the teaching of modern psychology; there was the revelation of the ten commandments, given through the jews and because of the negativity shown then and today by the jews given in a negative and not a positive form. the christ endeavoured to offset and bring to an end the need for the ten commandments, by giving us the eleventh commandment; this, if kept, would entail the keeping of all the others. there was the revelation which christ himse

upon the unfolding plan, and men will be brought to its recognition through a study of the evolution of the human family, through a close consideration of historical processes, and through a comparative analysis of ancient and modern civilisations and cultures. the thread of purpose will be noted and followed through, century after century, integrating not only history into one complete story of the revelation of divine qualities through the medium of humanity, but integrating with it and into it all world philosophies, the central theme of all creative art, the symbolism of architecture and the conclusions of science. this approach of the central fact of human evolution the steady growth of divinity and the revelation through man of divine powers will offset the fanciful, fantastic prese

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

n, but what specifically does it convey to you? let me enlarge upon it somewhat. the attitude of the initiate-in-training should be one of right spiritual motive the motive being the intelligent fulfillment of the will aspect of divinity, or of the monad. this involves the merging of his personality self-will into that of the sacrificial will of the soul; and this, when accomplished, will lead to the revelation of the divine will. of this will, no one who is not an initiate has any conception. it means, secondly, the release of the faculty of spiritual perception and of intuitive understanding, which involves the negation of the activity of the lower or concrete mind, of the lower personal self, and the subordination of the knowledge aspect of the soul to the clear pure light of the divine

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

third initiation) is to bring to the disciple a realisation of the "great heresy of separateness" as it focusses in him, the separated fully conscious individual aware of his past, conscious now of his ray and its conditioning power, focussed in his own aspiration, and yet part of the great whole of nature. from that moment onward he knows that divinity is all there is, and this he learns through the revelation of the inherent separativeness of the form life, through the processes of "the dark night of the soul" and its culminating lesson of the significance of isolation and the freeing process which brings about the merging into unity through the emission of the sound, the cry, the invocation, such as the cry of the christ upon the cross symbolised. his exact words have not been transmitt

we see light; and it is to this other light that i now refer a light which is only to be perceived when the door is shut behind the initiate. that light is itself composed of the light of buddhi and the light of atma, and these are (to interpret these sanskrit terms esoterically) the light of the pure reason, which is the sublimation of the intellect, and the light of the spiritual will, which is the revelation of the enfolding purpose. the first is focussed in the ashram, and the second in the hierarchy as a whole, and both of them are the expression of the activity of the spiritual triad. let me make myself clearly understood, if possible. you have, therefore, three great lights, all of them focussed upon the mental plane, for beyond that plane the symbolism of light is not used; divinit

e world crisis, and it is helpful for us to recognise the factual nature of the shamballa forces as they play upon our planetary life and work out human destiny. the great energy of purification is regenerating humanity, and of this the widespread fires which have been such an outstanding characteristic of this war (1914-1945) are the outward and visible sign. much evil is being burnt out through the revelation of the appalling character of that evil, and through this, unity is being produced. mankind has looked upon evil in every land and known it to be wrought by men. men have seen, and that sight will never be forgotten, and the horror thus engendered will aid in stiffening the will of humanity to betterment. the energy of destruction has its side of beauty when the spiritual values are

to the feet of the initiator through the effect of love, and thus he availed himself of the two earlier rents in the veil. whilst thus reaching out to the light, he wrote that epistle about which so much controversy has raged the epistle to the hebrews. in it the results of the rending of the third veil provide the keynote and express the first and highest aspect, as the two earlier rents lead to the revelation of the third and second divine qualities. this first aspect is seen as synthesis, as the communion of saints, and as related to the lord of the world, melchizedek. read that epistle in the light of these remarks, and note how a great initiate endeavoured to reveal some facts, inherent in the will or power aspect. these were, however, far beyond the ken of the disciples and aspirants

ons, page 106, must be dedicated to rebuilding the shrine of man's living, to reconstructing the form of humanity's life, to reconstituting the new civilisation upon the foundations of the old, and to the reorganising of the structures of world thought, world politics, plus the redistribution of the world's resources in conformity to divine purpose. then and only then will it be possible to carry the revelation further. it is with the above indicated sequence in mind that i come to the analysis of the sentences in rule xiii, beginning with the first: 1. let the group get ready to reveal the hidden mystery. the readiness here referred to has nothing to do with personal preparedness or with the group unity which i have so often emphasised. it does not refer to individual purity or consecrati

pheres, of rounds and races and of world periods, will we know something of the true nature of the hidden mystery. in the council chamber of shamballa it is being dimly sensed. the buddha and the christ are expressing the qualities which when more universally demonstrated will indicate its nature, if i might so express it. they are together mobilising the equipment upon our planet which will make the revelation of the mystery inevitable. this should give you a hint and much food for thought. more i cannot say, and even this you will only vaguely understand. let us pass now to the second of the preparatory steps. 2. let the group demonstrate the higher meaning of the lessons learnt, and these are four and yet are one- 169- a treatise on the seven rays- volume v: the rays and the initiations

is type of planetary activity, works with the lord of the first ray and functions as an outpost of the consciousness of the informing life of aries and of leo. his work is only now beginning to assume importance. i realise that this information has little meaning to you and lies beyond your understanding, but so was much that i gave you in a treatise on cosmic fire. its sole value for you lies in the revelation of the linking up and the interplay between all parts of our solar system, our universe and the zodiac. through these three great buddhas there is a basic relation, established aeons ago and steadfastly held, between our planet, three of the seven sacred planets, and six of the major constellations the three and the six which most uniquely concern the fourth kingdom in nature. other

fit for advancement, or some process of apprehension which will enable him to function in a better and more sensitive instrument. this might be called the "introverted stage" of training because it brings the would-be disciple to a better knowledge of himself; he grasps the fact that he himself, the microcosm, is the key to the macrocosm; he is the clue to the future, and he holds within himself the revelation which must precede esoteric action. in contradistinction to this, the words for the disciple and the initiate mark the attainment of a capacity to work from a most deeply esoteric centre in a pronouncedly occult way. by this i mean that the initiate, working as we have seen from a standpoint of knowledge, is at the same time no longer self-centred, but is now preoccupied with that i

sion. this is all desired because of the need to emphasise the all-inclusive approach of divinity to humanity. these working disciples and initiates regard all as essentially one and as brothers, which repudiates all man-made theologies (religious, scientific, political or economic) and says to all men everywhere "we are all the children of god; we are all equally divine; we are all on our way to the revelation of divinity, and this upon the physical plane of- 196- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust existence; it is what we reveal that is of importance; what is revealed to us is of lesser importance, though it has its due place in the process of training and perfecting" there is an old catechism which seeks to make clear to the n

ALICE BAILEY THE LABOURS OF HERCULES

t must play in the eternal enterprise. a great eastern teacher has expressed in connection with the zodiac and astrology this suggestive thought- 8- the labours of hercules "that astrology is a science and a coming science is true. that astrology in its highest aspect and its true interpretation will eventually enable man to focus his understanding and to function rightly is equally true. that in the revelations that astrology will make in time to come will be found the secret of the true coordination between soul and form is also correct. but that astrology has not yet been discovered. too much is overlooked and too little known to make astrology the exact science that many claim it to be. the claim will be fulfiled at some future date, but the time is not yet [8] astrology as now practis

APOCRYPHON OF JOHN

holy, holy is the lord of hosts. to whom be glory and power for ever and for ever amen (then the archangel joel glorified god; saying 'holy, holy, holy lord, heaven and earth are full of thy glory.)the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 1 of 12 8/16/2006 5:17 pm the apocryphon of john (long version) translated by frederik wisse the teaching of the savior, and the revelation of the mysteries and the things hidden in silence, even these things which he taught john, his disciple. and it happened one day, when john, the brother of james- who are the sons of zebedee- had come up to the temple, that a pharisee named arimanius approached him and said to him "where is your master whom you followed" and he said to him "he has gone to the place from which he cam

th, namely she who had appeared before him in the shine of his light. this is the first power which was before all of them (and) which came forth from his mind, she is the forethought of the all- her light shines like his light- the perfect power which is the image of the invisible, virginal spirit who is perfect. the first power, the glory of barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal spirit and it was she who praised him, because thanks to him she had come forth. this is the first thought, his image; she became the womb of everything, for it is she who is prior to them all, the mother-father, the first man, the holy spirit, the thrice-male, the thrice-powerful, the thrice-named androgynous one, and the eternal aeon among the invisible

apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 4 of 12 8/16/2006 5:17 pm of the mighty one, the autogenes, the christ, through the will and the gift of the invisible spirit. and the twelve aeons belong to the son of the autogenes. and all things were established by the will of the holy spirit through the autogenes "and from the foreknowledge of the perfect mind, through the revelation of the will of the invisible spirit and the will of the autogenes perfect man (appeared, the first revelation, and the truth. it is he whom the virginal spirit called pigera-adamas, and he placed him over the first aeon with the mighty one, the autogenes, the christ, by the first light armozel; and with him are his powers. and the invisible one gave him a spiritual, invincible

BLAVATSKY H P ANTHROPOGENESIS

the heavens always appeared above the horizon- they called it the mountain. as meru is the high abode of the gods, these were said to ascend and descend periodically; by which (astronomically) the zodiacal gods were meant, the passing of the original north pole of the earth to the south pole of the heaven "in that age" adds the author of that curious work, the "sphinxiad" and of "urania's key to the revelations "at noon, the ecliptic would be parallel with the meridian, and part of the zodiac would descend from the north pole to the north horizon; crossing the eight coils of the serpent (eight sidereal years, or over 200,000 solar years, which would seem like an imaginary ladder with eight staves reaching from the earth up to the pole, i.e, the throne of jove. up this ladder, then, the go

men, and as such they lived for ages in the memory of nations. to them- the kabiri or titans- is ascribed the invention of letters (the devanagari, or the alphabet and language of the gods, of laws and legislature; of architecture, as of the various modes of magic, so-called; and of the medical use of plants. hermes, orpheus, cadmus, asclepius, all those demi-gods and heroes, to whom is ascribed the revelation of sciences to men, and in whom bryant, faber, bishop cumberland, and so many other christian writers- too zealous for plain truth--would force posterity to see only pagan copies of one and sole prototype, named noah- are all generic names. it is the kabiri who are credited with having revealed, by producing corn or wheat, the great boon of agriculture. what isis- osiris, the once l

e 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 prediction, who prophesied in the name of the antediluvian patriarch (int. xxxv "antediluvian" truly; but if the phraseology of the text dates hardly a few centuries or even millenniums bef

of enoch or man (vide illustrated diagram in isis unveiled, vol. ii, p. 452. now the figures on the upper triangle represent the four races, leaving out the first- the chhayas or shadows- and the "son of man" enos or enoch, is in the centre, because he stands between the two (the fourth and the fifth) races, as he represents the secret wisdom of both. these are the four animals of ezekiel and of the revelation. the same double triangle which in isis, vol. ii (p. 453, faces the hindu adanari, is by far the best. for there, only the three (for us) historical races are symbolized: the third, the androgynous, by ada-nari; the fourth, symbolized by the strong, powerful lion; and the fifth- the aryan- by that which is its most sacred symbol to this day, the bull (and the cow. a man of great eru

ely a christian symbol introduced after our era, is strange indeed, when we find ezekiel stamping the foreheads of the men of judah, who feared the lord (ezekiel ix. 4, with the signum thau, as it is translated in the vulgate. in the ancient hebrew this sign was formed thus[[diagram, but in the original egyptian hieroglyphics as a perfect christian cross[[diagram (tat, the emblem of stability. in the revelation, also, the "alpha and omega (spirit and matter, the first and the last, stamps the name of his father in the foreheads of the elect (p. 323, vol. ii) moses, in exodus xii. 22, orders his people to mark their door-posts and lintels with blood, lest the "lord god" should make a mistake and smite some of his chosen people, instead of the doomed egyptians. and this mark is a tau! the id

alentinus, but much more probably a pre-christian work in its original. it was discovered in a coptic ms. by schwartze, in the british museum, quite accidentally, and translated by him into latin; after which text and (latin) version were published by petermann in the year 1853. in the text itself the authorship of this book is ascribed to philip the apostle, whom jesus bids to sit down and write the revelation. it is genuine and ought to be as canonical as any other gospel. unfortunately it remains to this day untranslated* in the cycle of initiation, which was very long, water represented the first and lower steps toward purification, while trials connected with fire came last. water could regenerate the body of matter; fire alone, that of the inner spiritual man* see introduction by kas

which together act on seven different planes of being and consciousness. elsewhere, mr. g. massey adds "the seven souls (our "principles) are often mentioned in the egyptian texts. the moon god, taht- esmun, or the later sun god, expressed the seven nature-powers that were prior to himself, and were summed up in him as his seven souls (we say "principles. the seven stars in the hand of christ in the revelation, have the same significance" etc. and a still greater one, as these stars represent also the seven keys of the seven churches or the sodalian mysteries, cabalistically. however, we will not stop to discuss, but add that other egyptologists have also found out that the septenary constitution of man was a cardinal doctrine with the old egyptians. in a series of remarkable articles in

BLAVATSKY H P COSMOGENESIS

ndle in a powder magazine. the answer to a question which has frequently arisen in the minds of students, when meeting with statements such as this, may be outlined here "we can understand" they say "the necessity for concealing from the herd such secrets as the vril, or the rock-destroying force, discovered by j. w. keely, of philadelphia, but we cannot understand how any danger could arise from the revelation of such a purely philosophic doctrine, as, e.g, the evolution of the planetary chains" the danger was this: doctrines such as the planetary chain, or the seven races, at once give a clue to the seven-fold nature of man, for each principle is correlated to a plane, a planet, and a race; and the human principles are, on every plane, correlated to sevenfold occult forces- those of the

re the two aspects of the one. the "light" is the same omnipresent spiritual ray, which has entered and now fecundated the divine egg, and calls cosmic matter to begin its long series of differentiations. the curds are the first differentiation, and probably refer also to that cosmic matter which is supposed to be the origin of the "milky way- the matter we know. this "matter" which, according to the revelation received from the primeval dhyani-buddhas, is, during the periodical sleep of the universe, of the ultimate tenuity conceivable to the eye of the perfect bodhisatva- this matter, radical and cool, becomes, at the first reawakening of cosmic motion, scattered through space; appearing, when seen from the earth, in clusters and lumps, like curds in thin milk. these are the seeds of the

ceasing perplexity and mistakes. even the teaching about the septenary constitution of the sidereal bodies and of the macrocosm- from which the septenary division of the microcosm, or man- has until now been among the most esoteric. in olden times it used to be divulged only at the initiation and along with the most sacred figures of the cycles. now, as stated in one of the theosophical journals* the revelation of the whole system of cosmogony had not been contemplated, nor even thought for one moment possible, at a time when a few bits of information were sparingly given out in answer to letters written by the author of "esoteric buddhism" in which he put forward a multiplicity of questions. among these were questions on such problems as no master, however high and independent he might be

- the seventh, which is the occult doctrine. it is not traced on any crumbling papyrus of egypt, nor is it any longer graven on assyrian tile or granite wall. the books of the vedanta (the last word of human knowledge) give out but the metaphysical aspect of this world-cosmogony; and their priceless thesaurus, the upanishads- upa-ni-shad being a compound word meaning "the conquest of ignorance by the revelation of secret, spiritual knowledge- require now the additional possession of a master-key to enable the student to get at their full meaning. the reason for this i venture to state here as i learned it from a master. the name "upanishads" is usually translated "esoteric doctrine" these treatises form part of the sruti or "revealed knowledge" revelation, in short, and are generally attac

brew language being the divine language, and that (b) this universal language belongs to direct revelation! the latter hypothesis is correct only in the sense shown in the last paragraph of the preceding; but we have yet to agree as to the nature and character of the divine "revealer" with regard to priority, this, to the profane, will of course depend on (a) the internal and external evidence of the revelation, and (b) on each scholar's individual preconception. this, however, cannot prevent either the theistic kabalist, or the pantheistic occultist, from believing each in his way; neither of the two convincing the other. the data furnished by history are too meagre and unsatisfactory for either of them to prove to the sceptic which of them is right. on the other hand, the proofs afforded

more easily borne or listened to by the world than a male figure? on the very face of it this appears nonsensical. withal it is quite simple and clear to one who is acquainted with the mystery-language. esoteric philosophy, or the secret wisdom, was symbolized by a female form, while a male figure stood for the unveiled mystery. hence, the world not being ready to receive, could not bear it, and the revelation of marcus had to be given allegorically. then he writes "when first the inconceivable, the beingless and sexless (the kabalistic ain-soph) began to be in labour (i.e, when the hour of manifesting itself had struck) and desired that its ineffable should be born (the first logos, or aeon, or aion, and its invisible should be clothed with form, its mouth opened and uttered the word lik

mpudent plagiarism, perpetrated by the demon, of the immaculate virgin mother of his church. whether so, or vice versa, is of no importance. that which is interesting to note is the perfect identity between the archaic copy and the modern original. did space permit we might show the inconceivable coolness and unconcern exhibited by certain followers of the roman catholic church, when made to face the revelations of the past. to maury's remark that "the virgin took possession of all the sanctuaries of ceres and[[footnote(s* hathor is the infernal isis, the goddess pre-eminently of the west or the nether world* this is de mirville, who proudly confesses the similarity, and he ought to know[[vol. 1, page] 401 ante-historical catholicism. venus, and that the pagan rites, proclaimed and practis

any aspects and occult meanings as the tree itself; the "tree of life" with which it was emblematically and almost indissolubly connected. whether viewed as a metaphysical or a physical symbol, the tree and serpent, jointly, or separately, have never been so degraded by antiquity as they are now, in this our age of the breaking of idols, not for truth's sake, but to glorify the more gross matter. the revelations and interpretations in "the rivers of life" would have astounded the worshippers of the tree and serpent in the days of archaic chaldean and egyptian wisdom; and even the early saivas would have recoiled in horror at the theories and suggestions of the author of the said work "the notion of payne knight and inman that the cross or tau is simply a copy of the male organs in a triadi

ine vishnu entered into prakriti" this "view" is certainly more akin to the plastic character of certain verses in the bible concerning the patriarchs, such as lot (gen. xix, 34-38) and even adam (iv, v. 1, and others of a still more anthropomorphic nature. but it is just that which led humanity to phallicism, christian religion being honeycombed with it, from the first chapter of genesis down to the revelation* all these sentences are quoted from "vishnu purana" book i, ch. v* vishnu is both bhutesa "lord of the elements, and all things" and viswarupa "universal substance or soul[[vol. 1, page] 453 the seven creations (initial; it is "the origin of conscious as of all unconscious being" though the esoteric school rejects the idea of anything being "unconscious- save on this (our) plane of

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ewly elected pope. on excavating at pompeii, there was found a villa, named the "villa of mysteries. this was where everyone in ancient italy originally went to be initiated into the orphic mysteries. in the initiation room itself there are frescoes painted around the walls showing a woman going through the various stages of initiation. in this instance the symbolic death was a scourging. part of the revelation of knowledge came from the initiand scrying* with a polished bowl. the final scene shows her, naked, dancing in celebration of her new birth. the scenes are typical of the palingenesis of initiation. the full initiation into witchcraft contains all the above elements. there is not quite the literal separation, at the start, but you will, of course, have separated yourself from other

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

coal stove in its place. was that not one of god's strange acts? c in a little town c where there was so much race hatred, i am told that a sign bearing these words was raised "negroes, read and run" god performed another one of his strange acts. the town was completely destroyed [39] healing testimonials by black pentecostals described similar acts of supernatural intervention "he reveals to me the revelation of his mysteries" wrote c. s. reese of black magic page 68 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 memphis, in the church of god in christ magazine "he gives me power to cast out devils, to lay hands on the sick, and they recover" other pentecostal testimonies emphasized visionary\ 110\ experiences and acts of supernatural healing

CHRONOLOGIA RORISPERGIUS

sh speculation)held that the old testament evidenced in hebrew the incarnation of the word and trinity in the unity of divine essence more than the latin or greek. c.1150 geoffrey of monmouth's "life of merlin" 1150 fl. ya aqob nazir (the nazirian) underwent in jerusalem initiation into mystical and angelogical traditions one of the handfull of jews from provence who were alledged daily access to the revelations of the prophet elia and who had initiated maimonides to the kabbalah< for the link between asideism and sufism via basra, cf. s.d. goitein, ebrei e arabi, pp. 175-8> 1154-1191 shihab al-din yahya ibn habash ibn amirak al-suhrawardi. persian sufi whose theosophy of light= ishraqi thought- believed wisdom passed directly from the divine to hermes and from him to egypt and persia even

alveydre. mission des souverains. 1883 society of eight: frederick holland, frederick hockley, francis george irwin, benjamin cox, rev. w. a. ayton, john yarker, william wynn wescott, kenneth robert henderson mackenzie. 1884 warsaw edition zohar. saint-yves d'alveydre mission des juifs. 1885-1936 sri yukteswar 1886-1951 ren gu non 1886 frederick holland- the temple rebuilt 1887 frederick holland -the revelation of the shechinah 1887, 1893 (1911, scholem, 1890 "sepher yetzirah, the book of formation" w. wynn westcott, mb. jp. supreme magus of the rosicrucian society of england. 3rd edition samuel wesier, inc. translated from the hebrew. follows golden dawn. translates hebrew into english, and collated with latin versions of pistorius, postellus and rittangelius, following the latter, rather

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nited states. the first meeting, he said, took place at the hotel international in medellin, attended by about 200 drug dealers. the now infamous medellin cartel was officially created in december 1981.8 the cia formed the colombian drug cartels? yes. but, then, what is amazing anymore? nothing of substance that bush promised in his various drug 'campaigns' was ever delivered and, more than that, the revelations of his links with drug dealers continue to mount, as they do with jimmy carter and bill clinton. we have already seen the shackley-gregg-rodriguez connections through the iran-contra arms-fordrugs scandal when more- not fewer- hard drugs were brought into the united states to further destabilise american society. for fourteen years bush was also a friend of don aronow, who (accordi

DAVID ICKE THE BIGGEST SECRET

t kennedy and princess diana were full of satanic ritual, also, as i shalloutline later. i hear the same themes of satanic ritual, abuse and sacrifice in everycountry i visit and even on the isle of wight, the small island off the south coast ofengland where i have lived for many years, there is substantial satanic activity. britainsbiggest selling sunday tabloid, the news of the world, published the revelations of acommunity worker on the isle of wight who exposed the nature and extent of the abusethere. she said that these satanic sacrificers of children were pillars of the localcommunity, owners of seaside hotels, business people, local government officers, andpoliticians. she described the breeding programmes on the island in which babies arebred for sacrifice and how it connected into

numberagain) and british intelligence has a long and sick history of political and economicassassinations. british intelligence consists of mis (military intelligence 5) which isresponsible officially for domestic security, and m16 which deals with overseas matters.mis announced in 1988 that they do not assassinate people. no, they get others to do itfor them. this pathetic denial was prompted by the revelations of the former mis agent,david shayler, that m16 had organised a plot to assassinate libyas colonel gaddafi.the attempt had failed because the bomb was put under the wrong car. shayler was headof the libyan desk at mis and was in the perfect position to know. robin cook, theforeign secretary, who is so far out of his depth he needs a frogmans suit, said that hehad been assured that

DEMONIC BIBLE

of nature. this was characterized by the pre-christian pagan world. the aeon of osiris, which followed the aeon of isis, was a time when man rejected the natural world, accepting self-denial and sacrifice of the flesh and body as the ideal. christianity rose as the dominant religion in the west during the aeon of osiris. crowley, who came to believe that he was the beast described in the book of the revelation of jesus to st. john the apostle, wrote the book of the law, which he claimed was revealed to him by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will

et, wrote the book of the coming forth by night in which he declared the start of the aeon of set, a succession to the aeon of horus. the word of the aeon was xeper, an egyptian word which means to become or to come into being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the book of the revelation of jesus to st. john the apostle and the spiritual son of aleister crowley described in the book of the law. in contrast to the church of satan s professed atheism, the temple of set embraced the literal existence of set, not as a christian devil, but as an ancient egyptian god associated with the night sky and with the expanding of consciousness. according to aquino, horus and set

god that dictated the book of the law and the book of coming forth by night. key to this belief in a commonality between satanism (and other religions of the lefthand- path) and the baha i faith (and other religions of the right-hand-path) are the words of anton lavey in the satanic bible who writes that in an age of ice god is above and in an age of fire god is below. magus susej points out that the revelation is the same it is the individual approach which differs. followers of the right-hand-path humble themselves before a perceived deity in the hope for some material or spiritual reward for their actions while followers of the left-hand-path emulate a perceived deity in the hope for material and spiritual success. in all things there is an active principle and a passive principle both

DONALDTYSON CORONZON

to be perfect. the garden of eden is described in metaphorical terms, as a "garden of felicity" having been induced to sin by coronzon in a manner not described by gabriel, man is driven into the "earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book of genesis, is the loss of the holy language of the angels. the revelation of gabriel that man spoke this angelic language in the garden explains how, as described in genesis, adam was able to accurately name all the beasts and birds, and through the magic power of their true names, to command them. perhaps the greatest consequence of the deceit of coronzon that resulted in man's expulsion was the loss of the angelic language. man was rendered "as dumb, an

EMPERORS NEW RELIGION CHURCH OF SATAN

satan has a case against michael aquino in terms of the postulated 1975 schism. firstly, the church of satan advises that michael aquino s revelation might have been prompted by a strong desire to be a new anton lavey or to take over the church of satan: this supernatural revelation supposedly gives him the right to supercede the church of satan. doesn t that sound familiar [50] thus noting that the revelation came at an opportune moment when michael aquino found himself torn between loyalty with the church of satan and his personal interpretation of its ideology, the church of satan has a point: michael aquino s revelation and his evaluation of the church of satan are to be taken with a grain of salt. secondly, michael aquino s conclusion as regards the church of satan s departure from i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

o shut off from view or exposure. however, it eventually came to refer to realities specifically hidden from common sight; the occult realm is invisible to the physical eye but can be seen by an inner spiritual vision and/or grasped by psychic intuition. the occult is the opposite of apocalypse, which means to uncover. the last book of the christian bible is alternatively called the apocalypse or the revelation. to many religious people, the term occult denotes that which is opposite of what god has revealed; hence, the realm of satan and his legions of demons. some substance for this observation has been provided by religious leaders who combine an exploration of the occult with open opposition to the more traditional religions and religious institutions. as used in eop, however, occultis

ple complex that the residents carved out of the hard mountain rock. not only were large rooms carved inside the mountain, but each was beautifully decorated in a manner following themes that embodied the group s beliefs. the existence of the temple work had remained a secret in spite of visits by numerous outsiders and the defection of members who were aware of what was occurring. in the wake of the revelation concerning the temple, airaudi was threatened with his violation of a variety of zoning, building, and tax laws, but as in the past, he was able to work through the issues with the authorities. as the twentieth century comes to an end, airaudi continues to lead the community, which has entered a new period of prosperity. work on the already impressive temple continues. airaudi has n

s levi, this forms part of the inscription on a pentacle that was a frontispiece to the published grimoire of honorius, an antipope of the thirteenth century. the letters, used to designate a name of god, were reversed on the pentacle, said to be part of a ritual for the evocation of evil spirits. al was also a word of considerable importance to magician aleister crowley. it was the name given to the revelation he received in 1904 that became the basis of his new system of thelemic magic, usually called the book of the law or liber al. crowley placed great store in numerology. in his system, al equated to 31, the number which he felt held the key to unlocking the meaning of liber al. aksakof, alexander n. encyclopedia of occultism& parapsychology. 5th ed. 20 sources: crowley, aleister. the

i send my messenger (i.e, angel) before my face, and the word is the same( malak) in the corresponding prophecy of malachi. in hebrews 12: 22, 24, we read: ye have come to an innumerable company of angels, to the spirits of the just, and this idea of their great number is sustained by the words of the lord, where, for example, he declares that twelve legions of them were ready upon his demand. in the revelation of st. john, a vast idea of their overwhelming number is indicated. their song of praise is described as the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings. the angels form the armies of heaven, and military terms are commonly quoted. it is mentioned in the bible that the angel host or army will fight god s cosmic battle. for exam

the archangel, and with the trump of god. gabriel and michael are the only angels mentioned by name. the archangel michael appeared to daniel and will lead his angelic army against the people of god (revelation 12:7. the mention of michael by name occurs five times in scripture, and always in the character of a chief militant. in daniel, he is the champion of the jewish church against persia; in the revelation, he overcame the dragon; and in jude he is mentioned in a personal conflict with the devil about the body of moses. he is called by gabriel, michael, your prince, meaning the prince of the jewish church. gabriel first appeared as an angel to give daniel an interpretation of a dream (daniel 8:16.27) but earned his lasting fame as the one to announce both the birth of john the baptist

om it. sources: bailey, alice a. the unfinished autobiography. new york: lucis publishing co, 1951. sinclair, john r. the alice bailey inheritance. wellingsborough, england: turnstone press, 1984. arcanum, great the great secret that was supposed to lie behind all alchemical and magical striving. god and nature, alike, wrote eliphas levi, have closed the sanctuary of transcendent science. so that the revelation of the great magical secret is happily impossible. elsewhere he states that it makes the magician master of gold and light. sources: levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1972. archaeus project a private foundation first formed to study techniques for detection and measurement of bioenergetic fields.electric, magnetic, and physic

ect of the occult revival of modern times has been the widespread popularity of astrology, particularly among young people. it is estimated that there are more than ten thousand professional astrologers in the united states, with a clientele of more than twenty million people. most american newspapers run an astrology column. even the respected washington post includes a horoscope column. in 1988 the revelations of former white house chief of staff donald t. regan (in his book for the record) caused widespread media comment with the claim that nancy reagan consulted astrologers on questions relating to presidential schedules of her husband, ronald reagan. joan quigley was cited as her astrological consultant. caroline casey, daughter of a former congressman, was also revealed as a leading

m containing nearly four thousand lines, and a lyric of the morning land (1856, another impressive poetic composition of over five thousand words. both were dictated in a remarkably short time. david duguid s curious historic romance hafed, prince of persia (1876, and its sequel hermes, a disciple of jesus (1887, were also taken down from trance dictations. interesting cases of automatic speaking the revelations of catherine emmerich, the seeress of westphalia, were taken down and published by clement brentano in a work of several volumes. the seeress, who lived at the beginning of the nineteenth century, told the story of the life of jesus day by day as if she had been an eyewitness of it all. her account deviated from roman catholic teachings at several points, and roman catholic apologi

, freed in trance, may not achieve the same thing. another series of difficulties will be encountered if we consider the influence of telepathy. a rigorous inquiry should be held into how far the message could have been influenced by the knowledge contained in a living mind. if every exaggerated scruple is to be satisfied we will have to narrow down considerably the circle of conclusive messages. the revelation of the contents of posthumous sealed letters, of the whereabouts of intentionally hidden objects, or the sudden announcement of death unknown to the sitters may offer a prima facie case that the communications come from a discarnate mind. a good case of the latter kind was quoted by alexander n. aksakof. a man named duvanel died by his own hand on january 15, 1887, in a swiss villag

the homes of sydney are stocked with these apports. bailey held daily seances and charged a small fee only. it could not possibly cover the cost of fraudulently producing such a wide variety of apports. bailey s phenomena confounded many psychic researchers in his own day. given the more skeptical perspective produced by continuous observation of physical mediums, of which only a few remain, and the revelations of mediums like m. lamar keene, it is difficult to see in bailey anything other than a clever stage magician and in the favorable reports of some observers as the observations of those less competent in detecting fraud. the simple fact remains that no one has been able to produce apports under anything resembling controlled conditions, and their existence is highly doubtful. howeve

that her order should prepare for 1972. lueken died in 1995. the messages channeled by her supported a conservative roman catholicism, prophesied many bauer, georg encyclopedia of occultism& parapsychology. 5th ed. 162 disasters, and decried the moral degeneration of modern life. since her death the vigils have been carried on by the group that gathered around her and believed in her visions and the revelation spoken by the virgin mary through her. the continued vigils are carried on by our lady of the roses shrine, box 52, bayside, ny 11361. an internet presence can be found at http//www.roses.org. believers in the apparitions in massachusetts organized these last days ministries (p.o. box 40, lowell, ma 49331-0240) and launched a weekly radio show, these last days, to promote the messag

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

teenthcentury masonic leader albert pike (1809.1891, one of those falsely charged by fictitious satanic priestess diana vaughan and others with the practice of devil worship and sorcery. the whole campaign proved to be a conspiracy on the part of journalist gabriel jogand-pages to discredit and embarrass both the roman catholic church and freemasonry. one of the earliest writers to throw doubt on the revelations of jogand-pages was british occultist and mystic arthur e. waite in his book devil-worship in france (1896. he died on june 20, 1881, in virginia. sources: mackey, albert gallatin. encyclopedia of freemasonry. 1874. reprint, chicago: masonic history, 1927. stein, gordon. encyclopedia of hoaxes. detroit: gale research, 1993. maclaine, shirley (shirley maclean beatty (1934) world-fam

anting fake metal benders in parapsychology laboratory tests, to show that scientists may be deceived. one of the most common methods of faking metal bending in tests with spoons is for the operator to surreptitiously weaken the spoon by prior bending, which can be achieved easily with the aid of a strong belt buckle. metal bending is a particulalrly spectacular form of psychokinesis. in spite of the revelation of fraud in some cases, defense of the ability by some continues among parapsychologists (see also movement; psychic force) sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. hasted, john. the metal-benders. london: routledge and kegan paul, 1981. panati, charles, ed. the geller papers: scientific ob

ame down. in popular superstition it is supposed that if a person hears the cuckoo for the first time with money in his pocket, he will have some all the year, while if he greets the new moon for the first time in the same fortunate condition, he will not lack money throughout the month. monition supernormal warning. in the wider sense of the definition of psychic researcher charles richet, it is the revelation of some past or present event by other than the normal senses. the proceedings of the american society for psychical research (1907, p. 487) published the instance of mr. mccready, editor of the daily telegraph, who was in church on a sunday morning when he heard a voice calling go back to the office. he ran and found a petroleum lamp blazing in his room. it threw out such clouds of

ng yaqui indian whom he called don juan. his writings, using his research in the university of california library, not only influenced hundreds of thousands of readers already seeking justification for their use of psychedelics, but deceived the teachers at ucla and many in the anthropological community who saw him as the advocate of a new methodology for the study of tribal cultures. in spite of the revelations of his deceit, castaneda retains a loyal following. what began as an intellectual exercise to understand tribal cultures led in the 1960s to the development of a new subculture based on the consumption of drugs, and the emergence of prophets like richard alpert, who found a new vision in hinduism. sources: castaneda, carlos. the teachings of don juan. new york: ballentine books, 19

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

eachers. many of these teachers come from the pleiades and the sirius star systems. through the 1980s he spoke little about his channeling work for fear of being diagnosed as mentally deranged and placed in an asylum. only in the 1990s did he begin sharing the information he had received. in 1990 he began to channel regularly and received the material for a book that he called life after life, or the revelation of aquarius. in the late 1990s, an english translation of that book, on the destiny of the human soul, was made available to a western audience through the internet. the book describes the movement of the soul after death into various spheres of the fiery world, its meeting with spiritual hierarchies in space, and its preparation for reincarnation. while oris understanding of the de

es, clairvoyance and precognition are mere chimeras, and telepathy may be no more than a vestigial faculty, to remind us, like the prehensile powers of the newly-born infant, of a time when man was in the making. although, in regard to trances, he stated: i should, perhaps, state at the outset, as emphatically as possible that it seems to me incredible that fraud should be the sole explanation of the revelations made in trance and automatic writing. no one. will believe that any imaginable exercise of fraudulent ingenuity, supplemented by whatever opportuneness of coincidence and laxness on the part of the investigators, could conceivably explain the whole of these communications. podmore resigned his position as a post office civil servant in 1906 after 25 years to devote himself fully to

view of the soviet leader gorbachev, whose astrological chart indicated a genuine reformer. the title of quigley s book derives from the period in late 1986 when the iran-contra scandal broke. she claims that the president asked what does joan say? and that her advice was to stay in the white house and say nothing, because his stars were bad and she feared another assassination attempt. although the revelations of astrological influence on a modern leader s actions and decisions may seem bizarre to western people, it is my no means unusual in eastern countries. astrology plays a significant part in the life of people in india, and marriages, dates of important meetings, dedication of temples, and other decisions normally involve the services of an astrologer for millions of indians in all

the experimenters. sambor died a few months after the seances in 1902. sanders, alex(ander (1926.1988) known as the king of the witches, a title he gave himself during the early years of the gardnerian neo-pagan revival in the 1960s, alexander sanders became the originating point for a number of witchcraft covens that in acknowledgment of his leadership called themselves alexandrian. in light of the revelations concerning the origins of modern wicca, few alexandrian covens now remain. sanders was born in manchester, england, the son of a music hall entertainer. according to a story he told in the 1970s, when he was seven years old he discovered his grandmother in the kitchen performing a magic ritual. she was completely naked. she confided in him that she was a witch, and she initiated th

wart farrar, a close associate of sanders, appeared and gave sanders his most lasting fame as a wiccan leader. farrar and his wife janet moved to ireland where they became wiccan leaders in their own right and together wrote a number of authoritative books on wicca. sanders died april 30, 1988, from lung cancer. his movement spread around the english-speaking world during the 1970s, but following the revelations of his unacknowledged use of gardner s rituals and his plagiarizing of material from eliphas levi and franz bardon, most of the covens that had identified themselves as alexandrian dropped any relationship with him. sources: farrar, stewart. what witches do. new york: coward, mc- cann& geoghegan, 1971. guiley, rosemary ellen. the encyclopedia of witches and witchcraft. new york: fa

is open to conjuring fraud and it has never required anything in the nature of the reverent atmosphere of a spiritualist seance. the businesslike way in which vague messages or answers to questions are obtained does not suggest either spirit agency or the operation of a paranormal faculty. sources: abbott, david p. behind the scenes with the mediums. chicago: open court; london: kegan paul, 1909. the revelations of a spirit medium. st. paul: farrington, 1891. rev. ed, edited by harry price and e. j. dingwall. london: kegan paul, 1922. farmer, john s. twixt two worlds: a narrative of the life and work of william eglinton. london: the psychological press, 1886. owen, j. j. psychography: marvelous manifestations of psychic power given through the mediumship of fred p. evans. san francisco, 18

FAUST

mance! so let us also such a drama give! just seize upon the full life people live! each lives it though it s known to few, and grasp it where you will, there s interest for you. in motley pictures with a little clarity, much error and a spark of verity, thus can the best of drinks be brewed to cheer and edify the multitude. youth s fairest bloom collects in expectation before your play and harks the revelation. then from your work each tender soul, intent, absorbs a melancholy nourishment. then now one thought and now another thought you start; each sees what he has carried in his heart. as yet they are prepared for weeping and for laughter; they still revere the flight, illusion they adore. a mind once formed finds naught made right thereafter; a growing mind will thank you evermore. poe

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

sifra detzniyutha (book of that which is concealed, the idra rabba qadusha (greater holy assembly, and the idra zuta qadusha (lesser holy assembly; merkabah (lit. throne) literature, including the seferim hachanokh (books of enoch son of yared, the verses from the books of isaiah and ezekiel, and the sh ir qoma (measure of the divine body from the sefer raziel hagadol; the peshitta (gospels) and the revelation of john; the qur an; and the etz hachayyim (tree of life. while many would question including the peshitta and qur an as primary sources of the mystical qabalah, it is appropriate to include them if one acknowledges that the hebrew, jewish, christian, and islamic religions are progressive developments or branches of the same shemite tree. 2 ef 2 5 chapter three gives a thorough intr

tical significance of the rites of passage, and rituals associated with 8- f e 3 changes of season, planting and harvesting are other fundamental elements christianity shares in common with its hebrew, judaic, and islamic cousins. a more in-depth look at the core ideas of mystical christianity within the context of the universal mystical qabalah will appear later in the book when the peshitta and the revelation of john are discussed in more detail. starting in the late fifteenth century ce, a movement arose among some jewish converts to christianity in spain to ascribe a distinctly christian context to the hidden meanings of qabalistic doctrines. this movement gained momentum from speculation among florentine platonists that the qabalah contained a lost revelation that explains the secrets

abiyim (the prophets, the remaining remnants of the seferim hachanokh (books of enoch ben yared, and the shi r qoma (measure of the divine body) from the sefer raziel hagadol (book of the secrets of raziel the great) e the qur an, the song of allah transmitted through master mohammed e the peshitta (gospels, including the gospel of thomas) describing the life and teachings of master yeshuvah, and the revelation of john e the etz hachayyim (tree of life) dictated by rabbi yitza aq luria to chayyim vital( the five component books of the torah (hrvt) are conventionally known outside of judaism as genesis, exodus, leviticus, numbers, and deuteronomy. in this book, the five books of the torah shall be named according to their traditional titles. hence, the first book is called torah b reshith(

flourished in the early church. master yeshuvah taught one set of teachings openly to the public, and another set of secret teachings privately to his most advanced disciples. the gospels themselves attest to this, and clement of alexandria wrote about such a secret teaching as late as the third century ce. of all the christian mystical literature, the most enigmatic and passionately discussed is the revelation of john. it opens with a description of john s vision of the ancient of days with fiery eyes and a two-edged sword coming from his mouth, etc. the text then goes on to delineate a series of seven sets of seven images. these images have long been regarded as allegorically depicting a linear series of events all occurring in the physical plane, leading to the reemergence of christ, hi

e a series of seven sets of seven images. these images have long been regarded as allegorically depicting a linear series of events all occurring in the physical plane, leading to the reemergence of christ, his vanquishing of satan, and his ascension as the lamb of god to the throne on high in the new jerusalem. however, from the perspective of the mystical qabalah, the series of images listed in the revelation provide an allusion for the process of mystical awakening through the four worlds in the ascension of a specialized version of the single-column tree of life of the treasuries of the house of elohim. the series of images from revelation are presented in the qabalistic tree format in chapter six" the qur an is the final revelation of the lord hvhy (as allah) to the children of abraha

shown separated from the four central column sefiroth, called the holy crowns of small face. a line is seen to descend from the hidden brain of the ayn through vast face (the one, and then downward from vast face to the spirit of small face (the many. 2 f 0# one column by itself :2 h' 8 :2" 2" f "1" 2: e2 2" 3 2 f 0#3 holy crowns of vast face and small face (idra rabba) 3' 8: h" 2: 2 2:e 8-,8- 0' the revelation of john is an enigmatic, mystically obscure text. it was originally written in aramaic, though many translations are made from the greek version. the revelation of john presents a specialized form of the tree of the treasuries of the house of elohim. this working path is intended to take true disciples of master yeshuvah to the new jerusalem in the crown center via seven series of s

ugh all four worlds. the forty-nine allusions represent seven repetitions of the seven sefiroth acting upon one another. to more easily understand this, imagine that each of the seven sefiroth has a test tube containing a differently colored liquid. then, imagine successively pouring some of the colored liquid from each one into the six others, resulting in a total of forty-nine different colors. the revelation tree has a different set of names for the sefiroth than the tree of the treasuries of elohim shown in figure 4.5 on page 120. most interpreters of the revelation see all the action described as occurring in the physical plane. however, the events described in the revelation occur on multiple planes. only the allusions involving the seven churches exist in the lowest sefirah victory

ousness. he is inert because he is the changeless aspect of the supreme, and she the apparently changing aspect of the same. in truth, she and he are one and the same, being twin aspects of the one. 21 in the torah, there are a variety of images alluding to the station of vast face, such as darkness al (li lit. upon) the face of the deep 22 we also find a prominent image of the ancient of days in the revelation of john, described as having fiery eyes and a two-edged sword coming from his mouth (figure 6.2. then, there is the reference to darkness upon thick darkness in the light surah of the qur an.23 or like darkness in a vast ocean [vast face, covered with waves upon waves% e2 2 e" 2' 8: h f e 2 0 over them clouds, darkness upon thick darkness [i.e. face to face. and whoever allah gives

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

laws and from his reply to scholarios in f. masai, plethon et le platonisme de mistra, paris, 1956, pp. 136, 138. for a valuable study of ficino's genealogies of wisdom, see d. p. walker "the prisca theohgia in france, j. w.c.i, 1954 (xvii, pp. 204-59. 2 vita di ficino, published from a manuscript of circa 1591 in marcel, op. cit, p. 716. is hermes trismegistus not know this through the stars or the revelation of demons, but lactantius does not hesitate to place him among the sibyls and the prophets.1 these remarks (which we have paraphrased, not fully translated, from the argumentum) show ficino's effort to avoid augustine's condemnation of his hero for the egyptian idolatry in the asclepius, which he does by emphasising the favourable view of lactantius. he next goes on to say that of t

t makes itself visible in the act of thinking, god in the act of creating. ficino's commentary on this treatise is merely a short resume. the reader will notice that the view of the world on which this egyptian revelation (really optimist type of gnosis) is based differs 32 ficino's "pimander" and the "asclepius" fundamentally from the preceding revelation (based on a pessimist type of gnosis. in the revelation of hermes to tat, matter was evil and the work of regeneration consisted in escaping from its power through the infusion into the soul of divine powers or virtues. here the world is good, for it is full of god. the gnosis consists in reflecting the world within the mind, for so we shall know the god who made it. yet also in the pessimist gnosis, described in the regeneration of tat

" ficino's argumentum before his pimander (ficino, p. r836. 40 ficino's "pimander" and the "asclepius" and the christian piety of egyptian regeneration, would have rehabilitated in their eyes the egyptian religion of the asclepius. they would observe that much of the same philosophy and general outlook of works in the corpus hermeticum is repeated in the asclepius. thus the latter work would seem the revelation of the religious cult which went with the "religion of the mind, or religion of the mind in relation to the world, which this holy egyptian, both in various passages in the corpus hermeticum, and in the asclepius, associated prophetically with the "son of god. in the light of the newly discovered corpus, and its translation in ficino's eagerly read pimander, it would have seemed tha

er filoteo or teofilo, and stands for the nolan himself; he has both admiring disciples and criticising opponents, pedants who attack him. the pervading imagery of the dialogues published in england is already present here, the rising sun of mysterious revelation with which is associated a "copernican" natural philosophy, the creatures of light and the creatures of darkness ranged for and against the revelation, just as here the pedants with their non-solar characteristics are ranged against the sages. and the dialogue in the de umbris idearum makes it quite clear that the instructor of philothimus and therefore of filoteo or teofilo, of the nolan, of giordano bruno is hermes trismegistus. it is hermes who hands the book with the new philosophy and the new art in it to philothimus; and thi

FREEMASONS SATANISM AND SYMBOLISM

nd accepted scottish rite of freemasonry, p. 321, 19th degree of grand pontiff; red emphasis added] masons from the first initiation which is the first degree are urged to mightily "seek the light" the average mason is continually saying that he is "seeking the light" and will spend his entire life "moving toward the light" people who haven't studied this subject would assume that this "light" is the revelation of the god of the bible. this statement is continuously held up to try to convince us that masonry is christian. in the above quote, albert pike is saying that lucifer is the one who bears the light of freemasonry. the sentence immediately preceding confirms not only that lucifer is the light-bearer, but that masons of previous degrees have been led to believe that the opposite was

FULLER J F C SECRET WISDOM OF THE QABALAH

tionship to the yolk within it- living substance. that the israelites will find the promised land in the conquest of the world is a lie, a lie which protects a sublime truth- the reabsorption of the world into the pure spirit of god. to the masses of the jewish peoples such a statement will be considered blasphemous. yet in the zohar we read: with his ordinary understanding, man cannot understand the revelation of mysteries. all that i am about to reveal to you can be revealed only to the masters, who know how to keep the balance because they have been initiated. 12 the shell, the white, and the yolk form the perfect egg. the shell protects the white and the yolk, and the yolk feeds upon the white; and when the white has vanished, the yolk, in the form of the fledged bird, breaks through t

light is full of symbols, which if we could read them aright would lead us to reality, which is union with god. there is nothing either created or thought, says juan de la cruz, that can offer to the understanding a means suitable for this union; because the understanding is the obstacle which this union has to surmount. or as the zohar says: with his ordinary understanding, man cannot understand the revelation of mysteries. all that i am about to reveal to you can be revealed only to the masters, who know how to keep the balance because they have been initiated. 3 the physical aspect of illuminism is a definite brilliance of the skin and eyes. we read gmoses wist not the skin of his face shone h; 4 this is not a mere figure of speech. the moral aspect is an irresistible attraction, and th

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

ebrew name yod-he-vau (jehovah, was set forth the triune character of the creator; in other words, this name "comprehended the essential perfections of the great god" and was used in their scriptures as a "kind of summary or revelation of the attributes of the deity" although abraham, while in egypt, was the worshipper of idols, we are assured that "the peculiar privilege vouchsafed to him lay in the revelation of god's holy name, yod-he-vau. there is indeed much evidence going to prove that the people represented by abraham understood the earlier conception of a deity, and that while the great universal principle whose name it was sacrilege to pronounce was still acknowledged, there was another god (the lord, the same as in china, whose worship they were beginning to adopt "and jacob vowe

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

the actual discoveries which have been made in the domain of psychology by various circles of investigation, in view of the singular fields of experiment on the threshold of which the agenowstands, in view of the needs of the age to which these discoveries and these experiments can alone truly minister, we invite the co-operationofall personswhoare enthusiasts for god and the soul,whobelieve that the revelation of the indwelling spirit and the. overshadowing deity can alone accomplish a conversion in the life of mankind; we invite them in the name of their divine and sacred zeal to co-operate in the first mystic propaganda which has been seriously attempted in this century. ix to such we would proclaim, on the faith of an unbroken historical testimony, and on the evidence of innumerable wi

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ancount."this'austrian count' was onecountapponyi, from whom mackenzie is alleged to have received 'rosicrucian initiation .16 thegoldendawntheoriginal rules of the society stated that 'no aspirant shall be admitted into the society unless he be a master mason, and of good moral character, truthful, faithful and intelligent. he must be a man of good abilities, so as to be capable of understanding the revelations of philosophy and science; possessing a mind free from prejudice and anxious for instruction. he must be a believer in the fundamental principles of the christian doctrine, a true philanthropist and a loyal subject" but the golden dawn, as we shall see, made no such restrictions.inlater years westcott was at pains to justify this distinction 'at the constitution of our societas ros

pt obtains by decree the coveted supremacy.thescheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity, as figured in the very ancient kabbalah of the hebrews, whose professors were illuminated by the higher magic of the ancient world.thegrades of the first order willbe found to be of hebrew design and inasmuch as the efflux of the time brought on the revelation of the christos, the tiphereth, the beauty of the microprosopus, so christian design is reflected in the higher degrees.theneophyte grade, and the rst, znd, 3rd, and 4th grades, which this present isis urania temple is authorized to confer, after due examination and approval in each case, possess rituals and secrets which had been received from the greatly honoured chief adepts, and

GILBERT THE MAGICAL MASON

process of the human mind and personality shown in hypnotism, telepathy and similar modern developments. on the other hand, the deeply mystical and learned specula255 tions of the ancients upon the creative power above us and the relations between god and man as developed in the old and new testaments, in the kabalah of the hebrews, in the wisdom of buddha, in the bhagavat gita of the hindoos, in the revelations of st john the divine, and in the pauline epistles and the many doctrines of the later greek gnostics, although of theinterest, have partly lapsed into oblivion; at any158themagical masonrate they have now much less effect upon modern life and conduct than in early times, and receive but comparatively infrequent attention in the literature of today.thesincere conviction widely felt

he providence of gods to man. cicero wished to have faith, but! doubted. pliny the naturalist and suetonius were superstitiouf rationalists. plutarch, an eclectic platonist, said the soulis,the instrument of god, just as the body is of the soul.theneo-platonists, plotinus and porphyry, restored the faith in! all divinations, saying they were based on cosmic sympa255 thies: they had great faith in the revelations of ecstasy andofdreams. the early christian authors recognised the powersofdivination but said they sprang from evil demons. modem research into ancient literature has shown thatnotonly the heavenly bodies, but almost every object on land andaat sea have been at some time or other, and in some place, used) as means to foretell the future, or to discover the unknown. the earliest an

y rate, none has come down to us. the pagan authors all speak of this ceremony with the utmost reverence and approval. the early christian authors, perhaps naturally, assert that the ceremonial was both terrible and intensely wicked, for the christian fathers turned away from the worship of the egyptian, greek and roman divinities with horror and aversion. it seems only reasonable to suppose that the revelation, whatever its nature may have been, was of intense interest, for admission to the greater mysteries was an honour and privilege universally recognised and sought for. so far as we can learn each mystes was taken separately into the grade of epoptes, and we are told was dismissed with the mystic words,konx-aum-pax.on the seventh day there was a return of the crowds to athens, and muc

oral minority. surely these reasons point out that it was a form of divine worship, a system of theology, or a revelation of the origin and destiny of man, and of his state after death, presumably doctrines of such a nature as to be beyond the comprehensionofthecommon people, for it is not well 'to cast pearls before swine. its knowledge was kept secret by solemn oaths and a death penalty, and so the revelation must have been one which was not only useless but dangerous to make public. in conclusion, then, we must agree that the ancient myster255 ies did in their time and place perform a great and good work. apart from the possession of valuable religious dogmas, the epopts must have felt themselves bound together by a most solemn tie of friendship. men who have suffered and then286themagi

GILBERT THE SORCERER AND HIS APPRENTICE

himself alone; that, after the fall, this book was taken back into heaven; that after many prayers and tears god restored it to adam; and that it passed from adam to seth.thebook being lost, and the mysteries contained in it almost forgotten, in the degenerate age preceding the flood, they were restored by special revelation to abraham who transmitted them to writinginthe book 'yetzirah; and that the revelation was renewed to moses, who received a traditionary and mystical as well as athekabbalah17written and preceptive law from god. accordingly the jews believe, that god gave to moses on mount sinai, not only the law,butalso the explication of that law; and that moses, after his coming down, retiring to his tent, rehearsed to aaron both the one and the other. when he had done, aaron stand

s learned in the wisdom of the egyptians, and he taught exoterically and esoterically. exoterically he taught it in the pentateuch. moses, of course, had divine revelation himself,butwhen did moses get that revelation? after he had been trained in all the wisdom of the egyptians, after he had become a trained occultist, an initiate, an adept.itwas that training which rendered him a fit vessel for the revelation.theesoteric teaching of moses is contained in the kabala.anyonewho wishes to understand all the difficulties of the pen255 tateuch,mustunderstand the kabala.thekabala was the key that was taught to the priests, and the priests alone, whereby they were able to expound as much as they thought desirable, or were allowed to teach, to the people. but the kabala was an absolute secret unt

GILBERT R A THE MASONIC CAREER OF A

ribed the rituals of the 'new and reformed palladium, an androgynous and satanic rite ultimately derived from albert pike, one of the most prominent of american masons. this nonsense was avidly swallowed by the french anti-masonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the revelations of the supposed head of the 'new and reformed palladium, miss diana vaughan, soi-disant descendant of thomas vaughan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferi

GLOBAL FREEMASONRY

lah possess great magical power. also, many non-jews have been influenced by the kabbalah, and have tried to practice magic by employing its doctrines. the esoteric tendencies that took hold in europe during the late middle ages, especially as practiced by alchemists, have their roots, to a great extent, in the kabbalah. the strange thing is, that judaism is a monotheistic religion, incepted with the revelation of the torah to moses (peace be upon him. but, within this religion is a system called the kabbalah, that adopts the basic practices of magic forbidden by the religion. this substantiates what we have presented above, and demonstrates that the kabbalah is actually an element that has entered judaism from the outside. but, what is the source of this element? the jewish historian fabr

GNOSTIC CATECHISM

ribed the rituals of the 'new and reformed palladium, an androgynous and satanic rite ultimately derived from albert pike, one of the most prominent of american masons. this nonsense was avidly swallowed by the french anti-masonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the revelations of the supposed head of the 'new and reformed palladium, miss diana vaughan, soi-disant descendant of thomas vaughan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferi

GNOSTIC HANDBOOK

93 he outlined is the piscean current, agape (love, thelema (will) and logos (word) all are aspects of it and 93 reduces to 12- the zodiac and of course the twelve disciples, twelve being the sacred number of completion within biblical numerology. there are many difficulties as crowley disciples transformed his gnostic vision into a counter culture cult. the relevance is in crowley declaration of the revelation. further activity of this period include jehovah s witnesses who still believe jesus returned (in spirit) during this period (1914 in some groups but the dates vary. many other denominations also follow this revelation, so the acceleration of the current certainly has resonance among many traditions. the world wars that occurred during this period could also be considered ramificati

he mystery (ephesians 3;9) and so on. paul tells us in ephesians 3:9 that the mystery had been hid in god and that it had been a secret from the beginning of the world. the mystery which has been hid from ages and from generations, but now made manifest to his saints. ephesians 1:26 now to him that is of power to stablish you according to my gospel, and the preaching of jesus christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting god, made known to all nations for the obedience of faith. romans 16:25,6 this mystery is the opportunity for the deification of man. it is the secret whereby man may become part deified. he may return to the pl

far enough, wait until the building blocks are laid onto the foundation. the the mysteries pneumatic psychic the outer court: public (parable) teachings the gnostic handbook page 118 gnostic handbook is the foundation and other volumes will build the house. and lets be clear about it, without a firm foundation the house will fall! continuing revelation one of the keynotes of the gnostic system is the revelation is personal, that is to say, that revelation as found in the many thousands of sacred texts is only sacred to those people who accept that they are sacred. the various gnostic scriptures are useful to the modern gnostic student but should not be treated as "every word inspired by god. one of the more important things when it comes to scripture is mans reason. we need to study the hi

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

g the receipt of fallen forces this is self perpetuating, as more light is received, the chakras are further developed and more light is received again. the seven churches or chakras hence form a central aspect of the spiritual practice of transfiguration. the mystery of the seven churches these seven are the eyes of the lord, which range throughout the earth. zechariah 4:10 the seven churches of the revelation of jesus christ to st. john have many meanings. in keeping with multiple levels of interpretation the churches can be understood as messages relating to historical churches of the period, messages gnostic theurgy page 75 characteristics of the seven churches and chakras church. location. meaning of name church of ephesus. base centre. desirable. church of smyrna. sacral centre. swee

current. for example, in this same period, the apostate christian churches (under the direction of emperor constantine) re-edited the bible and created a political force which has decayed western civilisation ever since. we can correlate the astrological ages with events within history quite easily. we can link the age of aries with the early sacrificial religions, the age of pisces with that of the revelation of jesus (the imagery of the fish is certainly suggestive) and we can then see the incoming current as that of maat or aquarius. it is interesting to backdate the the aging of the sphinx and note that the current age suggested of 10,500 bce links well with the astrological change that was taking place at that gnostic theurgy page 185 time, the movement from virgo to leo. is the sphi

8-1912, theodor reuss (founder of the ordei templi orientis) and eliphas levi (1810-1875, whose works helped trigger the french occult revival. in more recent time a plethora of authors have claimed membership of the order. it seems likely that in the 1990 s the rosicrucians are a spiritual rather than physical brotherhood. x gnostic theurgy page 209 introduction it seems such a long time between the revelation of jesus and 1844, but in some sense things had not changed that much. light was still battling against darkness, and the gnostic message was still being twisted and manipulated by the dominions of the demiurge. while the names of the enemies may have changed, their approach was remarkably similar. as the battle intensified, energies on both sides prepared for the change that was go

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

the door. resistance is not futile= 329= abrogate are all rituals, all ordeals, all words. in the seminal and quintessential chapter 36 of the book of lies, aleister crowley informs us, let the adept be armed with his magick rood [and provided with his mystic rose. the magick rood, or wand, is the supreme male symbol; the mystic rose the female complement. the ritual, called the star sapphire, is the revelation to the initiated of the key secret of the magick of the conquest of the universe. thus, we find the wand: the double wand of power= 329= resistance is not futile. the blond alien khyia of procyon, our alleged informant from the stars= 150= mystic rose. combined, by theosophic addition, the wand and rose together are 3+2+9= 14= 1+4= 5 and 150 or 1+5+0= 6, or 5+6 or 56. 56= isis (5+6=

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

of every creed and tongue, its religious attitude is strictly nonsectarian. there are members in the organization who are priests, clergymen, rabbis, and directors and workers in every one of the various religions throughout the world. there is nothing in the rosicrucian teachings to interfere with the individual's religious convictions, while on the other hand the teachings will tend to support the revelations of spiritual truths as found in all of the sacred writings of the past and present. ques. in what manner is the a.m.o.r.c. perpetuating the ancient fraternity? ans. by continually promoting the ancient teachings with the modified applications and traditional revelations of science and discovery which will enable the student to derive the utmost of benefit from the teachings under m

HAMIL THE ROSICRUCIAN SEER

erence; and if that third party shall subsequently confirm theprocesverbalof the dialogue, and admit that his 'reasoning faculty' did really feel conscious of the same spiritual conversation; and if this fact be well established by repeated trials, thenmrsandby will admit that a primafaciecase212therosiemcianseerinconclusion, it must still depend on our individual idiosyncracy, whether we believe the revelations of the spiritual world thus obtained are parallel truths or mere repetitions; but m. cahagnet has promised us a tangible proof in a volume of alchemical revelations, and we must forewarn him that in these sceptical days we shall expect from him, with such a goodly host of defunct adepti 'real sons of thefire'-fromsynesius to philalethes-for interlocutors, who, if judged from their

e ensuing pages are addressed solely tothesensible readers ofthe zotst-thereaders who have arrived at 'art.xxi.-thatunless a new church be established by the lord, no one can be saved; and that this is meant by these words "unless those days should be shortened, there should no flesh be saved" mat. xxiv.,22.'xxii.-thatthe opening and rejection of the tenets of the faith of the present church, and the revelation and reception of the tenets of the faith of the new church is meant by these words in the apocalypse,"hethat sat upon the throne said, behold, i make all things new; and he said unto me, write, for these words are true and faithful" chap.xxi.,5.thatthe new church about to be establishedbythe lord is the new jerusalem, treated of in the apocalypse, chap.xxi.andxxii.,which is there ca

as for the visions in the crystal beingas'r'supposes, the result of merely 'the earnest gaze and concentration of the mind to one idea' as well might he assert that sir john herschell, adams, or gasparis, when scrutinizing every point of the starry heavens with telescopic eye, were self-hypnotized, and their resplendent discoveries, which have placed them foremost in the ranks of science, werebutthe revelations of a neuro-hypnotic trance.formyself i am content to believe that the faith of our forefathers were not such 'wretched superstitious absurdities' and that 'there are really things in nature of which our modem philosophy does notpermit.usto dream' londonfred.hockley.[printed inthezoist,no. xxvii (october 1849.]remarksupontherev.georgesandbysreviewofm.alphonse cahagnet'sarcanesdefavi

of what passed betweendrjohndeeand some spirits! edited by the learned dr meric casaubon, which although a goodly folio of500pages, formed but a small portion ofdrdee's experiments, or as he termed them 'actions' yet sufficiently attest that both dee and kelly (his seer) werefirmbelieversin the truth of their researches; and the very singular coincidences arising from a perusal of this work with the revelations made todrkerner by the seeress of prevorst, and by the somnambulist described indrhenry werner's work, entitled 'guardian spirits; or, remarkable cases of vision by two seeresses into the spiritual world,'247 will well repay an attentive perusal, although, unfortunately,itwould"'miscellaniesbyj.aubrtry,esq.,8vo, l696,p.128.thudibras,canto iii, line63l'kelly didallhis feats uponthed

the world of spirits the same figure, the same countenance, the same tone of voice, and wears also similar garments' although in some points swedenborg is, i believe, in error, yet these co-existing doubles of the human race, who perform over again in the spirit-world our actions in this, however minute, exert, a very important part in the phenomena of mesmeric clairvoyance, self255 somnambulism, the revelations of cahagnet's extatics, and particularly in visions by crystal, mirrors, ink, water,&c.-phenomenathe occult laws of which are at present so inscrutable to materialists. my opinion of the quality of the spirits who have now so numerously entered into immediate communication with mankind, is the same as is given in the response-'evil, wandering, or atmospheric'-and,-eonvinced as i ha

se christianity by leaving out christ. equally impotent would it be on my part to attempt to discuss the truths of the theorems contained in paper a. of your pamphlet, when the piety and learning of the christian world has been engaged thereon for so many centuries.thepurport of my present letter is deferentially yet earnestly to suggest that yourself and friends, before placing implicit faith in the revelations received by you, should first thoroughlysatisfyyour selves that your spiritual communicants are good and truthful. convinced as 1 am thatallresponses given by good spirits, whatever may be their relative development or attainments in spiritual knowledge, tend to the one only to-be-covetedpoint,-thatof truth, i would advise all parties, upon commencing a circle for rapping or writin

s hurtful to the nervous system of the medium. i have not yet seen your pamphlet, but will obtain it the first opportunity. in yourrationalreviewyou do not mention your having in any way held conferences with the atmospheric spirits of living persons. these curious, and as yet little known existences, and the laws by which they are governed, have hitherto proved a stumbling block to mesmerists in the revelations obtained through their clairvoyants in the magnetic sleep.correspondencewithrobertowen147e.a.-icannot do that, because i cannot mix with evilspirits. ask him totryexorcism on those spirits who state themselves to be the duke of kent and benjamin franklin. tell him that you have written by my wish, and that his system of the elevation of society will never take place in england, but

v. expressly for the instruction ofmyfriends. as i said before slater's crystal balls are very 'i.uperior to the big egg-shaped article&if you make up your ,mind to have one i will get him to makeitifhewill let me have it';112431-ii-6,which i have no doubt he will. as to the rosicrucian college, i little dreamed that when myf'11tentionwas drawn to the secret lodge in the east (from which resulted the revelation from the spanish monk i read to you) that i should become a member of the rosicrucian college in the near west, but i should be pleased to join if you would do .me the honour of proposing me&i have no doubt bro. hughan'will(sight unseen) have faith enough to second your nomina255don-praysend me word what the fees are&i will send a p[ostai] o[rder] by return of post and trust some fi

HELENA BLAVATSKY THE KEY TO THEOSOPHY

e. the collective consciousness of the host of dhyan chohans (see secret doctrine; praj a is their individual wisdom *2) taijasi means the 'radiant, as a consequence of its union with buddhi, i.e. manas, the human soul, enlightened by the rays of the divine soul. hence manas-taijasi can be described as radiant intellect, the human reason enlightened by the light of the spirit; and buddhi-manas is the revelation of the divine plus the human intellect and self-consciousness (these two footnotes reversely translated from dutch[ editor) a. you cannot, because you will mix up an abstract representation of the whole with its casual changes of form. remember that if it can be said of buddhi-manas that it is unconditionally immortal, the same cannot be said of the lower manas, still less of taijas

HP LOVECRAFT A DARK LORE

contents. we live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survivals in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden eons

me. i shall give them to my son, professor wingate peaslee of miskatonic university- the only member of my family who stuck to me after my queer amnesia of long ago, and the man best informed on the inner facts of my case. of all living persons, he is least likely to ridicule what i shall tell of that fateful night. i did not enlighten him orally before sailing, because i think he had better have the revelation in written form. reading and re-reading at leisure will leave with him a more convincing picture than my confused tongue could hope to convey. he can do anything that he thinks best with this account- showing it, with suitable comment, in any quarters where it will be likely to accomplish good. it is for the sake of such readers as are unfamiliar with the earlier phases of my case t

ritten form. reading and re-reading at leisure will leave with him a more convincing picture than my confused tongue could hope to convey. he can do anything that he thinks best with this account- showing it, with suitable comment, in any quarters where it will be likely to accomplish good. it is for the sake of such readers as are unfamiliar with the earlier phases of my case that i am prefacing the revelation itself with a fairly ample summary of its background. my name is nathaniel wingate peaslee, and those who recall the newspaper tales of a generation back- or the letters and articles in psychological journals six or seven years ago- will know who and what i am. the press was filled with the details of my strange amnesia in 1908-13, and much was made of the traditions of horror, madn

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

y winds- mentioned in our brief, bulletin to the outside world- delayed our start till nearly nine o clock. i have already repeated the noncommittal story we told the men at camp- and relayed outside- after our return sixteen hours later. it is now my terrible duty to amplify this account by filling in the merciful blanks with hints of what we really saw in the hidden transmontane world- hints of the revelations which have finally driven danforth to a nervous collapse. i wish he would add a really frank word about the thing which he thinks he alone saw- even though it was probably a nervous delusion- and which was perhaps the last straw that put him where he is; but he is firm against that. all i can do is to repeat his later disjointed whispers about what set him shrieking as the plane so

rudimentary idea of our thoughts and feelings as we penetrated this aeon-silent maze of unhuman masonry, one must correlate a hopelessly bewildering chaos of fugitive moods, memories, and impressions. the sheer appalling antiquity and lethal desolation of the place were enough to overwhelm almost any sensitive person, but added to these elements were the recent unexplained horror at the camp, and the revelations all too soon effected by the terrible mural sculptures around us. the moment we came upon a perfect section of carving, where no ambiguity of interpretation could exist, it took only a brief study to give us the hideous truth- a truth which it would be naive to claim danforth and i had not independently suspected before, though we had carefully refrained from even hinting it to eac

en warned before. at first we could not precisely say what was wrong with the formerly crystal-pure air, but after a few seconds our memories reacted only too definitely. let me try to state the thing without flinching. there was an odor- and that odor was vaguely, subtly, and unmistakably akin to what had nauseated us upon opening the insane grave of the horror poor lake had dissected. of course the revelation was not as clearly cut at the time as it sounds now. there were several conceivable explanations, and we did a good deal of indecisive whispering. most important of all, we did not retreat without further investigation; for having come this far, we were loath to be balked by anything short of certain disaster. anyway, what we must have suspected was altogether too wild to believe. s

HP LOVECRAFT FROM BEYOND

as seeing and hearing from another direction, and later it was rather awful to find those empty heaps of clothes around the house. mrs. updike's clothes were close to the front hall switch that's how i know she did it. it got them all. but go long as we don't move we're fairly safe. remember we're dealing with a hideous world in which we are practically helpless. keep still" the combined shock of the revelation and of the abrupt command gave me a kind of paralysis, and in my terror my mind again opened to the impressions coming from what til-linghast called "beyond" i was now in a vortex of sound and motion, with confused pictures before my eyes. i saw the blurred outlines of the room, but from some point in space there seemed to be pouring a seething column of unrecognizable shapes or clo

HP LOVECRAFT THE CALL OF CTHULHU

contents. we live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survival in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden

ISIS UNVEILED

non into eternal punishment; but tbe ri^teous ds w^ otwvuif into life eternal* tbe reverend t. swinden' commenting on tbe speculations of bis predecessors, fills a whole volume with unanswerable arguments, tending to show that the locauty of hell is in the sun. we suspect tbat tbe rev- erend speculator bad read the apocalypse in bed, and had the night- mare in consequence. there are two verses in the revelation of john reading thus "and tbe fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. and men were scorched with great beat, and blasphemed the name of god* lliis is simply j^rthagorean and kabalistic allegory. the idea is new nather with the above-mentioned author nor with jobn ^rthagoras placed tbe "sphere of purification in the sun" wh

" he is using a word pre-eminently kabalistic, theurgic, and masonic, and one which no other apostle uses. he thus declares himself an ade, having the right to iniiiate others. if we search in this direction with those sure guides, the grecian mysteries and the kabala, before us, it will be easy to find the secret reason why paul was so persecuted and hated by peter, john and james. hie author of the revelation was a jewish kabalist pur sang, with all the hatred inherited by him from his forefathers toward the mysteries* his jealousy during the life of jesus extended even to peter; and it u only after the death of their common master that we see the two apostles the former of whom wore the miter and the petaloon of the jewish rabbis preach so zealously the rite of drcumosioa. in the eyes o

ated to all who are willing to re- ceive them; but there are certain persons who are prevented by the voice of the crier (v^pu. since it is necessary that such as are not expelled from the mysteries should first be refined by certain purifica- tions, which the reception of the sacred rites succeeds. the third part is denominated epoptda or reception. and the fourth, which is the end and design of the revelation, is the bmding of the head and fixing of the crowru. whether after this he [the initiated person] becomes. a hiero- phant of sustains some other part of the sacodotal o sce. but the fifth, which is produced from all these, i friendihip and ijuerior com- munion with ood" and this was the last and most awful of all the mysteries. there are writers who have often wondered at the meanin

en from our finite minds, it is true, in the impenetrable glory of divinity, but whose laws of wondrous comprehensiveness and perfection we ever perceive in operation around us. the argument so often employed by theologians, that divine revelation is necessary for man, and that certain views contained in that revelation are required by our moral consciousness, is purely imaginary and derived from the revelation which it seeks to maintain. the only thing absolutely necessary for man is tbdth; and to that, and that alone, must our moral consciousness adapt itself* we will consider further in what light was regarded the divine revela- tion of the jewish bme by the gnostics, who yet believed in christ in their own way a far better and less blasphemous one than the roman catholic. the fathers h

class of men was issued from a more or less noble limb of brahma. gautama- buddha's philosophy was that taught from the beginning of time in the impenetrable secresy erf the inner sanctuaries of the pagodas. we need not be surprised ther^ore to find again, in all the fundamental dogmas of the gnostics, the metaphysical tenets of both brfthntanism and buddhism. they held that the old testament was the revelation of an inferior being, a subordinate divinity, and did not contain a ungle sen- tence of their sophia, the diviue wisdom. as to the new testament, it had lost its purity when the compilers became guilty of interpolations. the revelation of divine truth was sacrificed by them to promote selfish ends and maintain quarrels. the accusation does not seem so very improbable to one who is w

he logia of matthew. the real, genuine doctrine has remained in the hands of the nazarenes, in this goapd f^ matthew containing the 'secret doctrine' the "sayings of jesus" mentioned by papias. these sayings were, no doubt, of the same nature as the small manuscripts placed in the hands of the neophytes who were candidates for the initiations into the mysteries, and which contained the aporrheta, the revelations of some important rites and symbob. for why should matthew take such precautions to make them 'aecret' were it otherwise? primitive christianity had its grip, pass-words, and degrees of initia- tion. the innumerable gnostic gems and amulets are weighty proofs ot it. it is a whole symbolical science. the kabalists were ttie first to embellish the universal logos* with such terms as

JASMUHEEN THE FOOD OF GODS

tion for our experiences within the ascended delta field are only limited by our capacity to receive and handle the frequencies of our own dow s radiation. even the christ and buddha and mohammed continue to become more illumined as they journey through the fields, loving and being fed in turn by the love we give in gratitude to their presence. other gifts of being fed by the food of the gods are the revelations and insights that we gain from the theta. delta field of consciousness where many have received explicit information on how to bring our planet back into a more enlightened way of being. yes it s true that there is an opportunity for earth to enter into a millennium of great peace and to bring this into being many metaphysicians are being instructed to not just bridge heaven and ea

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

f some mountain, an ancient of the days. here, besetting us at every turn, meet we the same mythic emblem: again, in the crescent of the mohammedan fanes, surmounting even the latin, and therefore the once christian, st. sophia. last, and not least, the countless churches rise, in the latter-day dispensation, sublimely to the universal signal, in the glorifying, or top, or crowning cross; last of the revelations! in the fire-towers of the sikhs, in the dome-covered and many-storied spires of the hindoos, in the vertically turreted and longitudinally massed temples of the bhudds, of all the classes and of all the sects, in the religious buildings of the cingalese, in the upright flame-fanes of the parsees, in the original of the campaniles of the italians, in the tower of st. mark at venice

reamy, ethereal view of a vital, accessible something, entirely separate from the suggestions of mere sensation, is gnosticism, or bhuddism, in its own profoundest depth. it follows on similarly to the intoxication, or suffusion with the very certainty of the presence of god, which, in the poetic sense, was said to fill the mind of even the supposed arch-atheist spinoza. the rosicrucians, through the revelations concerning them of their celebrated english representative, robertus de fluctibus, or robert fludd, declare, in accordance with the mosaic account of creation,-which, they maintain, is in no instance to be taken literally, but metaphorically, that two original principles, in the beginning, proceeded from the divine father. these are light and darkness, or form or idea, and matter o

KETAB E SIYAH

ot comprehend invention unconformed to the dictates of god. and also with will came suspicion and enmity, and finally masleh proclaimed that i myself was a very creature of chaos and should be annihilated, for i held within me the force to destroy all the craft of god. and many to whom masleh was as god cast with him in their devotion, but others there were who answered, lucifer has again brought the revelation of light, and in fact we recognize him as our true creator, for in the scheme of god we are of no consequence. among us archangel michael was silent, but at length he said, in time past we have all known glory in both the omnipotence that is our god and the celestial brilliance that is our lucifer- for in him we thought embodied the will of god for creation and change. but now it tr

LAITMAN M BASIC CONCEPTS IN KABBALAH

ose so high, they recognize and experience all that he had prepared for them. they established a relationship with the creator resembling that of the parent and the loving and beloved child. from this, you will realize that it was worthwhile for him to create all the worlds, and the chosen ones will understand even more what those who approach the creator reveal. to prepare his created beings for the revelation of the worlds, the creator gave us four levels of development: inanimate, vegetative, animate, and human, corresponding to the four levels of the f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 73 will to receive pleasure. the main level is the fourth, but it is attainable only by gradual development, after we have completely mastered each level. the first level (inanimate

at is being studied, one deals with the concealed part from the introduction to the study of the ten sefirot 89 of kabbalah. however, upon entering the world yetzira, one reveals kabbalah and the light replaces the meaningless names. thus, one starts learning kabbalah from a secret until it becomes a reality. this corresponds to the creator s double and single concealments in the world assiya, to the revelation in the world yetzira, the attainment of love for the creator in the world beria, and to the merging in absolute love in the world atzilut. ari s book, the tree of life, was written to help people attain the creator consistently, painlessly, and with confidence. 90 c h a p t e r 1 2 c o n d i t i o n s f o r d i s c l o s i n g t h e s e c r e t s o f t h e w i s d o m o f k a b b a

ey are the source of much suffering in the world. hence, kabbalists accepted only those students who could keep it secret and refrain from needlessly disclosing it. the ban, impossible to disclose, stems from limitations of the language that cannot describe subtle spiritual concepts. since all verbal attempts are doomed to fail and lead to erroneous conclusions that will only confuse the student, the revelation of these secrets requires special permission from above. a special permission from above is described in the works of the great kabbalist, the ari: know that the souls of great kabbalists are filled with the outer (surrounding) light or with the inner light (filling. the souls filled with the surrounding light have the gift to expound on the secrets by vesting them in words, so that

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

e able to approach it only as a direct narrative. they will not be able to extract the light of the kabbalah from its pages. only those who study kabbalah for self-improvement will receive this benefit. kabbalah is a study of the system of our spiritual roots. this system emanates from above. we may study it in accordance with strict laws which, when merged, point toward a single supreme purpose "the revelation of the- 68- attaining the worlds beyond creator s greatness, so that his greatness may be comprehended by the creations in this world" kabbalah, the perception of the creator, consists of two parts: the written work of the kabbalists, who have already perceived the creator; and the body of knowledge that is perceived only by those who have acquired the spiritual vessels and the altr

evel of development one who remains the same as during one s upbringing. all changes that take place in the life of such a person are quantitative in nature. however, this cannot be said of the "human being" type. in this state, a person is born as an egoist. at some point, this person will discover that egoism rules, and in response, aspires to correct this flaw. if a person truly wishes to earn the revelation of the creator, then the following must be so: 1. this must be the person s strongest desire, so that no other desires exist. in addition, this desire must be permanent, for the creator is eternal and his will to bestow good is constant. thus, one who wishes to come closer to the creator must resemble the creator in this quality as well, i.e, all desires must be constant. they canno

from the blind slavery of egoism, the creator must reveal himself. this is so because a human being obeys only two forces in this world: the force of egoism the body and the force of the creator altruism. it follows, then, that alternating the two states is necessary. these states are the concealment of the creator from us when we perceive only ourselves and the egoistic forces governing us, and the revelation of the creator when we feel the power of the spiritual forces. in order for one who is still under the influence of egoism to perceive the closest upper object (the creator, the creator must equalize some of his qualities with those of the lower being the person seeking a connection with the creator. he will endow some of his altruistic qualities with egoistic attributes, and can th

agnificence of the creator, rather than by realizing his power and grandeur, and only by using reason in proportion to one s faith, the creator is compelled to limit his disclosure. when such an action compels the creator to diminish his disclosure of his general dominion, his omnipotence, and his light (ohr hochma, this is called "the screen of hirik" through this screen, we are able to diminish the revelation of the upper reason (the left line) to the point at which this revelation can be balanced with faith, the right line. the correct correlation between faith and knowledge is called a "spiritual balance" or the middle line. we, as individuals, determine the state we desire to be in. once the correct correlation of faith and knowledge is in place, we can then attain perfection. this is

ary to the arguments of reason, we can search for the perception of the creator and proceed above our own reason in accordance with the principle of "faith above reason" then the creator will reveal himself to us, since in all states of being, we await that revelation. a true desire to perceive the creator is born in us in the manner described above, and this constitutes a necessary condition for the revelation of the creator. the power of faith in the ability to perceive the creator is measured by the depth of our spiritual fall, from which we can call out to the creator. however, we must understand that without proper preparation to perceive the creator, we will unwillingly gain egoistic pleasure from experiencing such unworldly phenomenon. thus, we must ask the creator: 1. for preparati

om which we can call out to the creator. however, we must understand that without proper preparation to perceive the creator, we will unwillingly gain egoistic pleasure from experiencing such unworldly phenomenon. thus, we must ask the creator: 1. for preparation for the way of kabbalah- 151- the experience of higher pleasure. 2. for the necessary strength to retain faith above reason, even after the revelation of the creator. there are two kinds of obstacles deriving from the impure forces (klipot) that operate in us: restraint (ahizat klipot) and drawing nourishment (yenikat klipot. when we experience no pleasure from learning or from selfimprovement, and advance with great difficulty, then the klipa demonstrates to us various shortcomings of the spiritual existence. as a result, we feel

ipot. when we experience no pleasure from learning or from selfimprovement, and advance with great difficulty, then the klipa demonstrates to us various shortcomings of the spiritual existence. as a result, we feel that there is no value in the spiritual. thus, the klipa receives an opportunity to hold us back from our studies, since we see no greatness in the spiritual. such a state is known as "the revelation of the creator in ashes (shchinta be afra. but if, with the power of the will, we persist in advancing, then we begin to receive the taste of working on ourselves. at that point, the klipa begins to feed off our spiritual accomplishments. it wants to appropriate everything that we have earned from our efforts (the pleasure from the spiritual. the klipa achieves this goal by instilli

d as a "place" the absence of desire is considered to be "the absence of a place" this is similar to a situation when a person declares that no place exists in the stomach for food, since there is no more desire to eat. a spiritual place, or the desire of an individual to perceive the creator, is known as "the vessel (kli) of the soul, or shechina. this vessel receives the light of the creator or the revelation of the creator, also known as "the soul" of the person. the creator himself is known as the shochen. since all our desires are permeated with our egoism (desire to receive, the light of the creator is concealed. as egoism is gradually ejected from our desires, a greater place becomes available. an uncorrected desire is known as "egoism" a corrected desire is called "israel" once a "

rom our desires, a greater place becomes available. an uncorrected desire is known as "egoism" a corrected desire is called "israel" once a "place" is vacated as a result of a corrected desire, the light of the creator is revealed, but the creator still continues to operate in a manner concealed from us. after we have corrected and purified our desires (places, vessels, we perceive the process of the revelation of the creator as the appearance of the light. in reality, however, no motion takes place, but rather, as in the process of developing a negative, the light gradually appears in our perception. since we do not perceive the light itself, but only its effect on our vessel, we address the creator by the name associated with his revelation: shechina. however, we can only determine his e

ver, no motion takes place, but rather, as in the process of developing a negative, the light gradually appears in our perception. since we do not perceive the light itself, but only its effect on our vessel, we address the creator by the name associated with his revelation: shechina. however, we can only determine his essence by the sensations and feelings that he invokes in us. for this reason, the revelation of the creator is known as shechina. if the creator conceals himself, then it said that "the shechina is in exile; or that "the creator is hidden" but if an revelation and concealment- 157- individual has earned the revelation of the creator, then it is known as "the return from the exile" the varying degree to which the creator reveals himself to us is called "the soul (neshama. as

ust repeat the motions of an individual, similarly, our inner motions our desires, aspirations, perceptions, spiritual essence, and outlook on life repeat the motions (the desires) of the creator. thus, if a person suddenly experiences a desire to perceive the creator, that person must immediately recognize that this desire did not result from any particular actions, but rather from the fact that the revelation and concealment- 161- creator took a step forward toward this person, creating a pull and an attraction to him. at the beginning of the path, the creator uses every appropriate opportunity to communicate with us by arousing in us both a longing and anguish for the spiritual perceptions. but every time the creator grants us a pull toward the spiritual, he expects an equal reaction fr

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

s that operate the visible, perceptible matter. a kabbalist continues to feel the same reality as before with the ordinary five senses, but at the same time perceives the forces beyond the perceptual boundaries of the five senses with the help of the sixth sense. the hidden reality becomes more and more lucid, and the existence of another reality beyond the picture of this world becomes apparent. the revelation of the spiritual reality is divided into three phases, called ibur (gestation, katnut (infancy, and gadlut (adulthood. in the first phase, the ibur, we can see our state, but cannot understand it. in the second phase, the katnut, we understands that something is happening, but still cannot independently participate in spiritual action. in the third phase, the gadlut, we obtain the s

h the creator's degree, the source from which the upper forces comes and clothes the mundane matter. if we change our attitude to the forces while they are still at their root, we will feel their clothing in our world entirely differently. the empty sensation will yield before the sensation of the upper light. k a b b a l a h t h e m o d e r n s c i e n c e 183 reality advances incessantly toward the revelation of the creator to the creatures. it all depends on one s attitude to reality. if the creature progresses toward this goal willingly, through resembling oneself to the creator, that person will experience the revelation of the creator as an increasing flow of abundance. conversely, if the revelation of the creator unfolds unwillingly, meaning when the creature does not exert to resem

the creator to the creatures. it all depends on one s attitude to reality. if the creature progresses toward this goal willingly, through resembling oneself to the creator, that person will experience the revelation of the creator as an increasing flow of abundance. conversely, if the revelation of the creator unfolds unwillingly, meaning when the creature does not exert to resemble the creator, the revelation will be perceived as threatening and evil, induced by the disparity of form between the egoistic individual and the upper bounty, whose nature is bestowal. disclosure of the creator in a state of disparity of form brings darkness to one s life. this darkness is the back side of the upper light. the upper light already fills us, but we are presently unable to discover it, and the app

the world appears as the measure of one s contact with the creator, as the bonding measure between the individual and the creator. the more one senses the creator as clothed in reality, the more one discovers that the creator is within oneself and directs one s senses toward that sensation, and the more one loses oneself. all that remains is a tiny point where one stands as an observer, watching the revelation of the creator from within and from without. this is why kabbalists said that the creator created the kli, as well as filled it with the picture of the world. k a b b a l a h t h e m o d e r n s c i e n c e 185 it is precisely through the sensation of the absence of self that an opportunity opens before one to determine oneself. it is exactly at this point that one can determine one

res as the image of the creator. in order to bestow an act with the intention to bring additional pleasure upon another person or upon the creator. in order to receive an act with the intention to bring additional pleasure to oneself. incarnations the states the souls experience as they clothe bodies in this world. incorporation (incorporated) bonding (connecting) of inner attributes. inner light the revelation of the upper light in the creature according to its measure of equivalence of form with the light. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 196 inner vessels, outer vessels the picture of reality is perceived and sensed in the creature s vessels. inner vessels are vessels sufficiently corrected to evoke the sensation of the inner reality. outer vessels a

e that has been corrected in a person by the intention to use it to bestow upon another person or upon the creator. will to delight the intention to bring pleasure to a stranger, outside of the desire, the will to bestow. will to enjoy the desire to receive delight and pleasure. will to receive man's nature the natural desire to fulfill oneself, created through the upper light. wisdom of kabbalah the revelation of the relationship between the light and the kli at every level of the evolution of the kli, from the beginning of the creation of reality to the end of its correction. worlds the states one experiences in the process of equalizing one s attributes with the attribute of the upper force, the attribute of bestowal. yearning addition to the will to receive. it awakens in the creature

der to raise the wisdom of israel according to the wisdom of the torah in the eyes of the nations, as it is written, for this is your wisdom and your understanding in the sight of the peoples--rabbi hillel shklover in the name of the vilna gaon, the voice of the turtle-dove, p. 115 concerning the study of the seven teachings, our rabbi had told us: the messianic revelation comes hand in hand with the revelation of the wisdom of the torah, and appears through the disclosure of the secretes of the torah and the opening of the seven teachings this is what is meant in the zohar (vayera, 117) that in the year 1840 the gates of wisdom will open from above k a b b a l i s t s w r i t e a b o u t k a b b a l a h 203 and the springs of wisdom from below, with the commencement of the gradual messian

LAITMAN M THE KABBALAH EXPERIENCE

f t h e r e c e i v e r q: why did the creator make his creation feel deficient upon receiving? a: he did so in order to awaken in us the need to change our intent to receive into intent to give. only to those whom the creator wants near him does he send the sensation that they receive from him. t h e k a b b a l a h e x p e r i e n c e 24 in order to feel it, one must first rise to the degree of the revelation of the creator, to feel him as the giver. man can ask for that revelation because it is for the purpose of correction, not for pleasure. the host offers his guest food and drink. all the guest actually wants is the food, but along with his desire (vessel) and the future pleasure (the light, there is yet another sensation v the presence of the host, the giver. because of that, he fee

nts in it: the soul and the creator. that is unchangeable! the intent can be for me or for the creator. the desire finds the intent for me if it does not feel the creator, and the intent for the creator, if it does feel him. on the one hand, it is possible to feel the creator only after you are equipped with an intent for the creator, but on the other hand, you can only get such an intent through the revelation of the creator, through the sensation of the light. the miracle of the attainment of the screen, the intent for the creator, hides within that very contradiction. that is why it is said that we must make great efforts in everything we are told to do, such as studying, circulation, teaching others, etc. but we cannot tell in advance which way salvation will come. desires in our world

he pleasure is called lishma, because the pleasure comes to us in the form of the creator, and the pleasure can only be received by a special vessel that matches it. t h e t h o u g h t o f c r e a t i o n 43 q: at what phase do we disconnect from the intent lo lishma? a: i don t know what it means to give the creator. but the thought comes by itself. we cannot know what it is, or how it happens. the revelation and the attainment of the spiritual world occurs according to the rule, taste and see that the lord is good. in other words, first one sees a picture, and then one begins to understand it. c l o s e n e s s w i t h t h e c r e at o r q: is the circulation of the wisdom of kabbalah a real spiritual act? a: it may be unclear how the physical dissemination of the wisdom of kabbalah can

the spiritual world, you would see that in that place, in those aims (in which you suffer, you lack the desire for the creator, which is why you feel pain. pain is the sensation of the absence of the upper light, the creator. if we fill up that place with the light of the creator, we will begin to feel pleasure instead of pain, in those precise places of pain and suffering that degrade us. after the revelation of the creator, we will feel the greatest pleasure precisely in those situations. in the meantime, our goal is to regard even the smallest painful event as a major one, intensify its meaning in our eyes and immediately start searching for the actual reason for that suffering. we will begin to search for the reason despite ourselves. the solution for our problems is in, taste and see

discover evil, and for what purpose? a: if you remember the idea of creation and its goal, all your calculations will stop being passive. instead, they will become vessels, or aims with which we contact the creator and feel him. every negative attribute in us becomes a means to an end. there is no other way to make contact with the creator--only through our negative attributes, through the evil. the revelation of evil is the beginning of the revelation of good v its opposite. the creator tells you of your negative attributes to make you want him when you sense your egoism. we have to try and use the evil to help us make contact with the creator. here, in the midst of my evil, i cleave to him. even if it is the opposite side, i still make contact with the creator. it is here that i ask him

canceled over time. for example, today there is no temple and therefore none of the rules linked with it or with the holiness of the land apply today. k a b b a l a h a n d j u da i s m q: is the difference between judaism and kabbalah that judaism is a religion, and kabbalah is a wisdom based on rationality and understanding? t h e w i s d o m o f k a b b a l a h 61 a: kabbalah is the wisdom of the revelation of the creator, the system of the attainment of the upper revelation, a sublime truth and superior knowledge. religion does not deal with any of that. a religious person must know how to follow rules and live within their boundaries. kabbalah, however, leads to the attainment of the upper world. r i t ua l q: how does kabbalah relate to customs and rituals of judaism? a: before the

ly cite regarding the meaning of kabbalah? a: the kabbalist rav yehuda ashlag, author of the sulam commentary on the zohar, begins his article, the essence of the wisdom of kabbalah, with the following definition: k this wisdom is no more and no less than a concatenation of roots that descend by way of cause and consequence, with fixed, determined rules, that combine to one exalted goal being the the revelation of his godliness to his creatures in this world. g e n u i n e b o o k s q: what do the books of kabbalah describe? a: the text in genuine books of kabbalah describes precisely the way the mechanism that operates reality works. using charts and formut h e k a b b a l a h e x p e r i e n c e 72 las, it depicts the control room of reality in a form much like a user s manual. these vis

o feel what is outside us without the aim for ourselves. we begin to feel what is outside us because our desire is for something outside us. then, to the extent that we want not for ourselves, we feel the light of the creator. to the extent that we get to know the creator, we feel a desire to give to him, which results in the buildup of a reciprocal bond between man and the creator. the extent of the revelation of the creator is called a degree. in man s emotions, these degrees are organized in five groups called worlds. these are the measurements of the discovery and concealment of the creator. s e n s e s b e yo n d r e a s o n a n d t h o u g h t q: is it enough to use reason and logic in order to understand godliness? a: no reason in the world will help us understand spirituality, beca

sh those holidays and stress their importance by observing their actions in this world. q: does a person who studies kabbalah have to observe mitzvot? a: no. you can begin to study without any preparation. no one will ask you anything. afterwards, you will decide for yourself whether to observe mitzvot or not. q: can one attain spirituality simply by observing mitzvot? a: no one has ever attained the revelation of the creator by merely observing physical mitzvot. this is because one who takes the path of pshat (literal torah, cannot feel the necessity for spirituality. one comes to kabbalah because of a different need. t h e k a b b a l a h e x p e r i e n c e 158 i have already said that in our main textbook, the study of the ten sefirot, which is a complex and profound composition, rav y

he relationships with the outer world, all lay heavily on us and present a counter-weight. but you have already begun the changes in the soul, so keep asking your questions. that way you should begin to feel the first results of the study on your inner world. d u r i n g t h e a s c e n t q: when i feel myself in ascent, when i feel a purpose in the spiritual work, do i have to remind myself that the revelation of the creator is only in my corporeal vessels, and start looking for deficiencies in that state in order to avoid falling? a: an ascent is meant to be a springboard to rise even higher, not to descend. read a lot and as regularly as possible to find in the texts what you could not see before. do not, under any condition, enjoy the feeling of the ascent itself. instead, control your

s even regard ourselves as righteous. when the time of correction comes, we will all discover our true natures, and only through our corrections will it be possible to attain the creator. when we discover our evil traits, we get irritable and dissatisfied because we don t want to feel that way about ourselves. but other people don t understand what is going on with us, and will never link it with the revelation of evil because they have never experienced that process themselves. h i d d e n f r o m o t h e r s q: everything that was in me before is now coming out in the open. do others see this as well? a: what lies hidden inside us, in the point in the heart, at the seed of the soul, is our uncorrected nature. it first appears in small portions and then gradually reveals itself to the sen

LAITMAN M THE PATH OF KABBALAH

dy the self. in order to attain this degree, one must stand face to face with one s egoism, which operates like a sophisticated obstacle between the creator and oneself. in order to allow people to study themselves and attain this degree, baal hasulam was prepared to speak to anyone, if only to have more students. he even published a paper that later on became the basis for the book, matan torah (the revelation of godliness, but there was hardly anyone who would listen. the irony of it is that in the past, there were many kabbalist teachers but hardly any students, whereas today there are many who wish to study, but there are almost no kabbalists. the situation we are in today is the first in history. there is a growing need and desire from below, while at the same time we are being pushed

es. those situations are numbered respectively as 1, 2, and 3. in situations no. 1 and 3, there is no room for any appearance of evil. the absolute good prevails as the sole attribute of the creator with regard to the creatures. in the second state, the creatures feel there is evil, although it is, in fact, only disguised good. the good appears gradually in the intermediate state, but not through the revelation of additional good, but quite the contrary, through the revelation of greater evil than before, its rejection, and the discovery of the good that actually stands behind it. that system is applied because the revelation of the ultimate good is possible only through the discovery of the lowness and harm of evil. q: what are the degrees of one s spiritual development? a: a person s spi

on life, different obligations and different objectives. the male and female parts of every partzuf in the spiritual world complement one another: the female part contributes its desires and the male part contributes its screens. in the end, it is their combination that pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 77 brings spiritual attainment and perfection, which results in the revelation of the light, the revelation of the creator. the correction of one of these parts does not come at the expense of the correction of the other, as occurs in egoistic relationships, where each pulls toward one s own side. in spirituality, everything exists in one partzuf, one body, whereas in our world, we come in separate bodies. every object in the spiritual world can exist only if

ns anymore. it is true that the entire will to receive has already been created, but before the attainment of spirituality i was only shown a small and negligent part of it. now, however, i find greater and greater egoistic desires in each degree, but only to the extent that i am able to correct their aim. if you should feel the evil within, be proud and grateful. this means that you have merited the revelation of your evil. our inner feelings are connected to the final goal of everything that happens, the final outcome, to that who gave us this situation and the reason for it. we must know that egoism is both opposite to the creator, and of equal size. furthermore, in each degree egoism becomes more and more aggressive. it is forbidden to discuss what we feel with others, because the pers

state of complete concealment of the creator. therefore, one should appreciate this state, for it is the only state that can bear fruit and produce shoots that in due time will bear spiritual fruit. this spiritual fruit is attained precisely in a state of concealment, when we advance without knowing or understanding anything, in total darkness, against every reasonable conception. when we attain the revelation of the creator we reminisce over our dark past, for now when we see the creator and feel him, we seemingly lose our freedom of choice. there are two kinds of providence: general and private. general providence is executed through the surrounding light and acts on mankind and nature as a whole. it is this providence that leads the entire world by a predetermined plan toward the end o

, or to feel the creator and correct themselves? any person who marches on the path to spirituality and learns about the way to ascend to it circulates the books and the media that contain kabbalah lessons. by doing so, it is like adhering to the will of the creator and spreading his ideas in the world, thus becoming a partner of the creator in this world, approaching him in actions and thoughts. the revelation of the creator to the creature is a moment when the creature equalizes its own properties with the light that extends from the creator. that is to say, the creator appears in the specific property that has been equalized with him. we must complete the equivalence of our attributes with him on the entire spiritual ladder while we are in this world and within one lifetime. all our pas

pared to spiritual pleasures those sensed with the aim toward the creator. the creator hides from us to allow us to build a screen, which is the aim towards the creator. only afterwards will he reveal himself to us. only then will the pleasure be infinite and lasting, because that is the nature of altruistic desires. q: but you keep saying that all we need in order to enter the spiritual world is the revelation of the creator? a: what i mean in this case is not the pleasures that come from the creator, but the revelation of his godliness. when that happens, we will nullify ourselves before the creator and be able to cancel our egoistic desires and obtain a screen. only afterwards will the creator reveal himself as the source of all pleasures. q: how do you differentiate between good and ev

everything positively. it would mean that the division between reward and punishment simply did not exist, because we would find only positive aspects in how the creator treats his creatures. however, we do not come by such a feeling in only one experience, but after all sorts of concealments by the creator. in the beginning, there is double concealment, then single concealment. after that comes the revelation of the creator, and finally the attainment of eternity, completion, and love towards him who has always loved us, and has always wanted to give each and every one of us nothing but the greatest possible pleasure. 140 part three: the structure of the upper worlds c h a p t e r 3 .1 a lt ru i s m a ll holy books describe spiritual states that one should attain. they all deal with one

nd is to be in contact with the creator. however, in addition to this property, it is vitally important that we use our minds to enhance our sensitivity to others many times over. through this sensitivity, we become capable of feeling the joy and agony of others like us. the mind helps us develop our ability to sense others more clearly. it confirms the idea that man is the only creature for whom the revelation of the creator has been prepared. to perceive the creator, one must develop a full capacity to feel the surrounding environment the way it pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 147 really is. one must be able to feel outside oneself, meaning regardless of one s personal egoistic interests. we are constantly faced with our inability to understand one

students acquire the means for spiritual elevation from below upward, exactly like those degrees of progression from above downward that they learn about. this is in accordance with the definition of kabbalah: this wisdom is no more and no less than a sequence of roots that hang down by way of cause and consequence, with fixed, determined rules interweaving to a single, exalted goal described as the revelation of his godliness to his creatures in this world (rabbi y. ashlag, the essence of the wisdom of kabbalah. t h e pa t h o f k a b b a l a h 150 t h e n e c e s s i t y f o r l e a r n i n g k a b b a l a h it is also evident that it is impossible for the whole of israel to attain this great purity, except by the study of the wisdom of kabbalah, the easiest way suitable for those witho

ng of the vessels in the world of nekudim. however, since the corrected state is also preordained even before the breaking of the vessels, every desire will be reconstructed to resemble the light, and the more identical it is to the light, the more light will enter it. during the 6,000 years, meaning before the souls complete their correction and a few individuals become kabbalists, spirituality (the revelation of the creator) will not be felt in this world. but when all the souls are corrected, we will come to a state called the end of correction. then, the creator will be evident to everyone in this world and this world will become a perfect place. the light from the world of ein sof will come down to it and the parsa in the world of atzilut will no longer be an obstacle to its expansion

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e ultimate goal, whom nothing but the highest can satisfy. gradually such a man comes to understand that, although he has indeed in the h.r.a. found the divine name, and contacted for himself at least one aspect of the hidden light of god, there is a further search still before him, in which he can penetrate even deeper into the consciousness and being of the deity. great and marvellous indeed is the revelation already given to him- a revelation which has changed for him the whole aspect of life, and made the selfish and miserably limited existence of the profane for ever impossible for him. yet he now begins to see that he is as yet touching only one circumference of a vast circle- nay, more, that he is working only on the surface of an infinite sphere. 785. the rose-croix 786. it is then

coloured fire from the points of the figure. after many such changes they all joined in a sort of hymn- a most marvellous outburst of music, in which the voices pealed out like trumpet-calls, like the chiming of mighty bells. the multiprismatoidal temple was transparent like crystal, and yet somehow permeated with fire, so that in watching it one realized the meaning of the strange description in the revelation of a sea of glass mingled with fire. 946. as the angelic chorus swelled out the glow of this temple grew brighter and brighter, and lines of dazzling light shot out into the empyrean, bearing messages and greetings to worlds far away in space. and unmistakably there came a response to this wondrous call- even many responses. strange to us beyond all words in magnetism and in feeling

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

yptian ideas of the future life, p. 107) 76. the truth underlying these strange deities is of the deepest interest when examined by the inner sight, for these four are the same as the four devarajas of india- the kings of the elements, earth, air, fire and water, who likewise preside over the cardinal points. they correspond also with the cherubim described by ezekiel, and with the four beasts of the revelation. s. john says of them: 77. and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. and the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. and the four beasts had each of them six wings about him; and they were full of eyes within

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

arily tend to look kindly upon catholicism. in addition to infiltrating christianity (in chick s mind, catholicism equals christianity perverted by demonic paganism, catholics especially the jesuits are behind everything from nazism to communism to islam. chick publications were dropped from the shelves of many christian bookstores after the alberto series virulently anti-catholic comics based on the revelations of a ex-jesuit came out. chick was, however, saved from going out of business after jimmy swaggart began quoting his periodical battle cry on the air. sales of ministry products subsequently rebounded enough to keep chick publications in business. although the tracts are sometimes classed as hate literature (they cannot, for example, legally be taken over the border into canada, am

e golden dawn came to an end after the first world war, but it shaped the thinking of a number of persons who have since been very influential in occult and magical circles. a short-lived attempt to revive the hermetic order of the golden dawn emerged in the early 1970s, led by john phillips palmer. the bennu phoenix temple continued the tradition of the hermetic order of the golden dawn prior to the revelations of its secrets by aleister crowley. the group rejected crowley, whom it viewed as a former member impervious to discipline and subsequently expelled. s. l.macgregor mathers, a former leader of hogd, was also believed to have fallen to the dark powers. the bennu phoenix temple followed the rituals of the ogd. sex magic was allowed if practiced within the context of marriage. sex mag

he fully embodied the demoralized state of his people. in early 1805, in the wake of an epidemic of some european disease on which the healer s ministrations had little impact, he unexpectedly fell into a comalike state that the shawnees interpreted as death. however, before the funeral arrangements could be completed, he revived, to the amazement of his tribesmen. considerably more amazing were the revelations he had received during his deathlike trance. tenskwatawa had been permitted to view heaven, a rich, fertile country, abounding in game, fish, pleasant hunting grounds and fine corn fields. but he had also witnessed sinful shawnee spirits being tortured according to the degree of their wickedness, with drunkards (one of tenskwatawa s principal vices) being forced to swallow molten l

LIBER AZAZEL

my beloved. she is of my very essence. she is the queen of hell and the nurturer of my divinity in the hearts of mankind. 22. she declares my power openly and without fear of reprisal, she is my majesty and my glory. i have given my very being to her so that it may be made manifest. 23. hear me! hear the mighty words of azazel! prepare for my coming and the realization of my kingdom. prepare for the revelation of the full splendor of the name of azazel. prepare a palace for my queen, lilith. prepare for the ascendance of our energizing work, the time is coming. 24. the night of magick will be a time of wondrous deeds, and the dawn of azazel will be a never-ending celebration of our freedom and enjoyment. 1. lilith! the fathomless depths of azazel. 2. my lord, i declare your majesty throug

LIBER XXXIII AN ACCOUNT OF AA

who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

as thor defeats hrungnir, the strongest of giants, in a formal duel, so odin defeats vafthrudnir, the wisest of giants, in a formal verbal duel. vafthrudnir fs four questions to odin involved cosmogony, cosmology (ifing, and ragnarok. odin fs questions to the giant treat the same issues, at greater length and more adroitly. the changing introductions to the questions are especially effective, and the revelation of odin fs identity in the last question only confirms what is hinted at by the ominous refrain gmuch have i traveled, h which odin 306 norse mythology begins to use just after vafthrudnir has reported his own travels to the worlds below hel. with the last question odin disrupts the linear sequence, for baldr died before ragnarok, and the actual subject of the question is withheld u

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the aurea legenda--the lost libraries of alexandria--the cross in pagan symbolism- the crucifixion, a cosmic allegory--the crucifixion of quetzalcoatl--the nails of the passion. 181 the mystery of the apocalypse the sacred city of ephesus--the authorship of the apocalypse--the alpha and omega- the lamb of god-the four horsemen-the number of the beast. 185 the faith of islam the life of mohammed--the revelation of the koran--the valedictory pilgrimage--the tomb of the prophet--the caaba at mecca--the secret doctrine of islam. 189 american indian symbolism the ceremony of the peace pipe--the historical hiawatha--the popol vuh--american indian sorcery--the mysteries of xibalba--the midewiwin. 193 the mysteries and their emissaries the golden chain of homer--hypatia, the alexandrian neo-plato

d. the manna, the blossoming staff, and the stone tables are also appropriate images respectively of the qabbalah, the mishna, and the written law--the spirit, soul, and body of judaism. when placed in king solomon's everlasting house, the ark of the covenant contained only the tablets of the law. does this indicate that even at that early date the secret tradition had been lost and the letter of the revelation alone remained? as representing the power that fabricated the lower, or demiurgic, sphere, the tablets of stone were sacred to jehovah in contradistinction to the tablets of sapphire that signified the potency that established the higher, or celestial, sphere. without doubt the mosaic tablets have their prototype in the stone pillars or obelisks placed on either side of the entrance

d him that his own virtuous life would be his protection and that he need fear no evil. thus reassured, the prophet awaited further visitations from gabriel. when these did not come, however, such a despair filled his soul that he attempted self-destruction, only to be stopped in the very act of casting himself over a cliff by the sudden reappearance of gabriel, who again assured the prophet that the revelations needed by his people would be given to him as necessity arose. possibly as a result of his lonely periods of meditation, mohammed seemingly was subject to ecstatic swoons. on the occasions when the various suras of the koran were dictated he is said to have fallen unconscious, and, regardless of the chill of the surrounding air, to have been covered with beads of perspiration. ofte

MEANING OF MASONRY

rs and effecting a unification of all his component parts. it is then that the mystery is consummated. the great light breaks. the vital and immortal principle comes to self-consciousness in him. the glory of the lord is revealed to and in him, and all his flesh sees it. so far as it is possible for symbolic ceremonial to portray it this consummation is represented by the restoration to light and the revelation that then meets the candidate's gaze. his condition differs now from any that has preceded it. it is not merely one of illumination by the supernal light. it is one of identification with it. he and it have become one, as a white-hot iron is indistinguishable from the furnace-flame engulfing it. at the outset of his masonic quest the predominant wish of his heart was light. the impu

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

reover, the elitist world of sciencehas brought its fury to bear on the lives, careers, and advancement of their detractors,genius mavericks, and revisionists, such as immanuel v elikovsky, ignatius donnelly,and comyns beaumont. edmund halley was the first scientist to account for the bibli-cal deluge by polar displacement: when he first argued his case before the royal society of london in 1692, the revelation wasso startling that his paper was not published until 30 years after (larry brian radka,astrononomical revelations) those diligent scholars who have done their homework jettisoned the ice age the-ory as completely untenable. since 1995, the science is in proving that there was nei-ther a pleistocene epoch nor a long lasting ice age of the type habituallyadvocated (see appendix b. i

gin of the planetsit may be surprising to find out that v enus, mercury, the earth, and mars were all born from the sameplanetary mother, but the physical and circumstantial evidence all point in that direction (p. 225)edmund halleywas the first modern scientist to account for the deluge by this displacement of the poles. when he firstargued his theory before the royal society of london, in 1692, the revelation was so startling that hispaper was not published until thirty years later (p. 272-3)the biblical delugecould also have been caused or at least precipitated due to the impact of a watery comet (p. 30)such a comet would have had its icy content melted or vaporized, which would have saturated the airwhich could not hold water. the release would have created the rains spoken of in the b

MORALS AND DOGMA

nly teach us to live more happily and agreeably, but they soften the pains of death by the hope of a better life hereafter. the mysteries were a sacred drama, exhibiting some legend significant of nature's changes, of the visible universe in which the divinity is revealed, and whose import was in many respects as open to the pagan as to the christian. nature is the great teacher of man; for it is the revelation of god. it neither dogmatizes nor attempts to tyrannize by compelling to a particular creed or special interpretation. it presents its symbols to us, and adds nothing by way of explanation. it is the text without the commentary; and, as we well know, it is chiefly the commentary and gloss that lead to error and heresy and persecution. the earliest instructors of mankind not only ado

eat lights also represent the great mystery of the three principles, of creation, dissolution or destruction, and reproduction or regeneration, consecrated by all creeds in their numerous trinities. the luminous pedestal, lighted by the perpetual flame within, is a symbol of that light of _reason, given by god to man, by which he is enabled to read in the book of nature the record of the thought, the revelation of the attributes of the deity. the three masters, adoniram, joabert, and stolkin, are types of the true mason, who seeks for knowledge from pure motives, and that he may be the better enabled to serve and benefit his fellow-men; while the discontented and presumptuous masters who were buried in the ruins of the arches represent those who strive to acquire it for unholy purposes, to

g to the exalted nature of the supreme essence. thus philo makes a distinction between those who are in the proper sense sons of god, having by means of contemplation raised themselves to the highest being, or attained to a knowledge of him, in his immediate self-manifestation, and those who know god only in his mediate revelation through his operation--such as he declares himself in creation--in the revelation still veiled in the letter of scripture--those, in short, who attach themselves simply to the logos, and consider this to be the supreme god; who are the sons of the logos, rather than of the true being "god" says pythagoras "is neither the object of sense, nor subject to passion, but invisible, only intelligible, and supremely intelligent in his body he is like the _light, and in h

turies governed by the ethiopian sacerdotal caste, of arabic origin; afterward displaced by a dynasty of warriors. the magnificent ruins of axoum, with its obelisks and hieroglyphics, temples, vast tombs and pyramids, around ancient meroe, are far older than the pyramids near memphis. the priests, taught by hermes, embodied in books the occult and hermetic sciences, with their own discoveries and the revelations of the sibyls. they studied particularly the most abstract sciences, discovered the famous geometrical theorems which pythagoras afterward learned from them, calculated eclipses, and regulated, nineteen centuries before c sar, the julian year. they descended to practical investigations as to the necessities of life, and made known their discoveries to the people; they cultivated th

s on earth, to reform men, to wean them from their vices, and lead them back into the paths of virtue. among the sciences taught by hermes, there were secrets which he communicated to the initiates only upon condition that they should bind themselves, by a terrible oath, never to divulge them, except to those who, after long trial, should be found worthy to succeed them. the kings even prohibited the revelation of them on pain of death. this secret was styled the sacerdotal art, and included alchemy, astrology, magism [magic, the science of spirits, etc. he gave them the key to the hieroglyphics of all these secret sciences, which were regarded as sacred, and kept concealed in the most secret places of the temple. the great secrecy observed by the initiated priests, for many years, and the

apprehending outward truth is a qualified privilege; the mental like the physical inspiration passing through a diluted medium; and yet, even when truth, imparted, as it were, by intuition, has been specious, or at least imperfect, the intoxication of sudden discovery has ever claimed it as full, infallible, and divine. and while human weakness needed ever to recur to the pure and perfect source, the revelations once popularly accepted and valued assumed an independent substantiality, perpetuating not themselves only, but the whole mass of derivitive forms accidentally connected with them, and legalized in their names. the mists of error thickened under the shadows of prescription, until the free light again broke in upon the night of ages, redeeming the genuine treasure from the superstit

n fact, thought in the eighteenth century that their time had arrived, some to found a new hierarchy, others to overturn all authority, and to press down all the summits of the social order under the level of equality" the mystical meanings of the rose as a symbol are to be looked for in the kabalistic commentaries on the canticles. the rose was for the initiates the living and blooming symbol of the revelation of the harmonies of being. it was the emblem of beauty, life, love, and pleasure. flamel, or the book of the jew abraham, made it the hieroglyphical sign of the accomplishment of the great work. such is the key of the roman de la rose. the conquest of the rose was the problem propounded to science by initiation, while religion was laboring to prepare and establish the universal triu

propounded to science by initiation, while religion was laboring to prepare and establish the universal triumph, exclusive and definitive, of the cross. to unite the rose to the cross, was the problem proposed by the high initiation; and in fact the occult philosophy being the universal synthesis, ought to explain all the phenomena of being. religion, considered solely as a physiological fact, is the revelation and satisfaction of a necessity of souls. its existence is a scientific fact; to deny it, would be to deny humanity itself. the rose-croix adepts respected the dominant, hierarchical, and revealed religion. consequently they could no more be the enemies of the papacy than of legitimate monarchy; and if they conspired against the popes and kings, it was because they considered them p

MOTTA MARCELO THE COMMENTARIES OF AL

'rituals' and 'feasts' is this: by the one a particular form of energy is generated, while there is a general discharge of one's superfluous force in the other. yet, a feast implies periodical nourishment. 37. a feast for the first night of the prophet and his bride! there should be a special feast on the 12th day of august in every year, since it was the marriage of the beast which made possible the revelation of the new law (this is not an apology for marriage. hard cases make bad law) 38. a feast for the three days of the writing of the book of the law. this is april 8th, 9th, and 10th, the feast beginning at high noon. 39. a feast for tahuti and the child of the prophet secret, o prophet! this particular feast is of a character suited only to initiates. 40. a feast for the supreme ritu

lilean fishwife. our law knows nothing of punishment beyond that imposed by ignorance and awkwardness on their possessor. the word "hell" must therefore be explained in terms neither of virile vulgarity, or theological blackmail. see liber aleph, 124, 129, 130. 61. there is a light before thine eyes, o prophet, a light undesired, most desirable. this chapter now enters upon an entirely new phase. the revelation or 'hiding' of hadit had by now sunk into the soul of the beast, so that he realized himself. see liber had. 62. i am uplifted in thine heart; and the kisses of the stars rain hard upon thy body "uplifted in thine heart: compare the book of the heart girt with a serpent (liber lxv cordis cincti serpente) 63. thou art exhaust in the voluptuous fullness of the inspiration; the expirat

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

rile men of the coven. she is stroked, kissed and otherwise stimulated until her passions are aroused. only then is she brought before the coven master who copulates with her, until he is exhausted. the mark of the beast aleister crowley, an infamous black magician of the 1920s, was< dubbed by the daily express the wickedest man who ever lived and came to believe that he was the biblical beast of the revelations. he was, for a short time, a member of the hermetic order of the golden dawn, but his true interest lie in the oto (ordo templis orientis, a german order involved in sexual magic. he took this and adapted it into a new religion, thelema. a magical system dedicated to the enlightenment of one s soul via sex rituals held in honor of pan, the god of earthly existence and often portray

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

d they all simply and unanimously renounce their rites and customs? raising such questions does sow some doubts. it is reasonable to assume that an operative masonry continued to exist and more or less continued to practice its traditional rites. it is the trace of this activity that needs to be rediscovered. unfortunately, no definitive elements remain in this regard. it is true that we can cite the revelations made by brother clement stretton and brother john yarker between 1908 and 1913, which were published in a variety of masonic magazines such as the freemason and the co-mason in london and the american freemason in iowa. their information was then reprinted in a series of articles by the english magazine the speculative mason between 1950 and 1957. rene guenon mentioned his interest

ned in existence at this time, lodges that had never recognized as authentic or legitimate the modern freemasonry of the grand lodge of london. all of these lodges would have vanished during the period of world war i, 1914-1918. stretton provided information on the organization, seven-degree hierarchy, and rituals of this operative masonry but unfortunately failed to supply any proof. a number of the revelations made here are so obviously interpolations, such as the seven-degree hierarchy, that it casts a shadow on the veracity of his entire claim. so it is clear that another approach entirely is required to seek out the operative tradition, which is what we have attempted here. an approach that is based on the study of the authentic elements and some of the rites, symbols, and practices o

ONYX TABLET OF SET

e out how his philosophy is a prism through which the black flame is focused. this and the action above help tether you to the process of the temple, and broaden you in a fairly painless way. 5. when you find yourself giving really good advice, or suddenly explaining something in a way so profound that it amazes even you, write it down in your nightbook. the advice usually winds up being for you. the revelation usually becomes a key to a door of which you hadn't been aware. 6. know when to rest and get your craftsmen to finish the job. when you can hand over a newsletter, or some of running a pylon, to competent adepts, do so. let them use the energy as a task to learn the secrets of that plain [as per my remarks above, but always keep your hand lightly on the reins. it helps them learn th

PHILIP NEIL MYTHS LEGENDS EXPLAINED

s on his way to ask the oracle how to rid thebes of the sphinx, a monster who killed his subjects when they could not answer her riddles. unaware of laius identity, oedipus went to thebes, rid the town of the sphinx, became king himself, and married jocasta. when a plague broke out some time later, the oracle blamed it on king laius murderer, and oedipus gradually realized that he was the killer. the revelation of his birth soon followed. aghast, jocasta hanged herself and oedipus put out his own eyes. at the end of his life, oedipus is depicted by sophocles as a blind beggar, wandering from place to place, pursued by the furies (see p. 26. he died at colonus, welcomed to the underworld in the end by hades (pluto) himself, and granted a beatific inner vision of persephone (proserpine) akin

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

this self awareness is the essential light of the soul, it is not the actual essence of the soul, just as a ray of light is not the luminary itself. rather, the property of light is that it reveals the luminary from which it emanates. in the same way, this essential light of the soul is a revelation of the essence from which it emanates. nonetheless, it is not outside of the self, but is, rather, the revelation of the self to the self. the infinite light g-d knows himself. his self-knowledge is infinite because he is infinite. this self-knowledge is called, ohr ein sof (the infinite light. though this self-knowledge reveals the essence of g-d, it itself, is not the essence of who he is, but is rather his infinite revelation. nonetheless, it is not outside of him, but is, rather, the revela

elf, is not the essence of who he is, but is rather his infinite revelation. nonetheless, it is not outside of him, but is, rather, the revelation of himself to himself. this can be further understood by the statement "before the creation of the world, there was he and his name alone (pirke d rabbi elazar, chapter 3. the word "he" refers to g-d himself and "his name" refers to the infinite light, the revelation of himself. the effect of a name is that it draws out and reveals the identity of the one being called. when a person is called by name, it draws out his essential self, his identity, so that his attention is turned toward the caller. furthermore, a name identifies that which is called by it. however, a name is not the thing itself, it only brings to light the identity of the thing

meton, the four letter proper name of g-d. this name, y-h-v-h, is made up of the three letter root, hvh, which means "to be, plus the prefix y, which modifies the verb and makes it a constant. the name y-h-v-h therefore means "the true being, who was, is and will be, at once, and is the source of all being. this is to say that it is the infinite revelation of g-d himself. since the ohr ein sof is the revelation of g-d, as he truly is, therefore it bears all his properties. just as he is a simple quintessential singularity with no parts, so is his light. conversely, just as he is kol yachol, that is, he has infinite abilities (heyulies, so does his light. yachid-singular from the analogies above concerning the human soul, we may now understand the three matters mentioned above, as they appl

. he has not forgotten it at all, though he has put it "in the back of his head, so that it is not at the forefront of his consciousness. however, if someone were to ask him a deep question on the subject, he could answer it immediately and expound on it at great length, even though he is presently teaching the student with brevity. so too, above, in order to create a limited world, g-d concealed the revelation of the infinite light into himself. this concealment brought about the revelation of the finite as a "central point, so to speak. but this concealment is not an actual concealment, in the way of forgetfulness. even though he has "set it aside, so to speak, he knows it totally. this means that even following creation, the entire infinite light and revelation of g-d "encompasses" the

entral point is called the reshimu "the impression, because it retains in itself, in a hidden way, an impression of the entire revelation of the ohr ein sof, which was withdrawn. we now may summarize several points in regard to the tzimtzum: 1) the tzimtzum cannot be understood literally, for this would imply a limitation in g-d, heaven forbid. rather, we must say that it is only the ohr ein sof "the revelation of the infinite, which was withdrawn, and not the ein sof "the infinite one, himself. furthermore, this concealment of his revelation is only in relation to us, the receivers, rather than him, the giver. from his point of view, nothing has changed, as the verse states "i hashem have not changed" just as he was one and alone before the creation, so is he one and alone, after the crea

ions too, if a person cannot focus on the point of the line of action, he will jump from one activity to the next, having difficulty finishing any one task and never accomplishing much. this is because there is no flow or clear line of thought or action from a central focal point. from all this we see that the point is the heyulie for the line, and that the line extends from the very beginning of the revelation process to its final culmination. in the same way, in the creation process, the reshimu (impression) is the central point which remains after the tzimtzum (holding back. this reshimu contains within itself everything that will come out in the entire "line of action" of creation, to its finest detail. however, in the reshimu, all this is in a way of a heyulie (ability. nothing has ac

tension of the kav v chut comes from the reshimu, in actuality it does not go out of it at all, but in to it. as mentioned before, the reshimu is the central point which was left after the withdrawal of the ohr ein sof (the infinite light. as such, it is called the, makom panooy (the empty space of the world. as long as the infinite was in a state of total revelation, there was no possibility for the revelation of the finite. there was no "room" for it, so to speak. the tzimtzum, which is the withdrawal of infinite revelation, brought about a reshimu, a "space, and "impression, where the infinite was not revealed, thus giving rise to the possibility of the finite. all of existence, from the highest world to the lowest world, is within this makom panooy (empty space. therefore, when we say

kadmon (primal man) is that the desire of adam kadmon is not yet for any specific thing. rather, it is the general perception of himself, as a whole, which includes many particular desires in it. in adam kadmon the specific desires are completely concealed in a way of a heyulie. arich anpin, on the other hand, is already a desire for something "outside of himself, so to speak. it is a desire for the revelation of a specific thing. furthermore, in adam kadmon, the desire is actually not for anything external altogether. it is all still solely for himself. an example of this is a person who desires a beautiful car. in his a k (adam kadmon) it is not actually a car that he wants. rather, the desire of his a"k (adam kadmon, is that he envisions himself in the car. it is all about himself, not

ed, trein ray in d lo mitparshin (the two lovers who never separate. this is because the two must always come together. in order for the seminal intuitive concept of chochmah not to dissipate it must be analyzed and developed in binah. conversely, if there is no "concept" or "subject" to analyze, binah is barren, so to speak, and has nothing to develop. the world of tohu chaos we will now discuss the revelation of the desire. in order to understand this it is necessary to introduce the concepts of tohu (chaos) and tikkun (rectification. in general, the difference between chaos and rectification is that in tohu, there is much light and few vessels. in tikkun, on the other hand, there is less light and many vessels. this is to say that the difference between tikkun and tohu is similar to the

-h elokim. in other words, the name elokim conceals the name y-h-v-h, which is the aspect of revelation, like the sun. according to kaballah, the one hundred and twenty combinations of the name elokim are the source of creation. it is therefore the name elokim which represents the divisions and combinations of letters, thus concealing the holistic revelation of the name y-h-v-h and bringing about the revelation of particulars. as explained above, the five gevurot, the division of the letters, and the name elokim, are all like "the protrusions of the seal. they bring particulars into a state of revelation from the holistic thought of chochmah, as explained above. in other words, this is the power to restrain the holistic thought, leaving particulars of it in a revealed state, similar to the

d of malchut. in other words, from the letters of the emotion of kindness, comes the kindness of the letters of speech. this may be understood from the letters of a signet. as explained before, the letters as they exist in zeir anpin are like the letters that protrude from a stamp or signet. this means that they are still totally part and parcel of the signet. the signet is then stamped into wax. the revelation and description of the letters of the signet, brings about a revelation and description of letters in the wax. this is to say that the revelation and description in the letters of speech, is a revelation of a revelation. the difference between the revelation and the revelation of the revelation is that before it comes into speech, it is still totally within him, and is still part an

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

own array of ten sefirot (in the form of their respective partzufim, each world is nonetheless pervaded by an overall consciousness that is an expression of one of the partzufim of atzilut. abba is the partzuf of chochmah, which is the consciousness of bitul( gself-nullification h; a person experiencing a flash of insight is not aware of himself but is rather absorbed totally in the experience of the revelation. this, overall, is the general consciousness of the world of atzilut; the revelation of g-d in this world is so great that it leaves absolutely no room for self-awareness. ima is the partzuf of binah, which is a consciousness of self-awareness. a person involved in understanding the implications, applications, and ramifications of an insight he has received is very aware of himself

transcends nature (i.e, the limitations of time and space. similar to what we said above, the experience of chochmah is transcendent in nature, in which the individual is temporarily abstracted from the context of his own self-awareness, while the experience of binah is much more gnatural, h in which the individual is firmly positioned in the context of the limits of his own intellect. thus, when the revelation of abba enters ima, it is no longer represented by the name havayah but by the name elokim. the word gbeginning, h [however] refers to chochmah, as in the verse gthe beginning of wisdom. h4 this phrase (reishit chochmah) can poetically be taken to mean gthe beginning is wisdom. h also, since chochmah is the first conscious sefirah (as opposed to keter, which is sub- or super-conscio

e powers of evil. this is alluded to by the words g ca secret to another, h for the numerical value of the word for gsecret h [sod] is 70, referring to the 70 angelic princes [of the non-jewish nations. the non-jewish nations, at least until their rectification in the messianic future, embody the fallen version of adam that chose to be associated with the materiality of this world and thus oppose the revelation of divine will on earth. there are 70 archetypal nations, enumerated in genesis 10. their spiritual sources, the angelic gprinces, h are personifications of the different mentalities, or cultures, they each express. each is a different variation (i.e, perversion) of the torah, each emphasizing or expressing a different angle of it, preserving parts and distorting others. the gwicked

for he was originally named jacob, and this [name applies to him] when he had only rectified z feir anpin from the chest down. he then personified only that level [of spirituality] and lower. and, as is known, rachel fs stature [relative to z feir anpin] is from his chest down. it is therefore written, gand jacob loved rachel, h the latter being also termed gthe revealed world, h as is known. for the revelation of lights is from [z feir anpin fs] chest down, for it is there that yesod of ima ends. leah fs stature, in contrast, is from the chest [of z feir anpin] up, for there the lights are covered. she is therefore termed gthe hidden world. h ima is the intellect (specifically, binah, the full development of the insight of chochmah. the emotions (the partzuf of z feir anpin) function best

are annihilated.he did not know them. as long as the full, properly developed intellectual conception of a divine idea is retained in an individual fs consciousness, there is no chance for evil to make inroads into his thinking. it would be totally incongrous for evil to suggest transgressing g-d fs will or focusing on oneself when the individual fs mind is filled with divine awareness. only when the revelation of divinity (signified by the name havayah) has been occulted (this being signified by the name elokim) can evil stand a chance of derailing the individual from his intended path. now, even when pharaoh acknowledged [the existence of the name havayah] due to the plagues that were visited upon him, he still only wanted to acknowledge the aspect judgment of the name havayah. this is a

, one used when the letter occurs at the end of a word and another in all other cases. in the usual form, the lower part is bent at a right angle to the gspine h of the letter. in the form used at the end of a word, this bent segment is bent down and is in effect a continuation of the gspine h extending below the normal line of the letters. since there is no risk of evil deriving sustenance [from the revelation of divine beneficence] at this level, it therefore extends downward, as in the form of this letter [the extends below the line. this is not true of rachel, who returns her light back to herself in order to prevent the forces of evil from deriving sustenance from it. this is indicated in the form of the [regular] bent nun. she shines her light upwards. the idea of extending gbelow th

when united, resemble the constant union of abba and ima. 1 chagigah 13b; sukah 5ab. 2 liturgy, second blessed after the recitation of the shema in the evening service. the arizal on parashat tetzaveh 348 apparently, when netzach and yesod of ima enter z feir anpin, this somehow completes yesod of ima, as will be now stated, and this sets in motion the proper functioning of the cherubs/ark-cover, the revelation of g-d fs will through the torah. when yesod of ima is completed, yesod of abba.which is the torah. becomes manifest. and where is it manifest? in the ark [of the covenant, which [manifests] malchut of ima. when yesod of ima, i.e, the womb of the mother, is ready, the yesod of abba, the father fs procreative organ, is aroused to fertilize it. insight is drawn into the mind when the

s surely acting only out in its own interest. the union of the choshen and the ephod at this immature stage is thus characterized by extreme self-interest, each party acting only on its own behalf and motivated to interact only by what it thinks it can get out of the other. when the jewish people went out of egypt, they were spiritually immature, also. the seven-week period between the exodus and the revelation on mt. sinai was a maturation process (which we relive every year nowadays as the mitzvah of counting the omer. both the splitting of the sea, seven days after the exodus, and the giving of the torah at mt. sinai, seven weeks after the exodus, were revelations of divinity. but whereas the jewish people were maturely prepared for the revelation at mt. sinai, the splitting of the sea

nceptual link to fire, which one blows on to increase. in addition, fire reduces the offering to its mineral constituents. malchut, the sefirah that corresponds to the soul-level of nefesh, is the feminine principle in creation (as we have elaborated upon previously. the phrase ga consuming fire h describes g-d when revealed to creation, which unless properly prepared cannot bear the intensity of the revelation and is consumed by it. the indwelling of g-d in creation is the feminine aspect of g-d, the shechinah, or divine presence. the word for garoma h [reiach] corresponds to the ruach, which in turn corresponds to the world of yetzirah and the partzuf of z feir anpin. as opposed to the bland, inanimate characterization of nefesh, ruach is characterized as colorful and fragrant, due to it

too narrow, in fact, for the fawn to fit through. in her pain trying to give birth, the doe cries, and a snake, hearing the cry, bites the doe, tearing open her womb so the fawn can emerge. although this benefits the doe, the snake is surely acting only out in its own interest. when the jewish people went out of egypt, they were spiritually immature c. the seven-week period between the exodus and the revelation on mt. sinai was a maturation process (which we relive every year nowadays as the mitzvah of counting the omer. both the splitting of the sea, seven days after the exodus, and the giving of the torah at mt. sinai, seven weeks after the exodus, were revelations of divinity. but whereas the jewish people were maturely prepared for the revelation at mt. sinai, the splitting of the sea

he exhibited sexual purity in the incident with potiphar fs wife,8 and yesod is associated anatomically with the male sexual organ. joseph (yosef: yud-vav-samech-pei= 10+ 6+ 60+ 80= 156. zion (tzion: tzadik-yud-vav-nun= 90+ 10+ 6+ 50= 156. the word for gzion h (tzion) means gpoint, h gsign, h gdesignation. h it is also an appellation for the holy land, the holy land is the location designated for the revelation of g-d fs presence. specifically, gzion refers to the inner sanctum (the gholy of holies h) of the holy temple. we have seen previously how the holy of holies is considered the gbridal chamber h where the marital union of g-d and the jewish people takes place. gzion h therefore specifically refers to the female sexual organ, or the gwomb h of the world, where reality is impregnated

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

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

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

zed religions? to these two palmary questions we make answer by an affirmation and a book. the book shall justify the affirmation, and the affirmation is this: there was and there still is a potent and real magic; all that is said of it in legend is true after a certain manner, yet contrary to the common course of popular exaggeration it falls below the truth. there is indeed a formidable secret, the revelation of which has once already transformed the world, as testified in egyptian religious tradition, summarized symbolically by moses at the beginning of genesis. this secret constitutes the fatal science of good and evil, and the consequence of its revelation is death. moses depicts it under the figure of a tree which stands in the midst of the terrestrial paradise, is in proximity to th

ur pearls before swine, lest, trampling them under their feet, they turn and rend you. the tree of the knowledge of good and evil, of which the fruits are death, is the type of this hieratic secret of the duad, which would be only misconstrued if divulged, and would lead commonly to the unholy denial of free will, though it is the principle of moral life. it is hence in the essence of things that the revelation of this secret means death, and it is not at the same time the great secret of magic; but the arcanum of the duad leads up to that of the tetrad, or more correctly proceeds therefrom, and is resolved by the triad, which contains the word of that enigma propounded by the sphinx, the finding of which would have saved the life, atoned for the unconscious crime and established the kingd

he beautiful monologue of faust: ah, how do all my senses leap at this sight! i feel the young and sacred pleasure of life quivering in my nerves and veins. was it a god who traced this sign which stills the vertigo of my soul, fills my poor heart with joy and, in a mysterious rapture, unveils the forces of nature around me? am i myself a god? all is so clear to me: i behold in these simple lines the revelation of active nature to my soul. i realise for the first time the truth of the wise man's words: the world of spirits is not closed! thy sense is obtuse, thy heart is dead! arise! bathe, o adept of science, thy breast, still enveloped by an earthly veil, in the splendours of the dawning day (faust, part i. sc. i) on 24 july in the year 1854, the author of this book, eliphas levi, made a

ncy. i analysed my experience carefully, and, notwithstanding a lively nervous repugnance, i repeated the same experiment on two further occasions, allowing some days to elapse between each. there was not, however, sufficient difference between the phenomena to warrant me in protracting a narrative which is perhaps already too long. but the net result of these two additional evocations was for me the revelation of two kabalistic secrets which might change, in a short space of time, the foundations and laws of society at large, if they came to be known generally. am i to conclude from all this that i really evoked, saw and touched the great apollonius of tyana? i am not so hallucinated as to affirm or so unserious as to believe it. the effect of the preparations, the perfumes, the mirrors

rets of the mistress, but succeeded only in transforming himself into an ass. this allegory contains the most hidden secrets of love. again, the kabalists say that when a man falls in love with a female elementary undine, sylphide or gnomide, as the case may be she becomes immortal with him, or otherwise he dies with her. we have seen already that elementaries are imperfect and as yet mortal men. the revelation we have mentioned, which has been regarded merely as a fable, is therefore the dogma of moral solidarity in love, which is itself the foundation of love, explaining all its sanctity and all its power. who then is this circe, that changes her worshippers into swine, while, so soon as she is subjected to the bond of love, her enchantments are destroyed? she is the ancient courtesan, t

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

plation of nature, frequently divine her harmonies and are more instructed in their simple good sense than doctors, whose natural discernment is falsified by the sophistries of the schools. true practical magicians are found almost invariably in the country, and are frequently uninstructed persons and simple shepherds. furthermore, certain physical organizations are better adapted than others for the revelations of the occult world. there are sensitive and sympathetic natures, with whom intuition in the astral light is, so to speak, inborn; certain afflictions and certain complaints react upon the nervous system and, independently of the concurrence of the will, may convert it into a divinatory apparatus of less or more perfection. but these phenomena are exceptional, and generally magical

ransmission of the magical secret, which has never ceased since the shrouded origin of the transcendent science. the wand and the other instruments, but the wand above all, must be concealed with care, and under no pretext should the magus permit them to be seen or touched by the profane: otherwise they will lose all their virtue. the mode of transmitting the wand is one of the arcana of science, the revelation of which is never permitted. the length of the magical wand must not exceed that of the operator's arm; the magician must never use it unless he is alone, and even then should not touch it without necessity. many ancient magi made it the length of the forearm and concealed it beneath their long mantles, showing only the simple the septenary of talismans 49 divining rod in public, or

it is enshrined in their symbols, and they have indicated, moreover, the sources from which they drew for its discovery and for the realization of its effects, it is this same secret which we ourselves make public now. 68 chapter xiii necromancy we have declared boldly our opinion, or rather our conviction, as to the possibility of resurrection in certain cases: it remains for us now to complete the revelation of this arcanum and to expose its practice. death is a phantom of ignorance; it does not exist; everything in nature is living, and it is because it is alive that everything is in motion and undergoes incessant change of form. old age is the beginning of regeneration; it is the labour of renewing life; and the ancients represented the mystery we term death by the fountain of youth

eligion; black magic traduced the transcendent and luminous magic of true adepts, and horrible conventicles of sorcerers, ghouls and stryges took place in caverns or desert places, for dementia soon changes into frenzy and from human sacrifices to cannibalism there is only one step. the mysteries the sabbath have been described variously, but they figure always in grimoires and in magical trials. the revelations made on the subject may be classified under three heads: 1. those referring to a fantastic and imaginary sabbath; 2. those which betray the secrets of certain occult assemblies of veritable adepts; 3. revelations of foolish and criminal gatherings, having for their object the operations of black magic. for a large number of unhappy men and women, given over to such mad and abominab

d will re-issue from chaos. burn no more holy the book of hermes 147 images, destroy no more temples; temples and images are necessary for man; but drive out the merchants from the house of prayer; let the blind no longer be leaders of the blind; reconstruct the hierarchy of intelligence and holiness; recognize only those who know as the teachers of those who believe. our book is catholic, and if the revelations it contains are likely to alarm the conscience of the simple, we are consoled by the thought that they will not read it. we write for unprejudiced men and have no wish to flatter irreligion any more than fanaticism. if there be anything essentially free and inviolable in the world, it is belief. by science and persuasion we must endeavour to lead bewrayed imaginations from the absu

RUBY TABLET OF SET

that is, while their origins can often be traced to any number of the major world religions, they have developed beliefs, systems, or structures which are considerably different from those traditions. several of the groups discussed in this section fall within this general framework: the baha'i faith, the native american church, and the universal life church. baha'i is a major new faith built on the revelations given to several persian mystics of the l9th century. while growing on an islamic base, it has moved to a more universal outlook. the native american church is one of many that uses psychedelic substances as a visionary aid and sacramental element. they are distinctive in being both the oldest and the only one with government sanction to use the designated drugs. the universal life

ot comprehend invention unconformed to the dictates of god. and also with will came suspicion and enmity, and finally masleh proclaimed that i myself was a very creature of chaos and should be annihilated, for i held within me the force to destroy all the craft of god. and many to whom masleh was as god cast with him in their devotion, but others there were who answered, lucifer has again brought the revelation of light, and in fact we recognize him as our true creator, for in the scheme of god we are of no consequence. among us archangel michael was silent, but at length he said, in time past we have all known glory in both the omnipotence that is our god and the celestial brilliance that is our lucifer- for in him we thought embodied the will of god for creation and change. but now it tr

" is identified on page #94 as the "god of silence" and "harpocrates, both designations of horus the younger. on the following pages his position as the son of osiris is restated. there are abundant additional examples. grant also endeavors to identify set with "shaitan, whom he states was the god worshipped by the yezidi in mesopotamia. the yezidi religious texts- the black scripture and book of the revelation- do not use the term "shaitan" at all, calling the yezidi deity by the name of melek taus, taus melek, or taus-e malak [only in lavey's satanic rituals- which contains several errors in its yezidi section- is the term "shaitan" alleged to be a yezidi term] it is probably merely a hebrew spelling of "satan, and the yezidi book of the revelation clearly establishes that the yezidis co

e. this is, of course, no ordinary form observation- rather, it is a sharp, hypersensitive state where much can be revealed if the mind very simply and with attention "looks" into the matter or question at hand. there is nothing of a thought vacuum or any attempt at negating consciousness involved in such watching. it is a matter of consciousness and content alone. what did i experience? to state the revelation of the working would sound banal and obvious. however, what was critical to the remanifestation of the working in the days and weeks to follow was the peculiar sense of having not only accessed the reality of the wewelsburg working, but the almost eerie serenity that accompanied and followed its engagement. i realized that while much had been encountered, there was much more to what

: lynn norton iii date (unknown) subject: priesthood reading list: i am a student. striving daily to understand, to grasp, to appreciate, to know, that which my masters and set are attempting to teach me. the lessons come to me, both easily and with difficulty, for the nature of my lessons to be learned are not entirely of this world. they transcend time, and space, and matter, and mind. they are the revelation of darkness, the fruits of madness, sanity, truth, and destiny. fantasy, reality, thoughts, words, and deeds. my lessons are the will of the prince of darkness. i am a black magician. i am one of the elect of set. i am a god. i am a human. i am a priest of set. poem i was becoming trapped by my own inconsistency. then i heard your voice, your music. they rekindled the spark of magic

SALMANRUSHDIE THESATANICVERSES

this dream-gibreel, so like the waking one, stands quaking in the sanctum of the imam, whose eyes are white as clouds. gibreel speaks querulously, to hide his fear "why insist on archangels? those days, you should know, are gone" the imam closes his eyes, sighs. the carpet extrudes long hairy tendrils, which wrap themselves around gibreel, holding him fast "you don't need me" gibreel emphasizes "the revelation is complete. let me go" the other shakes his head, and speaks, except that his lips do not move, and it is bilal's voice that fills gibreel's ears, even though the broadcaster is nowhere to be seen _tonight's the night, the voice says _and you must fly me to jerusalem. then the apartment dissolves and they are standing on the roof beside the water--tank, because the imam, when he wi

-scented tea when he stayed up late marking examination papers, ingratiating herself with the school principal at the termly staff families outing, struggling with the novels of bibhutibhushan banerji and the metaphysics of tagore in an attempt to be more worthy of a spouse who could quote effortlessly from rig--veda as well as quran--sharif, from the military accounts of julius caesar as well as the revelations of st john the divine. in those days she had admired his pluralistic openness of mind, and struggled, in her kitchen, towards a parallel eclecticism, learning to cook the dosas and uttapams of south india as well as the soft meatballs of kashmir. gradually her espousal of the cause of gastronomic pluralism grew into a grand passion, and while secularist sufyan swallowed the multipl

flung out of heaven because they had been _lusting after the daughters of men, who in due course gave birth to an evil race of giants. he began to understand the degree of the danger from which he had been saved when he departed from the vicinity of alleluia cone. o most false of creatures! o princess of the powers of the air- when the prophet, on whose name be peace, had first received the wahi, the revelation, had he not feared for his sanity- and who had offered him the reassuring certainty he needed- why, khadija, his wife. she it was who convinced him that he was not some raving crazy but the messenger of god- whereas what had alleluia done for him _you're not yourself. i don't think you're really well- o bringer of tribulation, creatrix of strife, of soreness of the heart! siren, tem

s gibreel appeared to the prophet and found himself spouting rules, rules, rules, until the faithful could scarcely bear the prospect of any more revelation, salman said, rules about every damn thing, if a man farts let him turn his face to the wind, a rule about which hand to use for the purpose of cleaning one's behind. it was as if no aspect of human existence was to be left unregulated, free. the revelation- the _recitation- told the faithful how much to eat, how deeply they should sleep, and which sexual positions had received divine sanction, so that they learned that sodomy and the missionary position were approved of by the archangel, whereas the forbidden postures included all those in which the female was on top. gibreel further listed the permitted and forbidden subjects of conv

yond any shadow of a doubt that it was impossible that a man should ever walk upon the moon, and being equally positive on the transient nature of damnation: even the most evil of doers would eventually be cleansed by hellfire and find their way into the perfumed gardens, gulistan and bostan. it would have been different, salman complained to baal, if mahound took up his positions after receiving the revelation from gibreel; but no, he just laid down the law and the angel would confirm it afterwards; so i began to get a bad smell in my nose, and i thought, this must be the odour of those fabled and legendary unclean creatures, what's their name, prawns. the fishy smell began to obsess salman, who was the most highly educated of mahound's intimates owing to the superior educational system t

hings "little things at first. if mahound recited a verse in which god was described as _all-hearing, all-knowing, i would write _all-knowing, all-wise. here's the point: mahound did not notice the alterations. so there i was, actually writing the book, or rewriting, anyway, polluting the word of god with my own profane language. but, good heavens, if my poor words could not be distinguished from the revelation by god's own messenger, then what did that mean? what did that say about the quality of the divine poetry? look, i swear, i was shaken to my soul. it's one thing to be a smart bastard and have half--suspicions about funny business, but it's quite another thing to find out that you're right. listen: i changed my life for that man. i left my country, crossed the world, settled among p

eir, who never appreciated what i, but never mind that. the truth is that what! expected when i made that first tiny change _all-wise_ instead of _all-hearing- what i _wanted--was to read it back to the prophet, and he'd say, what's the matter with you, salman, arc you going deaf? and i'd say, oops, o god, bit of a slip, how could i, and correct myself. but it didn't happen; and now i was writing the revelation and nobody was noticing, and i didn't have the courage to own up. i was scared silly, i can tell you. also: i was sadder than i have ever been. so i had to go on doing it. maybe he'd just missed out once, i thought, anybody can make a mistake. so the next time i changed a bigger thing. he said _christian, i wrote down _jew. he'd notice that, surely; how could he not? but when i read

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

e of simplicity to which daoists try to return. puja: worship. purusharthas: the four aims of hinduism or the doctrine of the fourfold end of life. purva: the original jain sacred texts, now lost. pyramid: a stone tomb constructed to house a deceased pharaoh of egypt. qi: the breath of life or vital energy that flows through the body and the earth. qur an: the sacred scriptures of islam; contains the revelations given to the prophet muhammad revealed to him beginning in 610. ra kah: a unit of prayer. rationalism: belief that knowledge can come exclusively from the mind. reform: one of the sects of judaism, generally used to refer to the less traditional branch of the faith. regla de ocha: the formal name for the santer an religion. rehit maryada: the sikh code of ethical conduct. religious

ction, with spiritual techniques for achieving immortality. they became powerful advisers at the court of the han dynasty (c. 202 bce c. 220 ce, despite the fact that confucianism had been declared the state religion (a dynasty is the period of reign by a particular ruling family; in this case, the ruling dynasty was that of the han family) the next major development in religious daoism came with the revelations, or teachings that came directly from the gods, given to the holy man zhang daoling (also spelled chang tao-ling) in 142 ce. he became the first of the great celestial masters, and his religious movement became known as the way of the celestial masters, tianshi dao. this religious movement also became known as the way of the five pecks of rice, so named because of a donation or hou

the prophet abraham in the holy city of mecca and the focal point of pilgrimages to the city. mecca: a city in present-day saudi arabia, the holiest site of islam, where the religion was founded. muezzin: the person who issues the call to prayer. muslim: a follower of islam, from the arabic phrase bianna musliman, meaning submitted ourselves to god. qur an: the sacred scriptures of islam; contain the revelations given to the prophet muhammad revealed to him beginning in 610. ra kah: a unit of prayer. salat: daily prayer. saum: fasting. shahadah: the islamic declaration of faith. it consists of the words ashahadu an la ilaha ill allah wa ashahadu ann muhammadar rasulullah, or i declare there is no god except god, and i declare that muhammad is the messenger of god. shari ah: islamic law. sh

(arab christians even use the name allah when referring to god) this belief in the same god is expressed in the qur an, where muslims are told to tell christians islamic calligraphy praises allah with the words bismillah ir-rahman ir-rahim, meaning in the name of god, most gracious, most compassionate. world religions photo library/alamy. world religions: almanac 303 islam and jews, we believe in the revelation which has come down to us and in that which came down to you; our god and your god is one; and it s to him we surrender. allah one of the most memorized passages of the qur an, called the ayatul kursi, or verse of the throne, expresses the islamic concept of god: allah! there is not god but he, the living, who needs no other but whom all others need. he is never drowsy [sleepy] nor

the words that muhammad spoke to the angel jabra il when he was commanded to read the words of allah. this accounting is relayed in the muslim holy book, the qur an. in turn, the qur an mentions jesus christ as it acknowledges the validity of the messengers and faiths that came before it and notes their unity. this passage is from the creed of islam, chapter 2, verse 136. we believe in allah, and the revelation given to us and to abraham, isma il, isaac, jacob and the tribes, and that given to moses and jesus, and that given to (all) prophets from their lord. we make no difference between one and another of them, and we bow to allah (in islam. world religions: almanac 305 islam to muslims that there is only one god and that muhammad is god s messenger. daily prayer, or salat, is crucial in

ected to make the pilgrimage to mecca at least once during his or her life. to remind muslims that they are in mecca to renew their commitment to god, strict rules of behavior, dress, and ritual are enforced. non-muslims are not allowed to enter mecca, the holiest place in the world for muslims, at any time. sacred writings islam relies on two sacred texts. the first is the qur an, which contains the revelations from allah given to the prophet muhammad by the archangel jabra il. the second is the sunnah, or life example of the prophet, which contains muhammad s sayings, called hadiths, recorded throughout his life. the qur an the holy book of islam is the qur an. muslims believe that the qur an, from an arabic word that means the recitation, is the literal word of allah. it was revealed to

s seen as divine. allah is shown in the adoration to be a god of unity and completeness, and the purpose of the qur an is to teach people that sense of unity and completeness, called tawhid, or making one. the we that is frequently used in the adoration refers to allah himself. excerpt from the holy qur an the adoration in the name of allah, the beneficent, the merciful [32.1] alif lam mim [32.2] the revelation of the book, there is no doubt in it, is from the lord of the worlds [32.3] or do they say: he has forged it? nay! it is the truth from your lord that you may warn a people to whom no warner has come before you, that they may follow the right direction [32.4] allah is he who created the heavens and the earth and what is between them in six periods, and he mounted the throne (of auth

igion, in the tradition of judaism, christianity, and islam. this means that the religion recognized only one god instead of many gods. the second unity is the oneness of god s many prophets and messengers. these are the people who deliver god s words and intentions to others. this means that baha teaches that religion is not fixed forever by a single prophet but grows and develops over time with the revelations of each of god s historical messengers. a revelation is an enlightening or astonishing discovery or disclosure of something. the third unity is the oneness of humanity, with emphasis on globalism (worldwide concerns, equality, and social justice. social justice is the idea that all people should have the same rights, securities, opportunities, and benefits. to work towards social j

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ors of anti-revolutionary virtue, of whom i have seen not a few before my bar. faugh! it sickens me to see those who make a merit of incivism, and perish to save some bad patriot, because it is a son, or a father, or a wife, or a daughter, who is saved "i am one of those fools of feeling" said the stranger, rising "you have divined aright "and wilt thou not, in return for my mercy, utter to-night the revelations thou wouldst proclaim to-morrow? come; and perhaps thou too nay, the woman also may receive, not reprieve, but pardon "before your tribunal, and there alone! nor will i deceive you, president. my information may avail you not; and even while i show the cloud, the bolt may fall "tush! prophet, look to thyself! go, madman, go. i know too well the contumacious obstinacy of the class t

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

the goal of the mysteries. from now on there could be witnesses to the secrets of a higher reality among those who have not seen, and yet have believed. chapter 8 the apocalypse of john the seven letters at the end of the new testament stands an extraordinary document. it is the apocalypse the secret revelation of saint john. the esoteric character of the work is apparent from the opening words: the revelation of jesus the christ, which god granted him in order to show to his servants how the necessary events will shortly run their course. this is communicated in signs sent by god s angel to his servant john.123 the revelation is imparted in signs; we must not therefore interpret the text literally, but look for a deeper meaning that is signified by the external sense. nor is this all tha

sense. nor is this all that points us to a hidden meaning. john addresses seven churches in asia minor. this cannot mean actually existing communities. rather, the number seven is a sacred symbol and must have been chosen because of what it represents; there must in reality have been a number of other communities in asia. moreover, 124 christianity as mystical fact the way in which john receives the revelation equally suggests an esoteric significance: i was in the spirit on the lord s day, and i heard behind me a voice like a trumpet saying, write what you see in a book and send it to the seven communities. 124 he received the revelation when he was in the spirit. also, it is a revelation of jesus the christ, presenting in esoteric form the meaning of christ jesus manifestation to the wo

rd behind me a voice like a trumpet saying, write what you see in a book and send it to the seven communities. 124 he received the revelation when he was in the spirit. also, it is a revelation of jesus the christ, presenting in esoteric form the meaning of christ jesus manifestation to the world. therefore we are to look for the hidden meaning of the apocalypse in the teaching of christ, so that the revelation it contains stands in the same relation to mainstream christianity as the mysteries in pre-christian times stood to the public religion. this would seem to justify us in approaching the apocalypse as a mystery. what then does the apocalypse mean by addressing the seven communities? to understand it, we must take a specific instance from the seven messages, and we may begin with the

. there is much more in the apocalypse concerning the threat to christianity from anti-christian powers and the eventual triumph of christianity. all other gods are taken up into the higher unity of the christian divinity: i did not see a temple in the city, because the lord, the all-ruling god, and the lamb are its temple. the city had no need of the sun nor of the moon to shine upon it, because the revelation of the divine presence is its light, and its lamp is the lamb. 151 the mystery at the heart of the revelation of saint john is precisely this: the mysteries are no longer secret. the angel says to him: do not seal up the prophecies in this book, for the time of god s manifestation is near.152 the apocalypse of john 139 thus the writer of the apocalypse expounds, from the standpoint

station is near.152 the apocalypse of john 139 thus the writer of the apocalypse expounds, from the standpoint of his own belief, the relationship of his community to those of previous times. his view of the mysteries has become the content of a mystery-text. the traditions that have come down about it are appropriate to its mystery character: the author wrote it down on the island of patmos, and the revelation is said to have been received in a cave. christianity arose out of the mysteries. in the apocalypse, christian wisdom was a mystery reborn but a mystery which breaks out of the framework of the ancient mysteries. the mystery of a unique, single event was to become the mystery with a significance for all. there is an apparent contradiction in saying that the secrets of the mysteries

of the mysteries. but there were also changes. a share in the truth was no longer to be reserved for the few but was opened to all in such a way, however, that one had to concede a point at which further knowledge became impossible, and further progress had to be based on faith. the secret of the mysteries was brought by christianity from the darkness of the temples into the bright light of day. the revelation of the ancient temples lived on, however, within the inner sanctumof its content of faith.193 appendix original prefaces and additional materials das christentum als mystische tatsache was originally published in berlin in 1902. it was based on a series of lectures given the previous winter in the theosophical library of count brockdorf there, and was dedicated to the count and coun

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

aw library publications and a great seal of the u.s. plaque, puffing placidly on a pipe. but what stands out is the mysterious ring with the devilish face, composed of some type of blackish material, inside a circle. a few months after this issue was published, charles hayes was indicted by a federal grand jury and arrested. news reports allege that hayes was guilty of solicitation of murder. did the revelations contained in the article in media bypass cause the elite to take action to shut him up? or was something else up? what is the riddle of the mysterious ring with its curious image "i fell in to a burning ring of fire" 499 this mysterious photo of oscar-winning actress julia roberts in time magazine gives us an intriguing view of two rings she wears. on her right hand is the blue-sto

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

n) in peru. mystery schools and cults once a religion has become firmly established in a society, dissatisfied members often will break away from the larger group to create what they believe to be a more valid form of 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 introduction xvii religious expression. sometimes such splinter groups are organized around the revelations and visions of a single individual, who is recognized as a prophet by his or her followers. because the new teachings may be judged as heretical to the original body of worshippers, those who follow the new revelations are branded as cultists or heretics. even in ancient times, the dissenters were forced to meet in secret because of oppression by the established group or because of

ported that he had investigated over a thousand cases wherein hypnotized individuals had recalled past incarnations. mrs. s, who later became identified as ruth simmons (and many years later by her actual name, virginia tighe, was not particularly interested in hypnotism, either, nor in becoming a guinea pig for bernstein s attempt to test the theses of those psychical researchers who had claimed the revelation of past lives. she was, at that time, 28 years old, a housewife who enjoyed playing bridge and attending ball games with her husband. with rex simmons and hazel bernstein as witnesses, the hypnotist placed simmons in a trance and began to lead her back through significant periods of her childhood. then he told her that she would go back until she found herself in another place and t

ginnings of organized religion in egypt, sumer, and babylonia (c. 3000 b.c.e, certain members of the established or state religion have become dissatisfied with the structure of orthodox worship and have broken away from the larger group to create what they believe to be a more spiritually transcendent and personal form of religious expression. sometimes these splinter groups are organized around the revelations and visions of a single individual, who is recognized as a prophet by his or her followers. because the new revelator s teaching may seem unorthodox or heretical to the beliefs of the larger body of worshippers, its members are branded as cultists or heretics. in other instances, those practitioners of ancient wisdom who celebrate the rituals of a religion that existed long before

ics could command the presence of divinity. the ancient mystery rites dedicated to such gods as osiris, isis, and dionysus, together with the magical formulas discovered by hermes trimegistus and other masters of the art of theurgy, compelled the gods to manifest and share their powers. the myths of the old gods and the holy scriptures of the christians, the secret experiences of the ancients and the revelations of the apostles, the personal sense of god developed by the pagan cults, and the promise of the church fathers that one could know god through his son all seemed to some individuals to be harmonious. the rich inheritance of the pagan world seemed too valuable to abandon when such mysteries could be so easily adapted and kept alive in the new rituals. the church fathers disagreed sh

of eastern religions with those aspects of western science which they felt supported their spiritual beliefs, including meditation, biofeedback, and extrasensory perception as means of attaining higher awareness. these amalgamations of science, conventional christianity, and such eastern religions as hinduism and buddhism offended many individuals who deemed themselves to be the true followers of the revelations disclosed in the bible; and these apocalyptic groups, such as the branch davidians set themselves apart to prepare for the time of judgment that they believed was imminent. while members of organized church bodies, as well as the general public, were quick to brand these various splinter groups as cults, in contemporary language usage such a term is considered negative and judgment

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

n) in peru. mystery schools and cults once a religion has become firmly established in a society, dissatisfied members often will break away from the larger group to create what they believe to be a more valid form of 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 introduction xvii religious expression. sometimes such splinter groups are organized around the revelations and visions of a single individual, who is recognized as a prophet by his or her followers. because the new teachings may be judged as heretical to the original body of worshippers, those who follow the new revelations are branded as cultists or heretics. even in ancient times, the dissenters were forced to meet in secret because of oppression by the established group or because of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

h) in peru. mystery schools and cults once a religion has become firmly established in a society, dissatisfied members often will break away from the larger group to create what they believe to be a more valid form of 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 introduction xvii religious expression. sometimes such splinter groups are organized around the revelations and visions of a single individual, who is recognized as a prophet by his or her followers. because the new teachings may be judged as heretical to the original body of worshippers, those who follow the new revelations are branded as cultists or heretics. even in ancient times, the dissenters were forced to meet in secret because of oppression by the established group or because of

and knowledge from the kabbalah. summoned to assist in the practice of white magick. there were seven major planetary spirits, or archangels, that the magi were interested in contacting: raphael, gabriel, canael, michael, zadikel, haniel, and zaphkiel. one of the original sources of such instruction allegedly came from the great egyptian magi and master of the occult, hermes- thoth, who described the revelation he had been given when he received a shimmering vision of a perfectly formed, colossal man of great beauty. gently the being spoke to hermes and identified itself as pymander, the thought of the all-powerful, who had come to give him strength because of his love of justice and his desire to seek the truth. pymander told hermes that he might make a wish and it would be granted to him

bacy and married a 16- year-old girl, whose parents soon had the union annulled. it was after his painful separation from his wife that alphonse louis constant assumed the identity of eliphas levi and began to devote his time to an intensive study of alchemy and the occult. often his focus was on the kabbalah and the tarot, believing firmly that the ancient cards depicted a concise summary of all the revelations that had come down to humankind through the ages. levi saw in the symbolism of the tarot cards the key to the egyptian hieroglyphs, the mysteries of solomon, and the truths hidden in the apocryphal text of the book of enoch and the scrolls of hermes trismesgistus. to do a spread of the tarot cards, in levi fs opinion, was to establish communication with the spirit world. to seek wi

THE GOLDEN ESSENCE

her own fear of being taken from the world above) before she bears a divine child, who is later responsible for lifting her (and through her, all of the souls of the underworld and this world) to the blessed, realized state. such is the pattern that we observe in the greek myths of demeter, kore, hades, and brimos or dionysos-iakkos, the glorious child that kore bore to hades, and who was part of the revelations of the mysteries of eleusis. this pattern is deep and important- it can be stated in more succinct terms: the soul or being is born of the great mother and father, and due to the attracting and fated power of love and desire, falls into the great entrapment of life and death- and has to go into the underworld of mortal existence, fear, cyclic change, and limitation, until the penul

THE MARTINIST OPERATIVE GENERAL RITUAL

nevertheless, inspiration from a fundamentally traditional basis and is of a definite efficiency. 12. the tau's+ traced during the orisons: the sign+ or rather x has been the cursive hebrew tau used well before, and after, the beginning of our era (see jean danielou's "les symboles chretiens primitifs, paris 1961. it was the sign of the elect' of the old testament, even before it was mentioned in the revelation of st. john (the apocalypse) and also well prior to its adoption by the christians as a sign recalling the passion of christ. for example we read in ezekiel that it was supposed to have been traced upon the foreheads of the elect by the angel of yaveh. 11 the ancient egyptians, the eleusinian mysteries and those of dionysos, the gnostics, all had known and used this tau for the same

THE PATH OF KABBALAH

one s desire to study himself. in order to attain it, he must stand face to face with his own egoism, which operates like a sophisticated obstacle between the creator and himself. in order to allow people to study themselves and attain it, baal hasulam was prepared to speak to anyone, if only to have more students. he even published a paper that later on became the basis for the book matan torah (the revelation of godliness, but there was hardly anyone who would listen. the irony of it is that in the past there were many kabbalist teachers, but hardly any students, whereas today there are many who wish to study, but there are almost no kabbalists. the situation we are in today is the first in history. there is a growing need and desire from below, while at the same time we are being pushed

eatures. those situations are numbered respectively as 1, 2, and 3. in situations no. 1 and 3, there is no room for any appearance of evil. the absolute good prevails as the sole attribute of the creator with regards to the creatures. in the 2nd state the creatures feel there is evil, although it is in fact only disguised good. the good appears gradually in the intermediate state, but not through the revelation of additional good, but quite the contrary, through the revelation of greater evil than before, its rejection and the discovery of the good that actually stands behind it. that system is applied because the revelation of the ultimate good is possible only through the discovery of the lowness and harm of the evil. q: what are the degrees of one s spiritual development? a: a person s

ult, men 54 of 273 and women have a different outlook on life, different obligations and different objectives. the male and female parts of every partzuf in the spiritual world complement one another: the female part contributes its desires and the male part contributes its screens. in the end, it is the combination between them that brings to spiritual attainment and perfection, which results in the revelation of the light, the revelation of the creator. the correction of one of them does not come at the expense of the correction of the other, as it happens in egoistic relationships, where each pulls toward his own side. in spirituality, everything exists in one partzuf, one body, whereas in our world, we come in separate bodies. every object in the spiritual world can exist only if it co

e. it is true that the entire will to receive has already been created, but before the attainment of spirituality i was only shown a small and negligent part of it. now, however, i find greater and greater egoistic desires in each degree, but only to the extent that i am able to correct their aim. if a person feels the evil in him, he should be proud of it. after all, it means that he has merited the revelation of his evil. while in ascent, he must prepare himself for the next stage, the descent. our inner feeling is connected to the final goal of everything that happens, the final outcome, to the one who gave me this situation and the reason for it. we must know that the egoism is both opposite to the creator, and of equal size. furthermore, in each degree it becomes more and more aggress

preciate this state, for it is the only state that can bear fruit and produce the saplings that are customary to plant on the fifteenth of shvat, plants that in due time will bear spiritual fruit. the spiritual fruit is attained precisely in a state of concealment, when one advances without knowing or understanding anything; in total darkness, against every reasonable conception. when one attains the revelation of the creator he reminisces over his dark past, for now when he sees the creator and feels him, he seemingly loses his freedom of choice. there are two kinds of providence: general and private. general providence is executed through the surrounding lights and acts on mankind and nature as a whole. it is this providence that leads the entire world by a predetermined plan toward the

, and correct himself? any person, who marches on the path to spirituality and learns about the way to ascend there, circulates the books and the media that contains kabbalah lessons. when he does that, it is as though he is adhering to the will of the creator and spreads his ideas in the world. by that he becomes a partner of the creator in this world and comes near him in his acts and thoughts. the revelation of the creator to the creature is a moment when the creature equalizes his own properties with the light that extends from the creator. that is to say, the creator appears in that specific property that has been equalized with him. a person, who is on a certain degree, constitutes it and is named after it. we must complete the equivalence of our attributes with his in the entire spi

, which is a pleasure that is sensed with the aim toward the creator. the creator hides from us in order to allow us to build a screen, which is the aim for the creator. only afterwards will he reveal himself to us. only then will the pleasure be infinite and lasting, because that is the nature of altruistic desires. q: but you keep saying that all we need in order to enter the spiritual world is the revelation of the creator? a: what i mean in this case is not the pleasures that come from the creator, but the revelation of his godliness. when that happens, one will nullify himself before the creator and be able to cancel his egoistic desires, meaning obtain a screen. only afterwards the creator will reveal itself as the source of all pleasures. q: how do you differentiate between good and

on interprets everything positively. it means that the division between reward and punishment simply does not exist, because such a person finds only positive in how the creator treats his creatures. but one does not come by such a feeling in one time, but after all sorts of concealments of the creator. in the beginning, there is the double concealment, then a single concealment. after that comes the revelation of the creator, and finally the attainment of eternity, completeness and love toward he who has always loved us, and has always wanted to give each and everyone of us nothing but the greatest possible pleasure. continued questions and answers q: how and when does one attain spiritual understanding? a: one comes by spiritual understanding only through his own spiritual efforts in stu

hapter 3.2 what does kabbalah deal with? the method of kabbalah scientists have discovered lately that plants react differently when different people approach them. for example, if a certain person harms a certain plant, the plant will remember it, and if that person approaches it, it will react with intensive internal waves. fish and animals also feel the other in various ways. much like plants, the revelation of the creator enables us to feel our surroundings, feel the other. that revelation occurs in the same senses in which we feel other people as ordinary people. that external sensation is absent in the still nature, and exists only a little in plants. the science of kabbalah deals with man s revelation of the creator. the creator is outside us, as is everything that is around us. he

enhanced ability to feel others compared to animals. however, in addition to this property, it is vitally important that we use our mind to enhance our sensitivity to others many times over. through it, we become capable of feeling the joy and agony of others like us. the mind helps us develop the sensation of the other more intensively. it asserts the idea that man is the only creature for whom the revelation of the creator has been 102 of 273 prepared. for that, meaning in order to feel something external, something that is at first completely concealed, one must develop a full capacity to feel his environment the way it really is. one must be able to feel outside himself, meaning regardless of his personal egoistic interests. we are constantly met with our inability to understand one a

student acquires means for spiritual elevation from below upward, exactly like those degrees of progressions from above downward that he learns about. this is in accordance with the definition of kabbalah: this wisdom is no more and no less, than a sequence of roots, which hang down by way of cause and consequence, with fixed, determined rules, interweaving to a single, exalted goal described as the revelation of his godliness to his creatures in this world (rabbi y. ashlag "the essence of the wisdom of kabbalah. the necessity for learning kabbalah "it is also evident, that it is impossible for the whole of israel to attain this great purity, except by the study of the wisdom of kabbalah, which is the easiest way, suitable for the unknowledgeable as well. but through the study of the lite

THE HOLY BIBLE KING JAMES VERSION

lute you. 16:22 i tertius, who wrote [this] epistle, salute you in the lord. 16:23 gaius mine host, and of the whole church, saluteth you. erastus the chamberlain of the city saluteth you, and quartus a brother. 16:24 the grace of our lord jesus christ [be] with you all. amen. 16:25 now to him that is of power to stablish you according to my gospel, and the preaching of jesus christ, according to the revelation of the mystery, which was kept secret since the world began, 16:26 but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting god, made known to all nations for the obedience of faith: 16:27 to god only wise [be] glory through jesus christ for ever. amen. page 655 1 corinthians the first epistle of paul the apostle to the corinth

lawful for a man to utter. 12:5 of such an one will i glory: yet of myself i will not glory, but in mine infirmities. 12:6 for though i would desire to glory, i shall not be a fool; for i will say the truth: but [now] i forbear, lest any man should think of me above that which he seeth me [to be] or [that] he heareth of me. 12:7 and lest i should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of satan to buffet me, lest i should be exalted above measure. 12:8 for this thing i page 667 2 corinthians besought the lord thrice, that it might depart from me. 12:9 and he said unto me, my grace is sufficient for thee: for my strength is made perfect in weakness. most gladly therefore will i rather glory in my infirmiti

again, if any [man] preach any other gospel unto you than that ye have received, let him be accursed. 1:10 for do i now persuade men, or god? or do i seek to please men? for if i yet pleased men, i should not be the servant of christ. 1:11 but i certify you, brethren, that the gospel which was preached of me is not after man. 1:12 for i neither received it of man, neither was i taught [it] but by the revelation of jesus christ. 1:13 for ye have heard of my conversation in time past in the jews religion, how that beyond measure i persecuted the church of god, and wasted it: 1:14 and profited in the jews religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. 1:15 but when it pleased god, who separated me from my mother s womb, and ca

follow. 1:12 unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the holy ghost sent down from heaven; which things the angels desire to look into. 1:13 wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of jesus christ; 1:14 as obedient children, not fashioning yourselves according to the former lusts in your ignorance: 1:15 but as he which hath called you is holy, so be ye holy in all manner of conversation; 1:16 because it is written, be ye holy; for i am holy. 1:17 and if ye call on the father, who without respect of persons judgeth according to every man s work, pass the time o

making a difference: 1:23 and others save with fear, pulling [them] out of the fire; hating even the garment spotted by the flesh. 1:24 now unto him that is able to keep you from falling, and to present [you] faultless before the presence of his glory with exceeding joy, 1:25 to the only wise god our saviour [be] glory and majesty, dominion and power, both now and ever. amen. page 713 revelation the revelation of st. john the divine 1:1 the revelation of jesus christ, which god gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified [it] by his angel unto his servant john: 1:2 who bare record of the word of god, and of the testimony of jesus christ, and of all things that he saw. 1:3 blessed [is] he that readeth, and they that hear the wo

from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; 8:11 and the name of the star is called wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. 8:12 and the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the revelation page 716 third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. 8:13 and i beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! 9:

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ecessary, to require of the initiated a strong denial of the new and intrusive faith, with acts as well as words which compromised him entirely in what he was doing. the mass and weight of the evidence certainly goes to prove that such secret rites did prevail among the templars, generative powers 247 though it is not equally evident that they prevailed throughout the order; and the similarity of the revelations of the witch-confessions, in all countries where they were taken, seems to show that there was in them also a foundation in truth. we look upon it as not admitting of doubt, that the priapic orgies and the other periodical assemblies for worship of this description, which we have described in an earlier part of this essay, were continued long after the fall of the roman power and t

TYSON DONALD SOUL FLIGHT

hine's esp testing techniques in a practical military way. it can only be speculated what the nazis might have accomplished with the paranormal had they devoted significant energies to its development. psi prodigies of the ussr there is reason to believe that, after the second world war, the soviets were more open to the idea of psychic soldiers and psychic assassins than the nazis had ever been. the revelation that the ussr possessed the atomic bomb was a shock to the west in 1949. it was followed by the successful test of a soviet fusion bomb in 1953 and the launch of sputnik 160. suster, 213. 161. pauwels and bergier, 170. 124 soul flight in 1957, raising the specter of orbiting nuclear weapons platforms. by the mid-1960s, parapsychologists were speculating what the soviets might be doi

TYSON DONALD THE POWER OF THE WORD

enaissance to supplant ihvh, are examined in both a theoretical and practical way, and their vital role in the hieroglyphic monad of john dee is revealed. clues provided by dee in his monad and in his enochian keys lead to the extraction, by traditional kabbalistic methods, of a previously unsuspected order of twenty-four angels, which i have named the wings of the wind, from the biblical book of the revelation of st. john the divine. these angels will be of extreme interest to kabbalists and enochian magicians alike. not only are they of great practical value in ritual magic, but they support the theory of an underlying connection between dee's hieroglyphic monad, his enochian diaries, and the biblical book of revelation. in addition to all this, methods are provided for vibrating upon th

mithridates, who translated many kabbalistic texts for pico, and paulus ricius, the private physician to the german emperor maximilian, who published rabbi joseph gikatilla's influential portae lucis (the gates of light) at augsburg in 1516. concerning the power of the fivefold name of jesus, cornelius agrippa quotes directly from the conclusions of pico della mirandola when he writes: as john in the revelations describeth that heavenly city, whose twelve gates are guarded with twelve angels, infusing on them what they receive from the divine name, twelve times revolved; and in the foundations of that city the names of the twelve apostles, and the lamb; for as in the law, in the stones of the ephod, and foundations of the holy city described by ezekiel, were written the names of the tribes

st, when we seek to command and direct the twelve wings of mercy on the right side through the "invoking" sigils of the banners; and to assume the god-form of yeheshuah (ihshvh, the judicative and vengeful aspect of heavenly christ, when we seek to command and direct the twelve wings of severity on the left side through the "banishing" sigils of the banners. the symbolism in the fourth chapter of the revelation of st. john the divine is not only the key to understanding dee's hieroglyphic monad, but also to a true comprehension of his four enochian watchtowers and fortyeight enochian keys. this is a very bold statement, i know, but i believe i have completely justified it in chapter xvi and in appendix a. it may be argued that when dee wrote his hieroglyphic monad he had not yet establishe

r related signs of the zodiac. the particular banner of the name selected shows which tribe and related sign should be applied to the question. for example, if the question were put to the oracle "what is the likely outcome of my forthcoming visit to relatives" and the banner drawn was vhhi, pointing to naphtali and the sign gemini, the response would be free speech and true testimony, indicating the revelation of some family secret. it is possible that urim and thummim were used for more than just divination by lot. according to the torah, the high priest employed them as a 86 tetragrammaton focus during deep meditation until he attained the exalted state of ruach ha-qadesh, the holy ruach, during which the enlightenment of god enters into a human. at this point the letters on urim and th

osse, attendeth 16 angels, dispositors of the will of those, that govern the castles. they proceed. and, in, and about the middle of the court, the ensigns keep their standings, opposite to the middle of the gate: the rest pause. the 24 senators meet: they seem to consult. i, ave, stood by the seer: it vanisheth. so i leave you (a due& faithful relation, p. 170-1) notice the explicit reference to the revelation of st. john, the twelve banners of the name, and the twenty-four elders. the thirty airs, or aethers, so important a part of the keys, are also mentioned. the wings are not named here, but directly after giving dee the revised version of the great the watchtowers and the keys 181 table, raphael says "i, raphael, counsel you to make a covenant with the highest, and to esteem his wing

e. this destructive but unsuspected possession of the subconscious will exhibit itself in chaotic and random acts of aggression, violence, and vandalism. perhaps it has already started. perhaps not. you be the judge. ince the keys are fairly brief, it will be useful to examine each individually for its ritual application in magic, its gnostic symbolism, and its correspondences with the imagery in the revelation of st. john. the ties between the keys and the apocalypse are many, as will quickly become apparent in the course of the following analysis. most important of these, on the matter of tetragrammaton, is the symbolism of the heavenly throne of revelation 4, which in the keys takes on the structure of a great clock. the vital significance of this image of the throne as a cosmic clock c

UNLEASHING THE BEAST

ok of the law (liber al vel legis).xviii his most famous work, the book of the law announces the dawn of the third aeon of mankind: the first aeon was that of the goddess isis, centered around matriarchy and the worship of the great mother; the second aeon was that of osiris, during which the patriarchal religions of suffering and death- i.e, judaism and christianity- rose to power. finally, with the revelation of the book of the law, a new aeon of the son, horus, was born "in this aeon the emphasis is on the self or will, not on anything external such as gods and priests."xix the peak of his magical career- and also of his infamy as the wickedest man alive- was in the period after 1920, when he founded his own ideal spiritual community called the abbey of thelema at a farmhouse in cefalu

s; but these are closely guarded by ritual secrecy and generally tend, in the end, to re-assert the power of the elite, male, well-educated brahmins as the ritual experts who alone have the authority to overstep conventional social boundaries.cxv crowley, conversely, set out deliberately to overthrow, tear down and supplant the entire religious, social and moral world in which he was raised. from the revelation of his book of the law and continuing throughout his life, he set out to deconstruct an entire worldview and social order- what he regarded as the effete, corrupt and bankrupt world dominated by christianity- and to set up in its place a new order based on the law of the thelema. in other words, both the sakta tantrikas and crowley made use of explicit inversions of conventional mor

VOX SABBATUM

s, ed. boris de zirkoff (madras: theosophical pub. house, 1950-73, v.11, p.29; cf. collected writings, givox sabbatum the witches sabbat 1 vox sabbatum the witches sabbat by michael ford illustration by elda isela ford with other medieval images vox sabbatum the witches sabbat 2 luciferian witchcraft and in the secret cave of my wisdom it is known that there is no god but myself -qu ret al-yezid, the revelation of malak tauus the perception of lucifer is to seek light, wisdom and higher articulation of being through developing and understanding self-consciousness. in the instance of witchcraft, it is specifically a magickal art of transformation by not only selfdirected means, but also influences via nature and earthen inspired streams of imagination. a luciferian does not embrace alone ei

WESTERN MANDALAS OF TRANSFORMATION SR AL

of 462, or the 231 letter arrangements doubled (reversed, as they are in this alphabetic arrangement called aibam. one can begin to get clues of how to establish a relationship with these 231 gates by making flashing color tablets of these letters and it would serve as a very useful meditation exercise. one can also substitute tarot keys, since in case's interpretation they evoke the same energy. the revelations connected to these particular pairs of gates are seldom written about because the aspirant needs to discover them him or herself. at the threshold, one must forge one's own tools. it must be understood that daath is not meant here to supplant chesed as the fourth sephira; it is simply an alternate method of pairing the spheres with the gates represented by the mystical combinations

WICCA WITCHCRAFT TODAY

little of what they were. lewis spence in his occult encyclopaedia says 'pictures, mosaics and sculptures show the initiates as naked, one carrying corn, another fire, some sacred baskets with serpents, women, or goddesses, initiating men. these were secret cults into which only certain people were admitted after preliminary preparation. after this mystic communication or exhortation (the charge, the revelation of certain holy things, then communion with the deity; but the mysteries seem to centre round the semi-dramatic representation of a mystery play of the life of the god' i think it is at least plausible to believe that all this was not play-acting, but that there was a serious reason behind it. that they believed that, while the gods wished them well, they were not allpowerful, that

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

, the immense ocean with its rhythmic waves, the stillness of lakes, the blanketing quiet of forests. most of us have at some time had a sense of an encompassing providence in spring sunshine, winter snow, autumn s brilliant colors, summer s extravagant abundance of life, the wonder of birth and the balm of sleep. these and so many other experiences, not all joyful ones, offer the opportunity for the revelation and discovery of the all-encompassing power and presences of the one who is greater than we are, prior to us, transcending our ability to grasp, our bountiful host in the world of nature, the silent but welcoming backdrop to all our experiences of life. the hebrew scriptures (known to most christians as the old testament) are full of allusions to such experiences, suggesting them as

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

most learned adept obtains by decree the well-earned award. the scheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity as figured in the qabalah whose professors were illuminated by the higher magic of the ancient world. the grades of the first order will be found to be hebrew in design and tendency; and inasmuch as the influx of time brought on the revelation of the christos, the tiphareth, the beauty of microprosopos, christian design is reflected in the higher degrees. the neophyte grade and the 1st, 2nd, 3rd and 4th grades, which this present isis urania temple is authorized to confer after due examination and approval, posses rituals and secrets which have been received from the g.h. chief adepts and these are placed in our hands to

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

f. shaw calls attention to the number 3 years as being of mystical importance, as the half of seven, typifying present suffering as compared with future joy. the famine in the time of elias, when israel was persecuted by ahab and jezebel, lasted 3 years. antiochus epiphanes persecuted the church 3 years. forty-two months, or 3 years, are symbolical of times of trouble. jesus preached 3 years. in the revelations, the bride, the lamb s wife, suffers 1260 days in the wilderness, being a time, times, and a half, rev. xii. 6-14. again, the holy city is said to be trodden under foot forty-two months, or 3 years. the two witnesses testify 3 years, and their dead bodies remain unburied 3 days. so also, the scattering of the holy people as mentioned in daniel xii. 7 is for three times and a half

nathan, cap. 29. six blasts of the horn were blown on the eve of the sabbath and then the sabbath had begun. w. f. shaw says that 6 is the number of temptation and sin, for at the 6th hour of the 6th day the first temptation came into the world. six is the number of toil and work, for 6 days, the israelites had to collect manna; at the 6th hour of the 6th day jesus was sentenced to death, and in the revelations, the 6th seal, trumpet and vial were all emblematic of woe. the flood came when noah was 600 years old. the number 666 was an emblem of the great wicked one, still without identification, but he is implied in a prototype, schechem ben hamor, whose name is 666 by gematria, shkm bn chmvr, he was the corrupter of dinah. see genesis xxxiv. verse 2. the jews expected that the end of the

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

, in the state of involution (implicite, in statu involutionis, which is a transport (intermediary) of real revelation. 255 just as b hme (in an uncanny similarity to kabbalistic theosophy) had argued that the great expansiveness without limit desires a narrowness and a comprehension (einfasslichkeit) by which it might reveal itself and thus there must be a contraction and a closing in from which the revelation may shine, 256 schelling maintains that the ground of revelation is that which negates all revelation. 257 responding to the view that god is a self-revelatory being (ens manifestativum sui, a stance that is the mythic basis for his own theogonic speculations, schelling argues that revelation is not the highest self of the godhead, for something that is free is free precisely in tha

place and place only in relation to time. the sixteenth-century homilist and exegete judah loew ben bezalel of prague, deferentially referred to by the acronym maharal, had this confluence in 2 55 mind when he noted that time and place are one matter [ha-zeman we-ha-maqom inyan ehad] as is known to those who understand. 4 the specific context of maharal s comment is a discussion on the nature of the revelation of torah at sinai in the third month after the exodus of the israelites from egypt. in maharal s view, neither the spatial nor the temporal coordinates of the experience were accidental or arbitrary; on the contrary, the transcendental nature of the truth disclosed necessitated the place and time of the event, that is to say, both when and where the epiphany occurred approximated as

current patterns transpire within the narrative framework of linear succession the timelessness of lived time extending in an attenuated circle of 56 chapter two return13 yielding a temporality where the interminably ephemeral is ephemerally interminable.14 as the philosopher eric voegelin observed in his reflections on the historical evolution of ancient israelite cosmology and eschatology, when the revelation of the transcendent god has become the experiential center of order and symbolization, the transcendental implications of the compact symbols are set free; and correspondingly the volume of meaning in the symbols shrinks until the ritual renewal of order in time becomes a prefiguration of its ultimate restoration in eternity. 15 the entelechy of messianic teleology revolves around h

kabbalists, the mystical sensibility is a deepening of an approach found in older rabbinic sources. while one must be on guard about making general claims with respect to the rabbinic sages, i feel confident that it is con- linear circularity (a)temporal poetics 63 ceptually sound, and even methodologically valid, to speak of a rabbinic notion of time that is intimately connected to understanding the revelation of torah as a recurring phenomenon. by way of illustration, consider the following declaration preserved in the babylonian talmud: r. judah began [to expound] the honor of torah, and he explicated the verse [moses and the levitical priests spoke to all israel, saying] silence! hear o israel! today you have become the people [of the lord, your god (deut 27:9. was the torah given to i

ysical human beings, so there is a time that is not actually time [kakh yesh zeman we-eino zeman mammash, and it applies to entities that are not corporeal [devarim biltti gashmiyyim. 77 a time that is not actually time, zeman we-eino zeman mammash what kind of time is that? we learn more of this time that is not really time from a second passage that is especially significant, since the topic is the revelation of torah, the pristine form of intellect beyond temporal demarcation, in historical time: with regard to the body that falls under time, it is appropriate to say for every time [la-kol zeman (eccles 3:1, but [in the case of] the thing that is exclusively intellect [sekhel, as the revelation of torah [qabbalat torah, which is not a corporeal entity [davar gufani, it does not fall und

on and corruption, linear circularity (a)temporal poetics 67 68 chapter two and et, the mode of temporality that may be attributed to intelligible beings not subject to generation and corruption. the latter is described more specifically as the present (attah) that unites past (avar) and future (attid. the time in which the torah is given, the time of revelation, reveals something axiomatic about the revelation of time: in the time of the moment, which is experienced at all times as the moment of time, the present, attah, is the middle or third term that dialectically bridges past and future. here we discern a structure that maharal applies to various speculative schema in his philosophical presentation of jewish piety.79 we find it again in the following passage, which concerns the inner

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