Michael Wynn's Occult Reference Library
THE TRIAD,THE TRIADS

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which is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. they are two contending forces and one which unites them eternally, and two basal angles of the triangle and one which forms the apex. such is the origin of creation; it is the triad of life. my throne, at the gate of the east, is the place of the guardian of the dawning sun. i carry the banner of the east, the banner of light, the symbol of the perfected work. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at twilight. he carries the banner of the west, which is the banner

0 0 INITIATION CEREMONY

her of the serpent- is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. two contending forces and one which unites them eternally. two basal angles of the triangle and one which forms the apex. such is the origin of creation, it is the triad of life. my throne at the gate of the east is the place of the guardian of the dawning sun. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at the twilight, the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

the goddess iris goes on errands for the greek gods (see suppl. among the gods themselves there is a difference of rani: three sons of kronos have the world divided among them, the sky is allotted to zeus, the sea to poseidon, hell to hades, and the earth they are supposed to share between them (h. 15, 193. these three tower above all the rest, like har, lafnhar and thrisi in tlie norse religion, the triad spoken of on p. 162. this is not the same thing as' wuotan, donar, ziu' if only because the last two are not brothers but sons of "vvuotan, although these pass for the three mightiest gods. then, together with this triad, we become aware of a circle of twelve (p. 26, a close circle from which some of the gods are excluded. another division, that into old and neiv gods, does not by any me

4 7 INITIATION CEREMONY

of the dew clad night. heg: replaces lamp and seats practicus west of and close to the altar facing hierophant, then returns to his own seat. hiero: where the paternal monad is, the monad is enlarged and generateth two. and beside him is seated the duad, and both glittereth with intellectual sections, also to govern all things and to order everything not ordered. for in the whole universe shineth the triad, over which the monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three whose will assented, and then all things were so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus

monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three whose will assented, and then all things were so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus floweth forth the form of the triad being preexistent- not the first essence, but that whereby all things are measured. heg: for thou must know that all things bow before the three supernals. the first course is sacred, but in the midst thereof another, the third aerial which cherisheth earth in fire and the fountain of fountain, and of all the fountains. the matrix containing all, thence abundantly springing forth the gen

sign of aquarius, the water bearer unto which is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17th key of the tarot, which symbolically resumes these ideas. the large star in the center of the heavens has seven principal and 14 secondary rays, and thus represents the heptad multiplied by the triad which yields 21 the number of the divine name, eheieh which as you already know is attached to kether. in the egyptian sense it is sirius, the dog star of isis sothis; around it are the stars of the seven planets, each with its sevenfold counterchanged operation. the nude female figure with the star of the heptagram on her brow is the synthesis of isis, of nephthys and of athor. she also

the altar is the 16th key of the tarot which symbolically resumes these ideas. it represents a tower struck by a lightening flash, proceeding from a rayed circle and terminating in a triangle. it is the tower of babel struck by the fire from heaven. it is to be noted that the triangle at the end of the flash issuing from the circle forms exactly the astrological symbol of mars. it is the power of the triad rushing down and destroying the columns of darkness. three holes are rent in the walls, symbolizing the establishment of the triad therein, and the crown at the summit of the tower is falling, as the crowns of the kings of edom fell, who are also symbolized by the men falling headlong. on the right hand side of the tower is light, and the representation of the tree of life by the ten cir

ADDTLS

title of this card is lord of the forces of life, and kether is the origin and source of life. to chokmah is attributed b, the tarot key, the magician, magus of power, seeing that chokmah is the distributor of the power from kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, priestess of the silver star, even as binah is the completer of the triad of the supernals, and as it were high priestess to the inferior sephiroth.(compare also, says s.r.m.d. the position of the path of g in the tree of life. to chesed, c, and the key of the empress, the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of

rred to the kerubim, fortuna major to e, rubeus to h, tristitia to k, and 25 amissio to b, are also 26 in number. the ten squares remaiing on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the center where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolize the triad of the supernals operating through the quadrangle. table of attributions the following table of attributions, repreated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. chokmah b magician b s.c. binah g h. priestess y

y, was called theban) together with the english equivalents of its letters and the enochian titles enochian title english b pe b c veh c or k g ged g d gal d f orth f a un a e graph e m tal m i gon i,y, j h na-hath h l ur l p mals p q ger q n drun n x pal x o med o r don r z ceph z u vau u,v,w s fam s t gisa t refer to the ten sephiroth. and the first three letters of those squares will symbolize the triad of the supernals operating through the quadrangle. looking at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, a 5, as 27 in oipteaapdoce they may be said to symbolize the triad of the supernals, the tetrad of the elements, and the o. again. in the commencing triad of the linea spiritus sa

ADEPTUS MINOR INITIATION

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

ALEISTER CROWLEY LIBER 777

: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ey may mistake the gross body of the symbol for the idea made concrete thereby. 32 "considerations of further danger to those not purged of material thought- let it be remembered that in the nature of the love itself is danger. the lust of the satyr for the nymph is indeed of the same nature as the affinity of quicklime for water on the one hand, and of love of ab for ama on the other; so also is the triad osiris, isis, horus like that of a horse, mare, foal, and of red, blue, purple. and this is the foundation of correspondences. but it were false to say "horus is a foal" or "horus is purple. one may say "horus resembles a foal in this respect that he is the offspring of two complementary beings. 33 "further of this matter- so also many have said truly that since earth is that one<
ALEISTER CROWLEY THE QABALAH

ilence is past. may the hour of my silence return! amen) liber lviii 26 part i the universe as it is section i 0. the negative the infinite the circle, or the point. 1. the unity the positive the finite the line, derived from 0 by extension. the divine being. 2. the dyad the superficies, derived from 1 by reflection 11, or by revolution of the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quarternary, the solid existing in time, matter as we know it. derived from 2 by multiplication. the divine repose. 5. the quinary, force or motion. the interplay of the divine will with matter. derived from 2 and 3 by addition. 6. the senary, mind. derived from 2 and 3 by multiplication. 7. the septena

ALEISTER CROWLEY EQ I 5

of my silence is past. may the hour of my silence return! amen) part i the universe as it is section i 0. the negative- the infinite- the circle, or the point. 1. the unity- the positive- the finite- the line, derived from 0 by extension. the divine being. 2. the dyad- the superficies, derived from 1 by reflection 1/1, or by revolution of the line around its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quaternary, the solid existing in time, matter as we know it. derived from 2 by multiplication. the divine repose. 5. the quinary, force or motion. the interplay of the divine will with matter. derived from 2 and 3 by addition. 6. the senary, mind. derived from 2 and 3 by multiplication. 7. the septenar

ALEISTER CROWLEY EQ I 5

ind as the interpretation of i.n.r.i, and the name oit, rlu, lrl, ooe are other names of god, that contain magical formulae, the first to invoke fire; the second, water; the third, air; and the fourth, earth. and if the table be read diagonally, every letter, and every combination of letters, is the name of a devil. and from these are drawn the formulae of evil magick. but the holy letter i above the triad lll dominateth the table, and preserveth the peace of the universe. and in the seven talismans about the central table are contained the mysteries of drawing forth the letters. and the letters of the circumference declare in glory of nuit, that beginneth from aries9. 68 all this while the adepts must have been chanting as it were an oratorio for seven instruments. and this oratorio hath

ALEISTER CROWLEY EQUINOX EQ I 2 2

save to the initiate. 246 now the imperator governeth, because in netzach- which is the highest grade of the first order- is the fire reflected from geburah. the praemonstrator is second, because in hod is the water reflected from chesed. the cancellarius is third, because in yesod is the air reflected from tiphereth. but in each temple these three chiefs are coeternal and coequal, thus figuring the triad in unity, yet are their functions different: the imperator to command the praemonstrator to instruct. the cancellarius to record "even as the flaming fire doth overcome, and the still waters reflect all images, and the all-wandering air receiveth sound" the synthesis of the three chiefs may be said to be in the form of thoth who cometh from behind the veil. yet also the imperator may be

d "and he advanceth by the invisible station of harpocrates unto that of the evil triad; so that as arouerist19 he standeth upon the opposer" he thus cometh to the east of the altar, interposing between the place of the evil triad and that of the candidate. at the same time the hiereus advanceth on the candidate's left, and the hegemon standeth at his right, as formulating about him the symbol of the triad, before he be permitted to place his right hand in the centre of the white triangle of the three supernals on the altar. and he first kneeleth in adoration of that symbol, as if the natural man abnegated his will before that of the divine consciousness. the "hierophant" now orders the candidate to kneel (in the midst of the triad arouerist, horus and themis, to place his left hand in tha

u on unto the cubical altar of the universe" thus formulating the force of the hidden central pillar. the hierophant then leaveth his throne and passeth between the pillars, halting at either the station of harpocrates, the place of the evil triad, or at the east of the altar. the hiereus standeth on the left of the candidate, and the hegemon on his right. thus again completing the formulation of the triad of the three supernals. the hierophant and hiereus may hold their banners; anyhow it is done astrally; and the higher self of the candidate will be formulated once more in the invisible station of harpocrates. the "hierophant" than says "let the candidate kneel, while i invoke the lord of the universe" after the prayer has been solemnly repeated,the "hierophant" says "let the candidate r

, which will then become a support unto him, but it must first be cast down unto its right place. the hiereus now confers the secret signs &c, and during this part of the ceremony the position of the three chief officers is as follows: the hierophant on the throne of the east; the hiereus at the east of the black pillar; and the hegemon at the east of the white pillar. the three again formulating the triad and strengthening it. thus the higher soul will be formulated between the pillars in the place of equilibrium; the candidate at the place of the evil triad. the hiereus now advanceth between the pillars unto the invisible station of harpocrates. the signs having been explained, the hiereus draweth the candidate forward between the pillars, and for the second time in the ceremony the high

nced disposition; before which the formless and the void rolled back. it is also the opened-out form of the double cube, and of the altar of incense" and the sixteenth key of the tarot: it represents a tower struck by a lightning-flash proceeding from a rayed circle and terminating in a triangle. it is the tower of babel. the flash exactly forms the astronomical symbol of mars. it is the power of the triad rushing down and destroying the column of darkness. the men falling from the tower represent the fall of the kings of edom "on the right-hand side of the tower is light, and the representation of the tree of life by ten circles. on the left-hand side is darkness, and eleven circles symbolically representing the qliphoth" illustration on page 281 approximated_ 1_ 5 3 6 2 4_ 7_ 8_ 9_ 10_ d

of the sepher yetzirah which answers to the letter hb:peh. it is the reflection of the sphere of mars and is the lowermost of the reciprocal paths. the tarot key attributed to this path is very rightly the 16th key- the tower; which we have seen in the 4= 7 ritual represents a tower struck by a flash of lightning, symbolising the tower of babel struck by the wrath of heaven, and also the power of the triad rushing down and destroying the columns of darkness, the light of adonai glimmering through the veils and consuming the elementary rituals of the 1= 10, 2= 9, 3= 8, and 4= 7 grades. in many cases the candidate, it is to be feared, can never have realised the necessity of this destruction of superficial knowledge, and the harnessing of the bull, eagle, man and lion under the dazzling lash

ALEISTER CROWLEY EQUINOX EQ I 2

he mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written "for the mind of the father said that 'all things should be cut into three' whose will<magus of power in taro= will> assenting all things were so divided. for the mind of the father said "into three" governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth" thus floweth forth the form of the triad<<ritual of the path of the daughter of the firmament> thus is formulated the creative trinity which is, as it were, the essential preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the ma

ALEISTER CROWLEY EQUINOX EQ I 3 3

f yonis is the lingam touching and filling it. positive, as they are negative; in the queen scale of colour, as they are in the king scale. ten are the emanations of unity, the parts of that lingam, in kether, taro= 78= 6 x 13, the influence of that unity in the macrocosm (hexagram. the centre of the whole figure is tiphereth, where is a golden sun of six rays. note the reflection of the yonis to the triad about malkuth. also note that the triangle of yonis is hidden, even as their links are secret. from malkuth depends the greek cross of the zodiac and their spiritual centre (fig. 2. for colour scales see 777< 11_ rho 1alpha omega_ 2_ 3* 6_ 9/ 4 8 /10\ 7 5 /13\ 12" represents a six-fold star, points to top and bottom. the star is formed by a line inside which are six diamond shapes making

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

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

to more active radiance. these spokes of the wheel, or these petals of the lotus, have a close connection with the different spirillae in the permanent atoms, for instance, and in their stimulation comes into play one or more of the corresponding spirillae in the permanent atoms on the three lower planes. after the third initiation a corresponding stimulation takes place in the permanent atoms of the triad, leading to a co-ordination of the buddhic vehicle, and the transference of the lower polarisation into the higher. by the application of the rod of initiation, the downflow of force from the ego to the personality is tripled, the direction of that force being dependent upon whether the centres receiving attention are the etheric or the astral at the first and second initiations, or whet

sidered major initiations, and are not a conscious, co-ordinated, unified stimulation that involves the whole man. a man, therefore, may take initiation on each plane, but only those initiations which mark his transference from a lower four into a higher three are considered so in the real sense of the word, and only those in which a man transfers his consciousness from the lower quarternary into the triad are major initiations. we have, therefore, three grades of initiations: first, initiations in which a man transfers his consciousness from the lower four subplanes of the physical, astral, and mental planes respectively, into the higher three subplanes. when this is done upon the mental plane a man is then known technically as a disciple, an initiate, an adept. he uses then each of the t

from the lower four subplanes of the physical, astral, and mental planes respectively, into the higher three subplanes. when this is done upon the mental plane a man is then known technically as a disciple, an initiate, an adept. he uses then each of the three higher subplanes of the mental plane as a point from which to work his way completely out of the three worlds of human manifestation into the triad. therefore it is apparent that what one might consider as lesser initiations can be taken on the physical and astral planes, in the conscious control of their three higher subplanes. these are true initiations, but do not make a man what is technically understood as a master of the wisdom. he is simply an adept of a lesser degree. secondly, initiations in which a man transfers his consci

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

within the atom. we have noted in "letters on occult meditation" that the atoms of the lower threefold man underwent a twofold process: they were first vivified in rotation, and each held the light in ordered sequence until the lower triangle was entirely illumined. eventually transmutation took place, or (to word it otherwise) the polarisation eventually shifted into the three permanent atoms of the triad, and out of the three permanent atoms of the lower triangle. the physical permanent atom is transcended and the polarisation becomes manasic or mental, the astral permanent atom is transcended and the polarisation becomes buddhic, while the mental unit is superseded by the permanent atom, of the fifth plane, the atmic. this is all brought about by the action of the three rays upon the at

upon which the ego can be found holds sway. this ray is simply a direct reflection of the monad, and is dependent upon that aspect of the spiritual triad which for the man is at any particular time the line of least resistance. by that we must understand that sometimes the ray will have for its centre of force the atmic aspect, sometimes the buddhic, and at other times the manasic aspect. though the triad is threefold, yet its egoic outposts (if one may so express it) will be either definitely atmic, or predominantly buddhic or manasic. here again i would draw attention to the fact that this triple demonstration can be seen under three forms, making in all a ninefold choice of rays for the ego: atmic aspect. 1. atmic-atmic 2. atmic-buddhic 3. atmic-manasic. buddhic aspect. 1. buddhic-atmi

dividing line of the diaphragm between- 118- a treatise on cosmic fire copyright 1998 lucis trust the higher and the lower portions of the body. below the diaphragm we have the four lower centres: 1. the solar plexus. 2. the spleen. 3. organs of generation. 4. base of the spine. above are the three higher: 1. heart. 2. throat. 3. head. in the microcosm we have the lower quaternary separated from the triad in a similar manner, and this analogy will bear pondering upon. by careful thought we can therefore work out the reflex action of the centres and the senses from the standpoint of the different planes, remembering that as the centres are awakened the process will be threefold: first. the awakening on the physical plane, and the gradually increasing activity of the centres, until the prob

fication of the self with its own essence in all groups and the rejection of the sheaths and the forms. this development is paralleled on the two higher planes simultaneously as in the lower, and as the astral senses come into perfected activity, the corresponding centres of force on the buddhic plane begin to function until the vibratory interplay between the two is consummated, and the force of the triad can be felt definitely in the personality via the astral. again the corresponding vortices on the atmic level come into active vibration as the mental centres become fourth dimensional, till we have a wonderful fiery activity demonstrating on all the three planes- 119- a treatise on cosmic fire copyright 1998 lucis trust from the point of view of fire,86(75) leaving the aura and its colo

more active radiance. these spokes which are also called by some students lotus-petals, have a close connection with the different spirillae in the permanent atoms. through their stimulation there comes into play one or more of the corresponding spirillae in the permanent atoms on the three lower planes. after the third initiation, a corresponding stimulation takes place in the permanent atoms of the triad, leading to the co-ordination of the buddhic vehicle, and the transference of the lower polarisation into the higher. c. by the application of the rod of initiation the downflow of force from the ego to the personality is tripled, the direction of that force being dependent upon whether the centres receiving attention are the etheric, or the astral at the first and second initiations, or

wer 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 constructed. when the lower is under the control of the higher, or when the quaternary is merging into the triad, then man can be trusted with the remaining four fundamentals. three of these fundamentals are laid down for us in the proem of the secret doctrine,6(94) and with the evolving concept of psychology, make the revealed three and the dawning fourth. the other three are esoteric and must remain so until each man has for himself worked at his spiritual development, built the bridge between th

thought aspect of a human being? why is his mind and mental process of such importance? who is the thinker? man, in essential essence, is the higher triad demonstrating through a gradually evolving form, the egoic or causal body, and utilising the lower threefold personality as a means to contact the lower three planes. all this has for purpose the development of perfect self-consciousness. above the triad stands the monad or the father in heaven a point of abstraction to man as he views the subject from the physical plane. the monad stands to him in the position of the absolute, in the same sense as the undifferentiated logos stands to the threefold trinity, to the three persons of logoic manifestation. the parallel is exact. 1. the monad. 2. the threefold triad, atma-buddhi-manas, or spi

en principles, which might be enumerated as follows: microcosmic principles9(97) two higher principles: 1. active intelligence. 2. latent love-wisdom (the psychic nature of the monad is twofold) 1. the principle of atma. spiritual nature. will. 2. the principle of buddhi. love nature. wisdom. 3. the principle of manas. intelligence nature, activity. note here that the three principles in terms of the triad with the two synthesising principles on the plane of the monad, make five principles and give the key to h. p. b.'s numbering in certain places. we might express it thus: i. the absolute..t. he monad. ii. 1. prakriti..active intelligence. the divine manasaputra. 2. purusha..love-wisdom. the vishnu aspect. on the plane of objectivity. iii 3. atma t he triad. 4. buddhi t he triad- 152- a t

s..5. higher or abstract mind- 153- a treatise on cosmic fire copyright 1998 lucis trust 2. buddhi..6. wisdom, christ force, intuition. 1. atma..7. spiritual will. this is the lowest enumeration for little evolved man at the present time. from the standpoint of the ego what can be seen? i. the absolute..atma. pure will-to-be. ii. the duad. 1. buddhi..pure reason, wisdom. 2. manas..pure mind. iii. the triad. 3. the causal body. 4. lower mind. 5. kama-manas. 6. prana. 7. the etheric body. in these various enumerations of the principles we are dealing with them (as h. p. b. has pointed out they must be dealt with)11,(99)12 from differing standpoints, dependent upon the stage reached and the angle of vision. we have considered them thus in answering question six because we have sought to empha

evel, has his main focal point on the fifth level, the mental, but is seeking full conscious development on the three lower planes, the mental, the astral and the physical. b. a heavenly man has his source outside the solar system (as man outside the three worlds of his endeavor, has his main focal point on the second plane of the system, the monadic, and is seeking consciousness on the planes of the triad, this in relation to all the cells in his body. he developed consciousness on the three lower planes of the three worlds during the first solar system, again in relation to the cells in his body. man is repeating his endeavor up to the fifth initiation which will bring him to a stage of consciousness achieved by a heavenly man in a much earlier mahamanvantara. in connection with the init

and a scheme of analogous number. the connection between venus and the earth lies hid in number, and it took a moment of mysterious alignment between a globe, its corresponding chain and the scheme of allied number to effect the momentous occurrence known as the coming of the lords of flame. it occurred in the third rootrace in the fourth round. here we have an analogy between the quaternary and the triad, carrying the interpretation up to a heavenly man. the chain was the fourth chain and the globe, the fourth. the fourth chain in the venus scheme and the fourth globe in that chain were closely involved in the transaction. h. the progress of development of the heavenly men is by no means uniform. one point has not been emphasised hitherto, and that is, that the problem before each of the

dies are created. f. it is the sphere of physical individualisation. only when the animal to be individualised was fully conscious on that subplane of the physical plane was it possible to co-ordinate the corresponding spheres on the astral and mental planes and by means of this triple co-ordination to effect the necessary steps which enabled the quaternary to succeed in its effort to approximate the triad. g. this fourth ether in this fourth round and on this fourth chain has to be completely mastered and controlled by the human hierarchy, the fourth creative. every unit of the human family has to attain this mastery before the end of this round. h. it is the sphere wherein the initiations of the threshold are undergone, and the fivefold initiations of the physical plane are entered upon

llied with each other and with some other centre; they become likewise the object of the attention of human kundalini. this is a period of great activity and magnetic usefulness. it is succeeded by still another, wherein the three head centres are synthesising their seven minor correspondences, and the force of kundalini passes there. as above, so below. chart vi the divine septenary hanging from the triad thus forming the decad and its permutations 7, 5, 4, 3 (s.d( vol. i, pp. 259) i have especially mentioned these two centres in the microcosm as they are closely concerned (on- 219- a treatise on cosmic fire copyright 1998 lucis trust a larger scale) with the particular cycles through which our planetary logos passes, and because they represent the third and second aspects. we need to bea

ier dealt with is the dynamic fire of motion, which keeps in activity each atom of matter. the fire of mind is the coherent impulse and purpose, driving the forms (built up of active matter) in a specific direction, and along certain destined paths. it is consequently karmic impulse, originating cause, and operating will. it is likewise the result or the effect of this action in time, and only as the triad comes into play, via the esoteric four, are the fires of both mind and matter burnt out and the fire of spirit set free. iii. the present stage of manasic development in the three groups literally, should we paraphrase this sentence, we might express it in the form of an enquiry as to the point attained in the active working out of the purposes of the great entities involved in cosmic an

- 246- a treatise on cosmic fire copyright 1998 lucis trust approaching. broadly (in relation to man) it might be stated that "i am" refers to the personality consciousness on three lower planes, or to all that is considered as inferior to the causal body. it concerns a man's realisation of his place upon the globe within a chain "i am that" refers to his egoic consciousness, and to the planes of the triad. it concerns a man's realisation of his place within the chain, and his relationship to the group of which he forms a part "i am that i am" refers to a man's monadic consciousness, and his relationship to the planes of abstraction. it concerns his realisation of his position in the scheme. when the initiate can say "i am that i am" then he has merged himself with his divine essence, and

e ego to discriminate as to time and space in the three worlds. b. egoic adaptation of matter and circumstance of time and environment to the specific need under the law of karma. c. the 'intelligent purpose' which lies back of all physical objectivity, and which is seen working- 296- a treatise on cosmic fire copyright 1998 lucis trust out in every life. d. the transmutation or transference into the triad of the life of the ego as it functions in the causal body. this results in dissociation from manifestation in the three worlds. to effect this transmutation (which is a point at times overlooked) the thinker in the causal vehicle has to do three things: 1. build and equip the causal body. 2. bring about conscious connection or control of the threefold lower nature through the agency of t

e fundamental aim in view will be the bringing about of an eventual closer merging; it will mark primarily the line of demarcation between the lower four rays of consciousness, and the higher three. it is also a mystery hid in the relationship between the four exoteric kumaras,71(149) and the esoteric three, and from the point of view of man separates those who are developing the consciousness of the triad from those who as yet are living the life of the quaternary. it concerns those who respond to the solar lords, distinguishing them from those who recognise as yet only the control of the lunar lords. in terms of fire: those who warm themselves by means of fire by friction and respond not to the heat of solar fire remain within the cavern, thus living in the dark; whilst those whose being

work of disintegration begins on the third subplane, and is finished on the second, when the law of disintegration comes under the influence of the law of cohesion, the disintegration having effected that which makes cohesion possible. we can see an illustration of this on the mental plane. the causal body of the average man is on the third subplane, and as a man becomes fit for the merging into the triad, that causal body has to be discarded and done away with. under the law of sacrifice and death, the disintegration is begun on the third level and is consummated on the second, when the man- 346- a treatise on cosmic fire copyright 1998 lucis trust merges with the triad, preparatory to the final merging with the monad. another illustration of the same thing can be found on the physical p

he master is one who can function on the buddhic levels, and who has magnetic control in the three worlds. the lower is always controlled from above, and the effect the buddhic levels have on the three lower is paramount, though that is scarcely yet conceded by our thinkers. it is the law of love, in the three worlds, that holds all together, and that draws all upward. it is the demonstration, in the triad, of the law of attraction- 347- a treatise on cosmic fire copyright 1998 lucis trust on the path of involution this law works with the permanent atoms in the causal body. it is the buddhic principle, and its relation with the lower permanent atom of the triad is the mainspring of the life of the ego. on the path of descent it has much to do with the placing of the permanent atoms, but th

law, and likewise to wield it in service. it is the law whereby sex expression, as we know it, is transmuted and elevated; sex is only the physical plane demonstration of the law of attraction; it is the working out of that law in the human kingdom, and in all the lower kingdoms, too. the love of all that breathes, and the attraction that works out in service, is the same thing as demonstrated in the triad. sex expression, the coming together of two, becomes transmuted into the coming together of many for acts of service, which will give birth to new ideals, and to a new race the spiritual. here i might point out a numerical fact that may be of interest in connection with the fourth hierarchy. this human hierarchy is the fourth, as we know, yet if we count the five hierarchies that have pa

f the personality become replete with life, and can be summed up in the well-known term "the law of rebirth and death in the three worlds" the fifth law governs a fixed point in the personality, that of the fifth principle. the law of love in the astral body also has its points for consideration. there is a direct link between the astral body (love in the personality, the buddhic vehicle (love in the triad, and the monads of love. later on, this will be understood more fully, but it is the main channel for the basic law of the system, love. these three points mark periods of completion, and likewise- 351- a treatise on cosmic fire copyright 1998 lucis trust starting-points for fresh endeavour in the life of the evolving monad from the personality to the triad, from the triad to the monad

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

those races who so paramountly represent it. a. by its intense activity and stimulated action it hinders the downflow of inspiration from on high. it acts as a dark curtain that shuts out the higher illumination. only through steadiness and a stable restfulness can that illumination percolate, via the higher bodies, to the physical brain and so be available for practical service. b. the wisdom of the triad exists for the use of the personality, but is barred by the disquisitions of the lower mind. when the fire of mind burns too fiercely, it forms a current which counteracts the higher downflow, and forces the lower fire back into seclusion. only when the three fires meet, through the regulation of the middle fire of mind, can a full light be achieved, and the whole body be full of light

by discrimination a faculty of the concrete mental body the lower bodies are trained in the art of distinguishing illusion from the centre of reality, the real from the unreal, the self from the not-self. then ensues, consequently, a period that must be surmounted wherein the attention of the ego is centred necessarily on the lower self and its vehicles, and wherein, therefore, the vibrations of the triad, the laws that deal with macrocosmic evolution, and the subjugation of fire for the use of the divine, have temporarily to be in abeyance. when man quickly sees the truth in all that he contacts, and automatically chooses truth or the real, then he learns next the lesson of joyful action, and the path of bliss opens before him. when this is so, the path of occultism becomes possible for

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

three forming the upper triad so often referred to. now every atom is under the influence of one or other of the rays, and the atmic, buddhic and manasic atoms referred to all belong to the same ray; but this is not necessarily the same ray as that to which the over-shadowing centre of consciousness belongs. in fact, in the majority of cases, the ray of the centre of consciousness and the ray of the triad are different; the one modifies the other, the former being the primary (called by mrs. besant the monadic ray, the other being the secondary or individual ray, since the manasic atom is the nucleus of the future causal body in which the individual passes from life to life. this body is of course gradually built up of particles of matter belonging to the same quality and type as its nucl

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

are only the reflections of the three aspects of the spiritual triad and that they can give him the key to his own being and also the capacity to respond to the threefold vibration of the master, as expressed through his aura. the teaching that the personality must be destroyed is a distortion of the truth; his focus of consciousness has to be shifted from the threefold lower nature into that of the triad and this with the aid of the threefold soul nature. the mode of this progressive shifting is response to an ever higher rate of vibratory activity. just as soon as there exists, in the consciousness of the disciple, the ability to respond to the quality and the radiation, emanating from an ashram, he moves forward into that sphere of influence. that in his own aura which is akin to the q

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

d. these distinctions (in time and space- 116- glamour: a world problem copyright 1998 lucis trust because all distinctions are part of the great illusion, though necessary and inevitable when the mind controls) must be carefully considered. disciples will reach a point in their development where they will know whether they are reacting to the light of the soul or to the intuitional perception of the triad. they will then come to the point where they will realise that intuitive perception as they call it is only the reaction of the illumined personality to the identification tendency of the triad. but these concepts are beyond the grasp of the average man because fusion and identification are by no means the same. the rules for the technique of light have been adequately laid down in the r

nning has to be made and to this effort all true disciples are invited. if all the implications in the above paragraph are considered, it will be apparent that the disciple has to establish as a preliminary step a direct relation between his brain, his mind and the will aspect of the spiritual triad; in other words, the negative receptor of thought (the brain, the agent of the will (the mind, and the triad itself, have to be brought into contact with each other, via the antahkarana. when such a relation exists or is beginning to be established, then breathing exercises can safely and profitably be attempted. you see, my brother, only the directed will, using the organised rhythmic breath as its agent, can control the centres and produce an ordered purpose in life. therefore, it is the domi

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

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

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

he astral to the physical in its two sections. their activities are energised by mind and not by desire, as in the earlier cases- 25- education in the new age copyright 1998 lucis trust aspirants of the physical plane use the sutratma as it passes through the two lower subplanes of the abstract levels of the mental plane, and are beginning gradually to build the antahkarana, or the bridge between the triad and the personality. the power of the ego can begin to make itself felt. applicants for initiation and initiates up to the third initiation use both the sutratma and the antahkarana, employing them as a unit. the power of the triad begins to pour through, thus energising all human activities upon the physical plane, and vitalising in ever increasing degree the man's thought forms. the ke

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

rs such as myself have had to learn to handle this great potency, and at the same time to make as much of it as we can (safely and wisely) available to our senior disciples. it might be said symbolically that "the point of the triangle is based in the courts of heaven (shamballa) and from that point two streams of power pour forth into the realm of soul and into the heart of the disciple. thus is the triad formed; then are the energies related unto the world of men; thus can the will of god appear, and thus can the great lord who guards the council chamber of this sphere of solar life carry his purpose to the holy groups (the ashrams. a.a.b, and thence into the minds of men, and this because their hearts are safeguarded by the fire of love" ponder upon this ancient writing: it refers to th

ttracted by triadal expression and energy, and who were not entirely interested in the task of soul contact. the problem confronting the hierarchy was interesting. this new type of aspirant was responsive to three types of light: 1. the light of substance, or the innate light of the personality. 2. the light of the soul, attuned to the light of love, which dominates the hierarchy. 3. the light of the triad, which is an aspect of the spiritual will, and which streams from shamballa. the first thing, therefore, which the aspirant must be taught is to know, past all interior controversy, where he stands upon that part of the path of evolution which stretches across the mental plane into the plane of buddhi, and thus is on the way of the higher evolution. i am here using words symbolically. he

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

e. this they must bring about through the evocation of the will. the lesser wheels must not for aye revolve in time and space. only the greater wheel must onward move and turn. rule v. for applicants: let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky. for disciples and initiates: in unison let the group perceive the triad shining forth, dimming the light of the soul and blotting out the light of form. the macrocosmic whole is all there is. let the group perceive that whole and then no longer use the thought "my soul and thine" rule vi. for applicants: the purificatory fires burn dim and low when the third is sacrificed to the fourth. therefore let the disciple refrain from taking life and let him nourish

t them hear that o.m. as it is sounded forth by him who stands and waits at the very centre of the council chamber of the lord. rule xi. for applicants: let the disciple transfer the fire from the lower triangle to the higher and preserve that which is created through the fire at the midway point. for disciples and initiates: let the group together move the fire within the jewel in the lotus into the triad and let them find the word which will carry out that task. let them destroy by their dynamic will that which has been created at the midway point. when the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done. rule xii. for applicants: let the disciple learn to use the hand in service; let him seek the mark of the messenger in h

he man in physical incarnation- 28- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust i wonder if i have succeeded in giving you at least a general idea of the possibilities lying ahead of the disciple, and incited you to definite conscious response to those possibilities. i cannot do other than speak in terms of consciousness, even though the life of the triad leading in its turn to identification with the monad, as the personality life leads eventually to soul control and expression has naught to do with consciousness or sensitivity as those terms are commonly understood. yet remember how, in all my teachings upon occult unfoldment, i have used the word identification. this is the only word i have found which can in any way convey the complet

the dedicated will of the personality is brought into touch with the will of the spiritual triad. this takes place in three clearly defined stages: 1. the stage wherein the lower will aspect which is focussed in the mental body the will-to-activity of the personality is brought into contact with the higher abstract mind; this latter is the interpreting agent for the monad and the lowest aspect of the triad. two things can be noted in this respect: a. this contact becomes possible from the moment that the first thin strand of the antahkarana, the rainbow bridge, is completed between the mental unit and the manasic permanent atom. b. this demonstrates in an absorbing devotion to the plan and is an effort, at any cost, to serve that plan as it is progressively understood and grasped. this exp

his demonstrates in an absorbing devotion to the plan and is an effort, at any cost, to serve that plan as it is progressively understood and grasped. this expresses itself in the cultivation of goodwill, as understood by the average intelligent human being and put into action as a way of life. 2. the stage wherein the love aspect of the soul is brought into touch with the corresponding aspect of the triad, to which we give the inadequate name of the intuition. this is in reality divine insight and comprehension, as expressed through the formulation of ideas. here you have an instance of the inadequacy of modern language; ideas are formless and are in effect points of energy, outward moving in order eventually to express some "intention" of the divine creating logos. when the initiate gras

and identifies himself with it, his goodwill expands into the will-to-good. plan and quality give place to purpose and method. plans are fallible and tentative and serve a temporary need. purpose, as expressed by the initiate is permanent, farsighted, unalterable, and serves the eternal idea. 3. the stage wherein after the fourth initiation there is direct unbroken relation between the monad, via the triad, and the form which the master is using to do his work among men. this form may be either his temporary personality, arrived at along the normal lines of incarnation, or the specially created form to which theosophists give the technical but cumbersome word "mayavirupa" it is the "true mask, hiding the radiant light and the dynamic energy of a revealed son of god" this is the esoteric de

epare to take the required steps to meet man's advancing aspiration. i have chosen these two words with care. these two requirements have been demanded of the hierarchy by shamballa in order to safeguard the mysteries and prevent a too premature precipitation of the hierarchical life upon the earth. both these requirements are expressed in this fifth rule. rule v. in unison let the group perceive the triad shining forth, dimming the light of the soul and blotting out the light of form. the macrocosmic whole is all there is. let the group perceive that whole and then no longer use the thought "my soul and thine" the first demand made by shamballa is that the groups being prepared for initiation should consist only of those who are in process of building the antahkarana, the bridge between t

distant goal. the two parts of this rule are consequently expressive of the new demands for disciples not applicants. this becomes apparent when you study the two rules: one for applicants and one for disciples. the applicant is referred to the microcosm. the macrocosm is held before the vision of the disciple. the two demands are expressed in rule v as follows: 1. in unison let the group receive the triad shining forth, dimming the light of the soul and blotting out the light of form. this is the demand for the building of the antahkarana which relates the disciple in his personality to the triad. 2. the macrocosmic whole is all there is. let the group perceive that whole and then no longer use the thought "my soul and thine" this is the demand for a sense of synthesis which is occult vis

the words "little ones" or "little child" apply to an initiate of the first or second degree. this rich young man was rich in his range of awareness, rich in his personality equipment, rich in his aspiration and in his recognition; he was rich as the result of age-long experience and evolutionary development. he is told by the christ that he must now prepare himself for what is called in rule v "the triad shining forth; he must now prepare for the unfoldment of the monadic consciousness and for the fourth initiation. in that initiation, the causal body, the body wherein the soul experiences and reaps the fruit of experience, must be and will be destroyed. this has to take place before the initiate can enter into the council chamber of the most high and express the will-to-good and the wil

bliss is associated with complete being; it concerns the interior attitude of the whole. as the individual disciple builds the rainbow bridge, the antahkarana, and as a group of disciples build the group antahkarana, they make possible the "triadal perception" referred to above. when the disciple has flung one strand of living light (through the power of magnetic love) across the space separating the triad and the personality, he discovers that he is a part of a group. this group recognition faulty and unintelligently expressed at first is the factor which enables him to pass, along the anchored thread, into the ashram of a master. from the angle of the old teaching, the ashram of the master and the focus of the hierarchy were on the higher levels of the mental plane. today, that is not so

owship; these two divine qualities will form a basis or foundation from which the next unfoldment can emerge and on which a more spiritual superstructure can be built. the science of meditation and the conscious building of the antahkarana will be the first two preliminary stages in the esoteric curriculum. today, the true teaching of meditation and the construction of the bridge of light between the triad and the personality are the most advanced teaching given anywhere. humanity is, however, ready for exceedingly rapid development and this readiness will demonstrate increasingly in the postwar period, and for it the disciples of the world must make ready. two factors will bring this about: the first is the tremendous stimulation which the war, its demands and its consequences have given

dation of the significance of rule v. the clue to all this esoteric work demanded by shamballa is to be found in the development of the- 80- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust art of visualisation. through visualisation, three expressions of the human consciousness will become possible: 1. the antahkarana can be built and the shining of the triad be definitely seen. such will be the new vision an outcome of the development of the sense of vision. 2. groups, large wholes and major syntheses will also be visualised, and this will lead to a definite expansion of consciousness. thus the sense of synthesis will be unfolded. 3. all creative art will be fostered by this training, and the new art of the future in all departments of creat

es, nor are they active upon the highest or logoic plane. there they are implicit or latent but not active. they are the great "impulsive factors" in manifestation, organising substance, directing the multiplicity of lives and beings who constitute the forms through which god expresses divinity. in a peculiar sense, they are the embodiment of the divine purpose upon the planes of the monad and of the triad, just as the aggregate of energies in man's etheric body is the result of his inner direction and the cause of his outer manifestation. to understand more fully the function of the deva forces, a man must arrive at some understanding of the forces in his etheric body which, in their turn, are the consequence of his point of attainment an attainment- 116- a treatise on the seven rays- vol

roup interrelation. 2. learning how to use the forces of destruction constructively. 3. attaining the power to work as a miniature hierarchy, and as a group to exemplify unity in diversity. 4. cultivating the potency of occult silence. we now come, after these preliminary remarks, to a consideration of the next rule. rule xi. let the group together move the fire within the jewel in the lotus into the triad and let them find the word which will carry out that task. let them destroy by their dynamic will that which has been created at the midway point. when the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done. on first reading this rule it is obvious that it concerns the fourth initiation and the consequent destruction of the ca

the soul body is required, as under the old conditions. their place can now be taken by the spiritual triad and the monad; the essential life of both the lower aspects (creative in nature and expressive of loving intent as to purpose) can now be withdrawn. triplicity, from the angle of the three periodical vehicles monad, soul and personality is resolved into duality, and the monad (reflected in the triad) can now work upon the lower planes through the medium of a definitely created personality or "point of tension" in the three worlds. it is to this that the rule applies when studied in terms of the individual initiate, whilst the life in which the soul is "by-passed" and its ring-pass-not is destroyed, is of such profound difficulty that it is called the life of crucifixion or of renunc

cances, but it will now be clear to you why i have dealt with the four qualities which a group must develop in unison prior to initiation. we shall find it useful to relate these qualities to the various phrases or injunctions in this rule xi. we must consider each of them separately. let us now look at the first sentence. 1. let the group together move the fire within the jewel in the lotus into the triad. let me first remind you that fire always connotes the first aspect and this, as you know, is the life aspect. to this let me add the well-known fact that "our god is a consuming fire" and call to your recollection that the first aspect is the destroyer aspect. you have immediately established a relation between the first two qualities with which we have been dealing and the work of the

in the head of a disciple or initiate, that is, in the region of the pineal gland, the pituitary body and the carotid gland. these, as you know, are to be found within the areas to which we give the names the head centre, the ajna centre and the alta major centre. these correspondences are very real, even though functioning upon a minute scale; the initiate achieves his desired "perfecting" when the triad within his head is related, and love, will and intelligence are functioning in synthesis. here we find a relation to the spiritual triad and the three points in the council chamber which are presided over by the three buddhas of activity, and within whose exalted consciousness the three strands of the antahkarana meet and become active in a way incomprehensible to you. necessarily, this

the rays and the initiations copyright 1998 lucis trust time as the third initiation has been taken and the results of it are then dimly but increasingly sensed. it is related to the interplay between shamballa and the hierarchy, but not between the hierarchy and humanity. it concerns the purpose and the plan as the latter is the instrument of the former. the event of realisation takes place via the triad formed by a master and his two senior disciples, or it is formed by three masters all upon the same ray, as for instance, the master k.h. and his ashram, myself and my ashram and another affiliated ashram. it is for this reason that in all exoteric groups connected with an ashram, there is always a group leader and two others who are the reflection or the correspondence to the higher tri

have no relation to the individual and personal problems of the man himself. if the expression is that of the higher mind, the use of the will will be in connection with civilisations and cultures for which the third department is responsible, and there will be the carrying out of the will of god in the large and general plans. if it is the will as it expresses itself through the atmic aspect of the triad, it will function in relation to races, nations, and the kingdoms in nature, and to great planetary arrangements at present unknown to man. the synthesis of this picture will be apparent if carefully studied. at the same time it must be borne in mind that the destroying aspect of this pure will, expressing through the monad, implements the purpose of shamballa and is one of the major man

gle, its note or sound will go forth and will evoke response from the soul on its own plane. later the personality note and the soul note in unison will produce a definitely attractive effect upon the spiritual triad. this spiritual triad in its turn has been exerting an increasingly magnetic effect upon the personality. this begins at the time of the first conscious soul contact. the response of the triad is transmitted necessarily, in this early stage, via the sutratma and produces inevitably the awakening of the head centre. that is why the heart doctrine begins to supersede the doctrine of the eye. the heart doctrine governs occult development; the eye doctrine which is the doctrine of the eye of vision governs the mystical experience; the heart doctrine is based upon the universal nat

olume v: the rays and the initiations copyright 1998 lucis trust is logically regarded as having occurred normally. the man now stands, holding the mind steady in the light; he has some knowledge of meditation, much devotion, and also recognition of the next step. knowledge of process gradually becomes clearer; a growing soul contact is established; occasional flashes of intuitive perception from the triad occur. all these recognitions are not present in the case of every disciple; some are present; some are not. i am seeking to give a general picture. individual application and future realisation have to be worked out by the disciple in the crucible of experience. the goal towards which the average disciple has worked in the past has been soul contact, leading eventually to what has been

BLAVATSKY H P ANTHROPOGENESIS

ss the wife than the mother of ammon, whose distinct title is "the husband of his mother" in a statuette at boulaq, cairo, this triad is represented (number 1981 serapeum, greek period) as a mummy-god holding in his hand three different sceptres, and bearing the lunar disc on his head, the characteristic tress of hair showing the design of representing it as that of an infant god, or "the sun" in the triad. he was the god of destinies in thebes, and appears under two aspects (1) as "khonsoo, the lunar god, and lord of thebes, nofir-hotpoo 'he who is in absolute repose; and (2) as khonsoo iri-sokhroo, or 'khonsoo, who executes destiny: the former preparing the events and conceiving them for those born under his generative influence; the latter putting them into action (see maspero's definit

f the adept. the third side is left to the master mason, who has to complete his education by the study of the animal kingdom. it is symbolized by maoben[[diagram (sun of putrefaction" etc, etc. the first solid figure is the quaternary, symbol of immortality. it is the pyramid: for the pyramid stands on a triangular, square, or polygonal base, and terminates with a point at the top, thus yielding the triad and the quaternary or the 3 and 4. it is the pythagoreans who taught the connection and relation between the gods and the numbers- in a science called arithmomancy. the soul is a number, they said, which moves of itself and contains the number 4; and spiritual and physical man is number 3, as the ternary represented for them not only the surface but also the principle of the formation of

enary" is dealt with later, while the septenary will be fully treated in the course of this volume (vide the "mysteries of the hebdomad) the ogdoad or 8 symbolizes the eternal and spiral motion of cycles, the 8[[diagram, and is symbolized in its turn by the caduceus. it shows the regular breathing of the kosmos presided over by the eight great gods- the seven from the primeval mother, the one and the triad. then comes the number nine or the triple ternary. it is the number which reproduces itself incessantly under all shapes and figures in[[footnote(s* osiris is called in the "book of the dead "osiris, the double crocodile (see chapter "on the names of osiris" cxlii "he is the good and the bad principle; the day, and the night sun, the god, and the mortal man" thus far the macrocosm and th

hieroglyphical senary" as he calls our double equilateral triangle[[diagram. he shows it as the symbol of the commingling of the "philosophical three fires and the three waters, whence results the procreation of the elements of all things. the same idea is found in the indian equilateral double triangle. for, though it is called in that country the sign of vishnu, yet in truth it is the symbol of the triad (or the trimurti. for, even in the exoteric rendering, the lower triangle[[diagram] with the apex downward, is the symbol of vishnu, the god of the moist principle and water("nara-yana" or the moving principle in nara, water) while the triangle, with its apex upward[[diagram] is siva, the principle of fire, symbolized by the triple flame in his hand (see the bronze statue of tripurantika

lways the abode i moved in (ayana. it is into the water (or chaos, the "moist principle" of the greeks and hermes, that the first seed of the universe is thrown "the 'spirit of god' moves on the dark waters of space; hence thales makes of it the primordial element and prior to fire, which was yet latent in that spirit[[vol. 2, page] 592 the secret doctrine. society- that produce the septenary and the triad at one and the same time, and are the decad, whatever way this sign[[diagram] is examined, as all the ten numbers are contained therein. for with a point in the middle or centre, thus[[diagram] it is a sevenfold sign; its triangles denote number 3; the two triangles show the presence of the binary; the triangles with the central point common to both yield the quaternary; the six points a

variety, constituted of two and four (depending on the monad, the seventh. thus the two principles of temporal things, the pyramis and[[vol. 2, page] 600 the secret doctrine. cube, form and matter, flow from one fountain, the tetragon (on earth) the monad (in heaven (see reuchlin "cabala" 1, ii. here reuchlin, the great authority on the kabala, shows the cube to be matter, whereas the pyramid or the triad is "form" with the hermesians the number four becomes the symbol of truth only when amplified into a cube, which, unfolded, makes seven, as symbolizing the male and female elements and the element of life* some students have been puzzled to account for the vertical line, which is male, becoming (vide infra) in the cross a fourpartitioned line- four being a female number, while the horizo

india limits that division to 3, we, to 4, and the vedantins to 5 (koshas" to this, we of the archaic school, ask- why then does the greek poet say that "it is not four but seven who sing the praise of the spiritual sun[[hepta me? he says "seven sounding letters sing the praise of me, the immortal god, the almighty deity. why again is the triune iao (the mystery god) called the "fourfold" and yet the triad and tetradic symbols come under one unified name with the christians- the jehovah of the seven letters? why again in the hebrew sheba is the oath (the pythagorean tetraktis) identical with number 7; or, as mr. g. massey has it "taking an oath was synonymous with 'to seven' and the 10 expressed by the letter yod, was the full number of iao-sabaoth, the ten-lettered god? in lucian's auctio

the hairy symbol. of macroprosopus, the ancient one (sanat, an appellation of brahma, that in every one of his hairs is a "hidden fountain issuing from the concealed brain "and it shineth and goeth forth through that hair unto the hair of microprosopus, and from it (which is the manifest quaternary, the tetragrammaton) his brain is formed; and thence that brain goeth into thirty and two paths (or the triad and the duad, or again 432. and again (v. 80 "thirteen curls of hair exist on the one side and on the other of the skull- i.e, six on one and six on the other, the thirteenth being also the fourteenth, as it is male-female "and through them commenceth the division of the hair (the division of things, mankind and races "we six are lights which shine forth from a seventh (light" saith rabb

e- but this is because he symbolises the spirit of the fourth root-race, the ruler of the seas, that race which lives above the surface of the seas[[limne, il. xxiv, 79, which is composed of the giants, the children of eurymedon, the race which is the father of polyphemus, the titan and one-eyed cyclops. though zeus reigns over the fourth race, it is poseidon who rules, and who is the true key to the triad of the kronid brothers and to our human races. poseidon and nereus are one: the former the ruler or spirit of atlantis before the beginning of its submersion, the latter, after. neptune is the titanic strength of the living race; nereus, its spirit reincarnated in the subsequent fifth or aryan race: and this is what the great greek scholar of england has not yet discovered, or even dimly

BLAVATSKY H P COSMOGENESIS

rit and soul of ether, or the plane on the surface of the circle. space is called the "mother" before its cosmic activity, and father-mother at the first stage of re-awakening (see comments, stanza ii) in the kabala it is also father- mother-son. but whereas in the eastern doctrine, these are the seventh principle of the manifested universe, or its "atma-buddhi- manas (spirit, soul, intelligence, the triad branching off and dividing into the seven cosmical and seven human principles, in the western kabala of the christian mystics it is the triad or trinity, and with their occultists, the male-female jehovah, jah-havah. in this lies the whole difference between the esoteric and the christian trinities. the mystics and the philosophers, the eastern and western pantheists, synthesize their pr

ers, on the divine plane. the "son" of the immaculate celestial virgin (or the undifferentiated cosmic protyle, matter in its infinitude) is born again on earth as the son of the terrestrial eve- our mother earth, and becomes humanity as a total- past, present, and future- for jehovah or jod-he-vau-he is androgyne, or both male and female. above, the son is the whole kosmos; below, he is mankind. the triad or triangle becomes tetraktis, the sacred pythagorean number, the perfect square, and a 6-faced cube on earth. the macroprosopus (the great face) is now microprosopus (the lesser face; or, as the kabalists have it, the "ancient of days" descending on adam kadmon whom he uses as his vehicle to manifest through, gets transformed into tetragrammaton. it is now in the "lap of maya" the great

ke the sephiroth, only seven, including the[[footnote(s* the 4, represented in the occult numerals by the tetraktis, the sacred or perfect square, is a sacred number with the mystics of every nation and race. it has one and the same significance in brahmanism, buddhism, the kabala and in the egyptian, chaldean and other numerical systems[[vol. 1, page] 90 the secret doctrine. synthetic sephira of the triad from which they spring. thus from hiranyagarbha or prajapati, the triune (primeval vedic trimurti, agni, vayu, and surya, emanate the other seven, or again ten, if we separate the first three which exist in one, and one in three, all, moreover, being comprehended within that one "supreme" parama, called guhya or" secret" and sarvatma, the "super-soul "the seven lords of being lie conceal

sented by the roman catholic church as having given birth to her daughter in an immaculate way("mary conceived without sin, is derived from the chaldean ana, heaven, or astral light, anima mundi; whence anaitia, devi-durga, the wife of siva, is also called annapurna[[footnote(s* we find the same expression in egypt. mout signifies, for one thing "mother" and shows the character assigned to her in the triad of that country "she was no less the mother than the wife of ammon, one of the principle titles of the god being "the husband of his mother" the goddess mout, or mut, is addressed as "our lady" the "queen of heaven" and of "the earth" thus "sharing these titles with the other mother goddesses, isis, hathor, etc (maspero[[vol. 1, page] 92 the secret doctrine. and kanya, the virgin "uma-ka

in general (b[[diagram] this means that the "boundless circle (zero) becomes a figure or number, only when one of the nine figures precedes it, and thus manifests its value and potency, the word or logos in union with voice and spirit (the expression and source of consciousness) standing for the nine figures and thus forming, with the cypher, the decade which contains in itself all the universe. the triad forms within the circle the tetraktis or sacred four, the square within the circle being the most potent of all the magical figures (c) the "one rejected" is the sun of our system. the exoteric version may be found in the oldest sanskrit scriptures. in the rig veda, aditi "the boundless" or infinite space, translated by mr. max muller "the visible infinite, visible by the naked eye; the

(b "four winged wheels at each corner. for the four holy ones and their armies (hosts. these are the "four maharajahs" or great kings of the dhyan-chohans, the devas who preside, each over one of the four cardinal points. they are the regents or angels who rule over the cosmical forces of north, south[[footnote(s* the four aspects are the body, its life or vitality, and the "double" of the body, the triad which disappears with the death of the person, and the kama-rupa which disintegrates in kama-loka[[vol. 1, page] 123 the secret of the elements. east and west, forces having each a distinct occult property. these beings are also connected with karma, as the latter needs physical and material agents to carry out her decrees, such as the four kinds of winds, for instance, professedly admit

being is divided, it may easily be shown that this doctrine is supported by all the ancient[[vol. 1, page] 239 chaldean metaphysics. religions, from the vedic to the egyptian, from the zoroastrian to the jewish. in the case of the last-mentioned, the kabalistic works offer abundant proof of this statement. the entire system of the kabalistic numerals is based on the divine septenary hanging from the triad (thus forming the decade) and its permutations 7, 5, 4, and 3, which, finally, all merge into the one itself: an endless and boundless circle "the deity (the ever invisible presence" says the zohar "manifests itself through the ten sephiroth which are its radiating witnesses. the deity is like the sea from which outflows a stream called wisdom, the waters of which fall into a lake named

brahman yogis, who claim in their mystical visions to see the "highest one* see t. taylor's article in his monthly magazine quoted in the platonist, edited by t. m. johnson, f.t.s, osceola, missouri (feb. number of 1887[[vol. 1, page] 427 the creative logoi, androgynous. producer and the secondary cause of it. with pythagoras, the monad returns into silence and darkness as soon as it has evolved the triad, from which emanate the remaining seven numbers of the 10 (ten) numbers which are at the base of the manifested universe. in the norse cosmogony it is again the same "in the beginning was a great abyss (chaos, neither day nor night existed; the abyss was ginnungagap, the yawning gulf, without beginning, without end. all father, the uncreated, the unseen, dwelt in the depth of the 'abyss

many miracles. he was accused of having made a compact with the evil one* just so "those forms of energy. which become evident" in the laboratory of the chemist and physicist; but there are other forms of energy wedded to other forms of matter- which are supersensuous, yet known to the adepts[[vol. 1, page] 583 all-potential unity. philosophy in greece they were called phanes, chaos, and chronos- the triad of the occult philosophers of that period. but see how closely mr. crookes brushes by the "unknowable" and what "potentialities" there are for the acceptance of occult truths in his discoveries. he continues, speaking of the evolution of atoms. let us pause at the end of the first complete vibration and examine the result. we have already found the elements of water, ammonia, carbonic ac

BLUE EQUINOX

his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose liber lxi 61 existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all. 62 a psalm the lord hath filled my mouth with thanksgiving; the righteousness of the lord hath made my throat his h

CASE PAUL F THE BOOK OF TOKENS

a triangle, although the value of the letter is 4. the values of the letters apparently conflict with the numbers of the sephiroth and with those of the tarot keys to which the letters are assigned; but 1 in the alphabet is the original one without a second. in our numerals this absolute unity is expressed by the sign 0. our figure 1 stands for the first emanation, which implies the duad and also the triad. kether, 1, is beth, the house of en soph aur, and beth is 2 in the alphabet; but beth is also assigned to the magician, or 1, which is the first of the tarot sequence, because 0, the fool, symbol of pure spirit and the nonumber, really precedes the idea of relative unity represented by 1. yet the no-number, or 0, also follows every number, just as the hindus say that ether, or akasha, i

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

book of the dead he is said to have "opened" the mouth of the deceased with the tool with which he opened the mouths of the gods.[1] he is depicted in the form of a mummy standing upon maat and in his hands he holds a sceptre on the top of which are the emblems of power, life, and stability; from the back of his neck hangs the menat (see p. 1, note 2.[2] ptah formed at memphis the chief member of the triad ptah-sekhet and nefer-tmu. in many texts the god ptah is often joined to the god seker whose individual attributes it is not easy to describe; seker is the egyptian name of the incarnation of the apis bull at memphis. that seker was a the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (1 of 19 [8/10/2001 11:23:58 am] solar god is quite clear, but whether he

number of fa ence figures of this triune god are found in graves, and specimens exist in all museums. he is represented as a dwarf standing upon a crocodile, and having a scarab us upon his head; the scarab is the emblem of the new life into which the deceased is about to break, the crocodile is the emblem of the darkness of death which has been overcome. according to some the element of ptah in the triad is the personification of the period of incubation which follows [1. naville, todtenbuch, bd. i, bl. 34, ll. 4, 5. 2. lanzone: op. cit, tavv. 87-91. 3. lanzone, op. cit, tav. 368] p. cix death and precedes the entry into eternal life, and the symbols with which he is accompanied explain the character attributed to this god.[1] the god ptah is also united with the gods hapi, nu and tanen

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

y might catch large fish. ararita according to occultist eliphas levi, ararita is the verbum inenarrabile of the sages of the alexandrian school, which hebrew kabalists wrote javeh and interpreted by the sound ararita, thus expressing the triplicity of the secondary kabalistic principle, the dualism of the means and the equal unity of the first and final principle, as well as the alliance between the triad and the triad and the tetrad in a word composed of four letters, which form seven by means of a triple and double repetition (see also kabala) sources: levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1972. arbatel a magical ritual published at basle in 1575. the text is in latin and appears to have been influenced by paracelsus. it is of christ

ouspensky. baphomet the goat idol of the templars and the deity of the sorcerers sabbat. some authorities hold that the baphomet was a monstrous head, others that it was a demon in the form of a goat. one account of a veritable baphometic idol describes it thusly: a pantheistic and magical figure of the absolute. the torch placed between the two horns, represents the equilibrating intelligence of the triad. the goat s head, which is synthetic, and unites some characteristics of the dog, bull, and ass, represents the exclusive responsibility of matter and the expiation of bodily sins in the body. the hands are human, to exhibit the sanctity of labor; they make the sign of esotericism above and below, to impress mystery on initiates, and they point at two lunar crescents, the upper being whi

ly rejected this approach to understanding sin and redemption in romans 6: 1-2. this dual law of right and wrong, two antagonistic forces, is designated by the term duad. it is the secret of life and the revelation of that secret means death. this secret is embodied in the myth of the tree of knowledge in genesis. at death the discord will be resolved, but not until then. from the duad is derived the triad based on the doctrine of the trinity. two forces producing equilibrium, the secret of nature, are designated by the duad, and these three.life, good, and evil.constitute one law. by adding the conception of unity to the triad the tetrad is produced, the perfect number of four, the source of all numerical combinations. according to orthodox theology there are three persons in god, father

ur letters. again, two affirmations make two negations either possible or necessary. according to the kabalists the name of the evil one consisted of the same four letters spelled backward, signifying that evil is merely the reflection or shadow of good. the last reflection or imperfect mirage of light in shadow. everything exists in light or darkness, good or evil, and exists through the tetrad. the triad or trinity, then, is explained by the duad and resolved by the tetrad. such occult interpretations of god echo the ancient mysticism such as the eastern religion of hinduism, where the pairs of opposites like good and evil are regarded as twin poles of a larger reality, where anthropomorphic concepts of god the creator are considered legal fictions for a divine infinity, beyond time, spa

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

self, considered myers one of the most remarkable personalities of our time in the realm of mental science. further, he observed, if future discoveries confirm his thesis of the intervention of the discarnate, in the web and the woof of our mental and physical world then his name will be inscribed in the golden book of the initiated, and, joined to those of copernicus and darwin, he will complete the triad of geniuses who have the most profoundly revolutionised scientific thought, in the order, cosmological, biological and psychological. walter leaf compared myer to ruskin and considered him in some respects his peer. according to charles richet if myers were not a mystic, he had all the faith of a mystic and the ardour of an apostle, in conjunction with the sagacity and precision of a sav

the president. he was given a living cock and a knife and took an oath to assist his brethren in any emergency, even at the risk of his life. he then cut off the head of the cock, mingled its blood with his own, and the three assisting individuals added some of their own blood. after being warned that death is the punishment should he divulge the secrets of the society, he was initiated and given the triad signs of recognition. for example, a member had to lift any object with three fingers only. this society, originally altruistic, later became political. various triad societies were revived in hong kong to operate criminal extortion and protection rackets. cinema protection was a specialty of these gangs and usually involved triad members being employed as ushers, ticket-sellers, or subm

ushers, ticket-sellers, or submanagers. financial operations involve magic numerals, symbolic of the particular triad society. for example, protection money may be demanded in sums relating to the figure 8, the lower half of the chinese character hung, used by some triad societies. the numeral 3 denotes heaven, earth, and man. the word triad originally was used as a mystical symbol. in the 1970s, the triad racketeering operations in hong kong resulted in the publication of a police manual, triad societies of hong kong, restricted to police personnel. in 1976, the triad societies spread their operations to britain, where cities like birmingham, bristol, liverpool, portsmouth, southampton, manchester, and london with large chinese populations could be victimized. triad protection rackets eve

ist in the leap of consciousness of earth and humanity by consciously integrating into another life form. the earth mission was to last 30 years, at the conclusion of which she would take over the post currently held by veyares. shaari channels abraham, a member of the light brotherhood and intergalactic cmmand, as well as malaya, a feminine consciousness. together she and these two entities form the triad for which her organization is named. these two entities had previously been channeled by the person whose body she took over. the trilite organization offers seminars and retreats, and shaari channels in private sessions for individuals. several times a year she leads travel seminars to power spots in order to provide a focus for the healing of the planet. trilite is headquartered at p.o

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

el 1:5. 23 sifra detzniyutha 4. 24 sefer yetzirah 4:10. 25 the nefesh corresponds to the sukshma sharira, the geviyah to the sthula sharira, the ruach haqodesh to the karana sharira, and the neshamah to the mahakarana sharira. 26 the hebrew word geviyah (hyvg) begins with the letter gimel g, which is the gate that connects sefirah foundation/ below to sefirah beauty/last in the world of yeztirah. the triad of letters yhv that follows the gimel g is the specific permutation of the name vhy that the sefer yetzirah ascribes as the seal of the direction north, which corresponds to the zoharic sefirah understanding, the supernal root of yetzirah. 27 the pronunciation of the name hvhy as jehovah first appeared in the middle ages in jerome s vulgate latin translation of the tanakh, which became t

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

aven and the figure of the sun" this is the solar talisman in the de vita coelitus comparanda which we thought might be derived from picatrix.2 then, anointed with unguents made from solar materials he is to sing an orphic hymn to the sun, invoking him as the divine henad, as the mind, and as the soul. this is the neoplatonic triad under which the emperor julian worshipped the sun. as walker says the triad is not actually mentioned in the de vita coelitus comparanda. but it is alluded to by plotinus in that passage in the enneads on which ficino's work is a commentary, as the example of the hierarchy of the ideas.3 diacceto's solar rites thus bring out something which is implicit in the de vita coelitus comparanda and they probably reflect ficino's own practices. if so, ficino's magic was

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

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

, cain, abel, and seth. each menu with his triple offspring is only the reappearance of a former menu with his triple offspring; for, in every such manifestation at the commencement of each mamwantara, the hindoo trimurti, or triad, becomes incarnate, by transmigrating from the human bodies occupied during a former incarnation; brahm or the unity appearing as the paternal menu of a new age, while the triad, brahma, vishnu, and siva, is exhibited in the person of his three sons. but the ark-preserved menu--satyavrata and his three sons are certainly noah and his three sons, shem, ham, and japhet" hesiod teaches that, after the flood, chaos, night, and black erebus first appeared.[45] at this time, when there was no earth, no heaven, and no air, an egg floated on the face of the deep, which

ascribed to her were those particularly coveted by royalty. hence we are not surprised to find that in an inscription of sardanapalus, in the british museum, there "occurs a remarkable phrase in which the king takes the titles of hea" among the assyrian inscriptions appear bel-nimrod, hea, and nin or bar. in view of the facts which have come to light regarding hea, it is altogether probable that the triad bel-nimrod, hea, and nin represent the trinity as figured by the father, mother, and child. that nin was the son or the child of bel-nimrod "is constantly asserted in the inscriptions" he appears also as the son of hea, yet the fact that hea should be represented as a woman, or as the mother of nin, and the central figure in the trinity, seems not to have been observed by those who thus

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

or life,but,as it turned out, he was to be disappointed in his desire to govern the order.noneof this concerned waite, for before1903he took littlepartintheaffairsoftheorder(which he dubbed "the houseofthe hidden stairs) and showed no interest in its tribulations.'ididnotgo yesterday to the house of the hidden stairs, he recorded in his diary(7december1902.'i had no wish to hear the final part of the triad onthe''groups question. i cannot dancetothese children however much they may pipe and sing' he had, however, worked during1901on the order's'ritualsub-committee' until its suspension, and in january1903yeatswroteto him seeking support for his efforts to have the sub-committee revived. at this time waite evidently had little interest in the futureoftheorderand hadnotconsideredwhathisownro

s,butthemysticmustreturn for he has adutyto guide others on the same path of attainment 'and thosewhoenter into this state come back into the world,withthe yoke of the kingdom upon them in a law of service. then god shall give themwork'(lampsof "western mysticism,p.329_-appendixa (i)thenewlightofmysticism:orderofthespiritualtemplefirstconstructiveperiodf.hildebrand rothwell.,hon.sec.(protern.)to 'the triad'85,sinclairroad,kensington,w.thepsychological phenomena of the nineteenth century have directed the attention of many earnest students to the spiritual mysteries of the past, andthepresent epoch of humanity may be deemed a ripe time for the more general diffusion of the important philosophical conclusions which havetaken shape in the minds of a large section of patient investigators.ii i

GILBERT THE MAGICAL MASON

intellect, higher menas.spiritus,an afflatus from above, spirituality, the higher aspirations; like the high ruach of the kabbalists, and symbolic more nearly of our theosophical conception of atma-buddhi. there was a difference recognised even in common conver255 sation in ancient rome between the higher and the lower minds, between 'buddhi manas' and 'kama manas, between the manasic element of the triad and the kamic element of the tetrad- note the roman use of the two words,animaandanimus,from one root.animawas animal soul; what theanimalhad.animuswas the human soul. they said,animavivimusetsentimus,animosapimusetintel255legimus.'by the animal soul we live and perceive, by the human soulwebecome wise and we understand' otherwise,animaestvitd3,the animal soul pertains to life,animuscons

the vestiges of tetragrammatonthe 'tetragrammaton' is a symbol of the soul of the world, that is, the astral light, the great magical agent, the action of god in the universe. the creator and governor, the motive power, the guiding influence, the mainspring of the whole machine is typified by the cross and the square, the tetrad or quaternary. thisonegod, or power, is the resume of the members of the triad.thetriadis the synthesis of the two contending forces, the one that unites them into equilibrium; and each force is aunit,a monad. two opposing forces form the duad in equilibrium. the duad is resumed in a triad, and the triad is perfected in the tetragrammaton- yod"he-vau-he- concept of deity working in nature by the triad- by means of two opposing forces, the active and passive, male a

e initiated into the sacred mysteries. this system lasted down to the greek conquest of egypt about600b.c.,butappearstohave gradually lost its early power and dignity.thegreatest gods of egypt seem to have been types of the sun: as aten the sun's disc, amoun at thebes, and ra at heliopolis.thecreator god ptah at memphis, and the spirit god kneph, were also deities greatly reverenced.theworship of the triad, composed of osiris, isis, and horus, was only completely developed at a later period,butit appears then to have become widespread. osiris was fabled to be a divine king of egypt, and isis was his mother, sister and wife; horus was their son.themyth told that the king osiris was murdered by his brother typhon or set, and was then received into amenti, the underworld- the abode of the dea

abode of the dead- where he reigned as king of the souls of the dead. isis was the goddess of nature, the mother of us all, and horus became the274themagical masontype of the beneficient son and sun. hence arose a public worship of this triad, and to them prayers for future happiness were directed, and to these deities temples were built, and public worship directed. supplementary to the cult of the triad was a system of adoration of sacred animals as emblems of the gods, notably of the bull or cow, and of the serpent.thebulls, called apis and mnevis, were very famous, and isis was often pictured and sculptured as cow-headed. at a later date a new deity, serapis, was developed in egypt. he appears to have been a form of osiris and apis in combination. the worship of serapis also took root

GILBERT THE SORCERER AND HIS APPRENTICE

and represents the one as being the reflection of theother,asthe universe is thatofthe divine idea. the four aces stand out by themselves from the restofthepack, each forming, as it were, the key of its respective suit. the ace of sceptres recalls the club of -hercules;itis surrounded by eight detached leaves,whose shape recalls that of the hebrew letter yod, ori,and is crowned with the symbol of the triad represented by the three lopped branches; itisthesymbol of almighty strength within the cube of the universe, which latter is shown by the eightle bateleur..thejuggler or magician. alephlap th e high priestess, orfemale b thapesse..p e ope. l'imperatrice l'imperatricetheempress. l'imperatore..l'empereur..theemperor. il papa le papethehierophant or pope. gli amanti l' amoureuxthelovers. i

please, to any manifestation of life, either spiritual, psychic, or material, and the analogy is found to be perfect. there must be the triangle- the two opposing forces, active and passive, energising and receptiveand the third which unites them, and the term of transition. the figure 4 itself symbolises this, for it is composed of the straight stroke with the triangle on top of it- symbolising the triad of life and the term of transition coming from it, symbolising also the man standing erect, or figure 1, and bearing on his head the triangle of supernal wisdom. there is another peculiarity of this fourth term, which can only be explained by referring to the kabalistic method of dealing with number, or rather two methods, the addition and reduction. there are a great many of such proces

GILBERT R A THE MASONIC CAREER OF A

s (b) the certitude of an ultimate restoration (c) in respect of that which was lost, the perpetuity of its existence somewhere in time and the world, although interned deeply (d) and more rarely its substantial presence under veils close to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of which quest arises. when one of the triad is wanting, whether implicitly or explicitly, the grade is not masonic (vol. 11, p. 379. he further believed that a proper understanding of the tradition in freemasonry would enable him to construct rituals of his own devising, the working of which would lead all those who took part to a spiritual enlightenment of their own. it was thus of crucial importance for waite to gain access to t

e prior to decease by the approval of the other members and ranks alternatively as a very serious and urgent recommendation to be adopted if possible, failing which, the appointment rests with the survivors (9) in the event of permanent alienation, insanity or unfitness to act without a successor having been nominated previously, the other members shall appoint a suitable mystic mason to complete the triad at such time as may be advisable and in any case within a period of twelve months (10) in the event of the death of a member suddenly and without nomination, similar procedure shall be adopted, as two members cannot constitute a complete c (11) the c. as it now stands is complete, perfect and permanent, without power of expulsion or the right to insist on resignation (12) the s.c. will a

GNOSTIC CATECHISM

s (b) the certitude of an ultimate restoration (c) in respect of that which was lost, the perpetuity of its existence somewhere in time and the world, although interned deeply (d) and more rarely its substantial presence under veils close to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of which quest arises. when one of the triad is wanting, whether implicitly or explicitly, the grade is not masonic (vol. 11, p. 379. he further believed that a proper understanding of the tradition in freemasonry would enable him to construct rituals of his own devising, the working of which would lead all those who took part to a spiritual enlightenment of their own. it was thus of crucial importance for waite to gain access to t

e prior to decease by the approval of the other members and ranks alternatively as a very serious and urgent recommendation to be adopted if possible, failing which, the appointment rests with the survivors (9) in the event of permanent alienation, insanity or unfitness to act without a successor having been nominated previously, the other members shall appoint a suitable mystic mason to complete the triad at such time as may be advisable and in any case within a period of twelve months (10) in the event of the death of a member suddenly and without nomination, similar procedure shall be adopted, as two members cannot constitute a complete c (11) the c. as it now stands is complete, perfect and permanent, without power of expulsion or the right to insist on resignation (12) the s.c. will a

GOLDEN DAWN RITUALS SADD

ferred to the kerubim, fortuna major to e, rubeus to h, tristitia to k, and amissio to b, are also 26 in number. the ten squares remaining on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the centre where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolise the triad of the supernals operating through the quadrangle. looking at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, and a 5- as in oip teaa pdoce- they may be said to symbolize the triad of the supernals, the tetrad of the elements, and the pentagram. again, in the commencing triad of the linea

GOLDEN DAWN RITUALS Z3

ereus advances on the candidate s left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his hand upon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the divine consciousness. as he kneels in the presence of the triad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator as affirming his passive reception of the ritual, but his right hand is on the white triangle to symbolise his active aspiration towards his higher self. his head is bowed to represent the voluntary submission of the human will to the divine, and for this latter reason, he repeats in the obligation his nam

ring the prayer or halting at the places of harpocrates, or that of the evil triad, or east of the altar. it does not particularly mattter which, but one of them may seem more appropriate to a particular candidate than another and the hierophant will usually find that he halts at the right place instinctively. the hiereus stands on the left of the candidate, the hegemon on his right, thus forming the triad of the supernals. the kerux, stolistes, and dadouchos represent an inferior and supporting triad behind him as if they affirmed that he has passed the judgment of the balance. it is best, though not absolutely necessary, that the hierophant and the hiereus should hold their banners. in any case, it should be done astrally. the higher self of the candidate will be formulated in the invisi

GOLDEN DAWN RITUALS ZAM8

saying here is that every polygon can be divided into triangles by simply drawing lines from its angles to its center. the triangle is the simplest of all lineal figures, therefore, it is the first of all lineal figures. in the neophyte initiation of the hermetic order of the golden dawn, we state that in all things there are two opposing forces and a third force uniting them. this would refer to the triad which operates in all things, especially the supernals. it would also refer to hnyb, the third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understanding of the human personality in the world of the qabalah" the top three sephiroth are referred to as the greater neschamah, whereas hnyb is referred to as the lesser nesc

on are naturally represented in the octangle. it is this symbol that naturally shows the dispersal of the rays of the elements in their dual aspects. remember that there is a dual aspect to everything under the leadership and presidency of the eight letters of the name. the octangle, when it is reflected from each third point, yields eight triangles. these eight triangles become representative of the triad operating within each element in its dual form. thus, we have the positive and the negative under the power of the third aspect of the triad which becomes ynda hwhy, but is written as if it is bound together as yahdnhy if we take the octagram and reflect it from every fourth point, we have the star of b, and this certainly is akin to the nature of b. it is a further potent symbol represe

enneagram is reflected from the fifth point. the decangle represents the power of the decad and the decagon. the decagon shows the power of the decad operating in nature by the dispersal of the rays of the ten sephiroth. the number of degrees of the great circle cut off between its angles is thirty-six. the decagram reflected from every third point is especially in harmony with twklm. this shows the triad operating through the angle of two pentagons with a circle. it also alludes to the three alchemical principles, plus, plus the four elements in their positive and negative form, all under the presidency of the ten sephiroth. the decagram, reflected from the fifth point, is composed of two pentagrams within a circle. it alludes to the operation of the duplicated h of the tetragrammaton. i

GREY W G CONDENSATION OF KABBALAH

order for this to be fulfilled, something will be needed to appreciate and realize it. so an eighth sphere or field was thought to be hod, or glory, otherwise honour. an appreciation of everything achieved and a sense of how it should be treated and held together or developed in order to make it worthwhile for projection further toward materialisation. since another sphere-concept had to complete the triad as a resultant of the last two, this was forthwith produced as yesod. literally this meant a foundation or basis on which to build. the final poising point from which consciousness might be pushed into concrete forms of existence. it alsomeans the foundation of a family, and here it meant the family of man. note that hitherto, the spheres have consisted of consciousness alone without mat

HELENA BLAVATSKY THE KEY TO THEOSOPHY

uted to metaphysical superstition and ignorance. let me give you an illustration in point. says plutarch: man is compound; and they are mistaken who think him to be compounded of two parts only. for they imagine that the understanding (brain intellect) is a part of the soul (the upper triad, but they err in this no less than those who make the soul to be a part of the body, i.e, those who make of the triad part of the corruptible mortal quaternary. for the understanding (nous) as far exceeds the soul, as the soul is better and diviner than the body. now this composition of the soul( psuche) with the understanding (nous) makes reason; and with the body (or thumos, the animal soul) passion; of which the one is the beginning or principle of pleasure and pain, and the other of virtue and vice

er a septenary division, or, as it is agreed to express it in theosophy, he is composed of seven principles, three of which constitute the higher triad, and the remaining four the lower quaternary. it is in the latter that dwells the personality which embraces all the characteristics, including memory and consciousness, of each physical life in turn. the individuality is the higher ego (manas) of the triad considered as a unity. in other words the individuality is our imperishable ego which reincarnates and clothes itself in a new personality at every new birth. phallic worship or sex worship; reverence and adoration shown to those gods and goddesses which, like shiva and durga in india, symbolize respectively the two sexes. philadelphians lit "those who love their brother-man" a sect in t

ISIS UNVEILED

the christian mother and child with isis and horus, ishtar, venus, juno, and a host of other pagan goddesses, who have been called 'queen of heaven 'queen of the universe 'mother of god 'spouse of god' the 'celestial virgin' the 'heavenly peace-makn* etc" such pictures are not purely astronomical. they represent the mole god and the female goddess, as the sun and moon in conjunction "the union of the triad with the unit" the horns of the cow on the head of isis have the same significance. and so above, below, outside, and inside the cbristiaii church, in the priestly ganneots. and the religious rites, we recognise the stamp of exoteric heathenism. on no subject within the wide range of human knowledge has the world been more blinded or deceived with such per- sistest miarepresentation as o

was pos- sessed of before entering the body of a child, llienceforth she must seek to rejoin it again; and when the age of reason arrives for the child, the struggle fo^otten for a few years of infancy begins again. the astral soul is placed between matter (body) and the highest intellect (its immortal spirit or noiu. which of those two will conquer? the result of the battle of life lies between the triad. it is a question of a few years of physical enjoyment on earth and if it has begotten abuse of the dissolution of the earthly body being followed by death of the astral body, which thus is prevented from being united with the highest spirit of the triad which alone confers on us individual immort^ty; or on the other hand of becoming tnunortal myatae; initiated before the death of the bo

a unitt. that the candidate is allowed, at the moment of the initiation, to behold his future self. thus we read in the ferdan detmr, of the 'resplendent one; in the greek philosopher-initiates, of the augoeidea the self< shining "blessed vision resident in the pure li^t; in porphyry* that plotinus was united to his *god* four times daring his lifetime; and so on "in andent india, the mystery of the triad, known only to the initiates, could not, under the penalty of death, be revealed to the vulgar" says vrihaspati. neither could it in the anmysteries. nor can it be nout. it is in the hands of the adepts, and must remain a mystery to the world so long as the materialistic savant regards it as an undemonstrated fallacy, an insane hallucination; and the dogmat

f wisdom, hea or boa, who also rules the sea and the imderworld. each of these has his divine consort, giving us anata, digitizecoy google vabiovs 'only-begotten' sons 171 bdua, and dmkina. these, however, are only like the saktit, and not especially remarked by theologists. but the female principle is denoted- by mylitta, the great mother, called also ishtar. so with the three male gods, we have the triad or trimarti, and with mylitta added, the arba or four toraktys of pythagoras, which perfects and potentializes all. hence, the ahove-given modes of expression. the following chal- daean scheme may serve as an iuustratiou for all others: m mylitta arbsril, pour-fold god, iii become, with the christians( god the vathtx, 1 maiy, or motlier of tbete hum god< god the son> bdnce tbey mc one( g

tbey mc one( god the holy gboft, or. the chnttiwi hettenlj' tetniktya. hence hebron, the city of the kabiri, was called kirjath-arba, city of the fom. the kabiri were axieroa, the noble eros; axiokersot, the worthy homed one; axiokersa, demeter and kadmiel, hoa, etc. the pythagorean ten denoted the arba-il or divine four, emblema- tlzed hy the hindq lingam: ann, 1; bel, 2; hoa, 3, which makes 6. the triad and mylitta as 4 make the ten. though he is termed the.'primitive man' ennoia, who is like the egyptian pymander, the 'power of the thought divine' the first intel- ligible manifestation of the divine spirit in material form, he is like the 'only-begotten' son of the 'unknown father' of all other nations. he is the emblem of the first appearance of the divine presence in bis own works of

KETAB E SIYAH

went from me to the earth, there to oppose and conquer gabriel. upon the wrack of guilt was i made anew and the embers of the ancient satan were kindled into a blazing pyre that shone with a light hitherto unknown. i perceived the dawn in that flame which now raged in my soul and compelled me too to earth. i watched no more nor waited but went forth as a dragon, most hungry for the fight renewed. the triad of humanity's avengers fought side by side and cast back the german armies from the east. then at the west they contended and overthrew the charms of gabriel. by their hand was gabriel made flee all that was once his kingdom. what was once won to him was lost and where he had once seen victory it dissolved like a dream to his eyes and he perceived but defeat. with each day passing did hi

KNOWLEDGE LECTURE FIVE

ous diagram. another arrangement of the tree there are various formats of the sephiroth. the most frequent has already been given, but there is another in common usage and will be seen to have been employed in some of the large altar diagrams of both the practicus and philosophus grade. it is often referred to as the seven palaces of assiah attributed to the ten sephiroth. this drawing represents the triad of elements operating through the sephiroth and reflected downwards into the tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the o

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

mplement which is worn by the r.w.m. it was originally a mathematical square, but it has lost its full shape, and is now represented only by one corner of the square. it is usually considered identical with the carpenter fs or mason fs tool of that name, which is worn by the r.w.m. as the symbol of his office, but the two ideas are in reality quite distinct. 231. in egypt the triangle represented the triad of spiritual will, intuitional love and higher intelligence in man; while the square typified the lower quaternary, that is, his body with its visible and etheric divisions, his emotional nature, and his lower mind. thus the triangle stool for the individuality or soul, and the square; fur the personality, the two together constituting septenary man. 232. the three articles of furniture

LIBER LXI

adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged unto you. beware lest you interpret them either in the light or in the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all or liber o vel manus et sagittae sub figura vi. i. 1. this book is very easy to misunderstand; readers are asked to

LIBER 777

: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of

LIBER ASTARTE

ay mistake the gross body of the symbol for the idea made concrete thereby. 32. considerations of further danger to those not purged of material thought. let it be remembered that in the nature of the love itself is danger. the lust of the satyr for the nymph is indeed of the same nature as the affinity of quicklime for water on the one hand, and of the love of ab for ama on the other; so also is the triad osiris, isis, horus like that of a horse, mare, foal, and of red, blue, purple. and this is the foundation of correspondences. but it were false to say .horus is a foal. or .horus is purple. one may say .horus resembles a foal in this respect, that astarte vel liber berylli 12 he is the offspring of two complementary beings. 33. further of this matter. so also many have said truly that a

LIBER LVII

e hour of my silence is past. may the hour of my silence return! amen) part i the universe as it is section i 0. the negative.the infinite.the circle, or the point. 1. the unity.the positive.the finite.the line, derived from 0 by extension. the divine being. 2. the dyad.the superficies, derived from 1 by reflection 1 1, or by revolution of the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quarternary, the solid existing in time, matter as we know it. derived from 2 by multiplication. the divine repose. 5. the quinary, force or motion. the interplay of the divine will with matter. derived from 2 and 3 by addition. 6. the senary, mind. derived from 2 and 3 by multiplication. 7. the septena

LIBER LXI VEL CAUSAE

t adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with armthe sword of song [liber lxvii] first published society for the propagation of religious truth .benares [i.e. boleski

LIBER MMCMXI NOTE ON GENESIS

two great numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written .for the mind of the father said that .all things should be cut into three. whose will. assenting all things were so divided. for the mind of the father said into three, governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth. thus floweth forth the form of the triad. thus is formulated the creative trinity which is, as it were, the essential preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth .shiloh

LUCIFERIAN SORCERY

the sorcerer may be clothed and draped in the night sky, covered in the grave soil and green of the earth and through the perception of the awakened eye (lucifer) and black flame (seth) shall he or she work magick. free yourself of instruments only to command their use according to your desire. the four triangles which symbolize earth air fire water as developed from hamara t: the earth triad is the triad of light and the water triad is also that of darkness. both should be considered in their awakening aspect. use the triangles as you move through the elements and their attributions, both light and shadow. the development of the sorcerous aspects of witches sabbat are based within the art and writings of austin osman spare, called zos vel thanatos. while the techniques implemented and de

MACNULTY W KIRK KABBALAH AND FREEMASONRY

to describe the process by which the deity projects itself into existence.66 given this emphasis, the importance of geometry becomes clear, and its place at tiferet is very appropriate. understanding astronomy, by which the framers of the liberal arts and sciences must certainly have meant astrology, has the connotation of being able to see and understand the divine plan. it is suitably placed in the triad of the spirit. on the central column can be found two new jewels: the level of the senior warden in the triad of the soul, and the square of the master in the triad of the spirit. i have included the master here because he is introduced as a step in the staircase; at this point, however, we will give our attention to the senior warden and the middle chamber which i have equated with the

lodge, la desolation des entrepreneurs modernes, c. 1747. the holy royal arch on the tree in figure 16 the officers of the lodge are placed on the seven levels of consciousness which form steps up the central column of the tree. these are the levels of consciousness as they are defined in the toledano school of kabbalah.74 the seven officers placed in this way fit nicely; but the uppermost triad, the triad of divine contact, is left empty. that empty triad suggests that the masonic system, even though it contains so profound an event as the mystical death, is thus far incomplete. freemasonry deals with this issue, but not in the craft lodge. you will remember that at the time of the union in 1816 it was agreed that masonry consists "of three degrees, including the holy royal arch; and also

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

originate the seven, i. e, the height, the depth, the east, the west, the north, and the south, and the holy temple in the center sustaining them all. is not the holy temple in the center the great throne of the many-formed spirit of nature which is shown in the middle of the tablet? what are the seven triads but the seven powers that rule over the world? psellus writes 'the egyptians worshipped the triad of faith, truth, and love; and the seven fountains: the sun as ruler--the fountain of matter; then the fountain of the archangels; the fountain of the senses; of judgment; of lightning; of reflections; and of characters of unknown composition. they say that the highest material fountains are those of apollo, osiris, and mercury--the fountains of the centers of the elements 'thus, they un

merely a reflection of the above. the below was called maya, the illusion, the sea, the great void, and to symbolize it the magi of persia carried mirrors. from the duad arose disputes and contentions, until by bringing the monad between the duad, equilibrium was reestablished by the savior-god, who took upon himself the form of a number and was crucified between two thieves for the sins of men. the triad--3--is the first number actually odd (monad not always being considered a number. it is the first equilibrium of unities; therefore, pythagoras said that apollo gave oracles from a tripod, and advised offer of libation three times. the keywords to the qualities of the triad are friendship, peace, justice, prudence, piety, temperance, and virtue. the following deities partake of the princ

--3--is the first number actually odd (monad not always being considered a number. it is the first equilibrium of unities; therefore, pythagoras said that apollo gave oracles from a tripod, and advised offer of libation three times. the keywords to the qualities of the triad are friendship, peace, justice, prudence, piety, temperance, and virtue. the following deities partake of the principles of the triad: saturn (ruler of time, latona, cornucopi, ophion (the great serpent, thetis, hecate, polyhymnia (a muse, pluto, triton, president of the sea, tritogenia, achelous, and the faces, furies, and graces. this number is called wisdom, because men organize the present, foresee the future, and benefit by the experiences of the fast. it is cause of wisdom and understanding. the triad is the numb

graces. this number is called wisdom, because men organize the present, foresee the future, and benefit by the experiences of the fast. it is cause of wisdom and understanding. the triad is the number of knowledge--music, geometry, and astronomy, and the science of the celestials and terrestrials. pythagoras taught that the cube of this number had the power of the lunar circle. the sacredness of the triad and its symbol--the triangle--is derived from the fact that it is made up of the monad and the duad. the monad is the symbol of the divine father and the duad of the great mother. the triad being made of these two is therefore androgynous and is symbolic of the fact that god gave birth to his worlds out of himself, who in his creative aspect is always symbolized by the triangle. the mona

ur even numbers, thus: 1+ 3 +5 +7= 16 2+ 4+ 6+ 8= 20 36 keywords given to the tetrad are impetuosity, strength, virility, two-mothered, and the key keeper of nature, because the universal constitution cannot be without it. it is also called harmony and the first profundity. the following deities partook of the nature of the tetrad: hercules, mercury, vulcan, bacchus, and urania (one of the muses. the triad represents the primary colors and the major planets, while the tetrad represents the secondary colors and the minor planets. from the first triangle come forth the seven spirits, symbolized by a triangle and a square. these together form the masonic apron. the pentad--5--is the union of an odd and an even number (3 and 2. among the greeks, the pentagram was a sacred symbol of light, heal

MEANING OF MASONRY

ointly and as one (as is in fact the case with the three principals of a chapter. these three aspects of monadic spirit are personified as haggai (passive, joshua (active, with zerubabel as the middle term from which the other two issue and into which they merge. for the central majesty is in one of its aspects silent and withdrawn and in the other functionally active and compulsive. so too, with the triad of sojourners at the other pole. they represent the unitary human ego or personality also in its threefold aspects. they are the incarnated antitype or physicalized reflex of man's archetypal unincarnated and overshadowing spirit. hence they are designated sojourners, as being but transient consociated pilgrims or wayfarers upon a plane of impermanence, in contrast with the enduring life

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ion of free thought that defines the propagation of the will. from sethanic witchcraft& the left hand path, the introduction to azothoz by the present author [4] see nox umbra, the ritual of entering black eden, the vampyric-luciferian dreaming sigil of the devil-made flesh [5] a ritual performed via book of the witch moon, by the present author and a private version practiced in coven maleficia, the triad of the order of phosphorus. see the book of cain by the present author [6] widdershins is a movement counter-clockwise, a way of going reverse about a circle. see arkon daraul, a history of secret societies, citadel press [7] a term used by scire, g.b. gardner, iv oto to denote the path. pg. 182 of high magic s aid, iho booghacknowledgments there have been very many people who have given

MORALS AND DOGMA

e of honor, the measureless solemn sacrifice of devotedness, and the incense of success. even in the flame and smoke of battle, the mason discovers his brother, and fulfills the sacred obligations of fraternity. two, or the duad, is the symbol of antagonism; of good and evil, light and darkness. it is cain and abel, eve and lilith, jachin and boaz, ormuzd and ahriman, osiris and typhon. three, or the triad, is most significantly expressed by the equilateral and the right-angled triangles. there are _three_ principal colors or rays in the rainbow, which by intermixture make _seven. the three are the _blue, the _yellow, and the _red. the trinity of the deity, in one mode or other, has been an article in all creeds. he creates, preserves, and destroys. he is the generative _power, the product

ar of living creatures. visible nature is described as the _four_ quarters of the world, and the _four_ corners of the earth "there are _four" says the old jewish saying "which take the first place in this world _man, among the creatures; the _eagle_ among birds; the _ox_ among cattle; and the _lion_ among wild beasts" daniel saw _four_ great beasts come up from the sea. five is the duad added to the triad. it is expressed by the five-pointed or blazing star, the mysterious pentalpha of pythagoras. it is indissolubly connected with the number _seven. christ fed his disciples and the multitude with _five_ loaves and _two_ fishes, and of the fragments there remained _twelve, that is _five_ and _seven, baskets full. again he fed them with _seven_ loaves and a few little fishes, and there rema

e connected at top, as are the columns jachin and boaz, symbolizing the equilibrium which explains the great mysteries of nature. this continual reproduction of the number three is not accidental, nor without a profound meaning: and we shall find the same repeated in all the ancient philosophies. the egyptian gods formed triads, the third member in each proceeding from the other two. thus we have the triad of thebes, amun, maut, and kharso; that of philae, osiris, isis, and horus; that of elephantine and the cataracts, neph, sate, and anouke. osiris, isis, and horus were the father, mother, and son; the latter being light, the soul of the world, the son, the protogonos or first-begotten. sometimes this triad was regarded as spirit, or the _active_ principle or generative power; matter, or

erse proceeded. the chaldean triad consisted of bel [the persian zervana akherana, oromasdes, and ahriman; the good and evil principle alike outflowing from the father, by their equilibrium and alternating preponderance to produce harmony. each was to rule, in turn, for equal periods, until finally the evil principle should itself become good. the chaldean and persian oracles of zoroaster give us the triad, fire, light, and ether. orpheus celebrates the triad of phanes, ouranos, and kronos. corry says the orphic trinity consisted of metis, phanes, and ericapaeus; will, light or love, and life. acusilaus makes it consist of metis, eros, and ther: will, love, and ether. phereycides of syros, of fire, water, and air or spirit. in the two former we readily recognize osiris and isis, the sun an

ade, there existed idea and matter, and god the demiourgos [workman or active instrument, of the former. he made the world out of matter, perfect, only-begotten, with a soul and intellect, and constituted it a divinity" plato gives us thought, the father; primitive matter, the mother; and kosmos, the son, the issue of the two principles. kosmos is the ensouled universe. with the later platonists, the triad was potence, intellect, and spirit, philo represents sanchoniathon's as fire, light, and flame, the three sons of genos; but this is the alexandrian, not the ph nician idea. aurelius says the demiourgos or creator is triple, and the three intellects are the three kings: he who exists; he who possesses; he who beholds. the first is that which exists by its essence; the second exists in th

ree degrees of universal generation. birth, life, death. beginning, middle, end. the monad was male, because its action produces no change _in_ itself, but only _out_ of itself. it represented the creative principle. the duad, for a contrary reason, was female, ever changing by addition, subtraction, or multiplication. it represents matter capable of form. the union of the monad and duad produces the triad, signifying the world formed by the creative principle out of matter. pythagoras represented the world by the right-angled triangle, in which the squares of the two shortest sides are equal, added together, to the square of the longest one; as the world, as formed, is equal to the creative cause, and matter clothed with form. the ternary is the first of the unequal numbers. the triad, my

MOTTA MARCELO THE COMMENTARIES OF AL

ble of being educated. once educated, he will soon change his surroundings by his own powers. the oppression of tyrants is no argument against the above truth. no tyrant will ever coerce a free man. the most he can do is kill him before he is killed, as he undoubtedly will be if he does not leave the free man the "star" alone "we are not for the poor and sad" the poor and sad are not conscious of the triad nuit-hadit-hoor in their intellect. see liber v for the meaning of "not" la "the lords of the earth are our kinsfolk" not the "lords of the poor and sad! these are the 'black brothers. the lords of the earth are those who have control over their surroundings, over the material site of their 'existence. that is, the true men. the others are asleep, and being asleep are merely animals walk

ONYX TABLET OF SET

it shall be done" so spoke xepera, the word become form, who also would fade before the eyes of the ancestors of our ancestors, until only dim memories of imhotep, prometheus, enoch, and belial would remain as the eldest legends of humankind. by his word we of the priesthood of set have rejected the blissful annihilation of unity, the crippling torture of the cross of duality, and the worship of the triad of chaos in all their semblances. embraced and immortalized by the very fire of life, we seek those who yet grope towards the light, knowing not what it is they desire, but only that they must attain it. perils there are, and they are many- yet, in all their glamour and comfort, as one they lead their victim at last to the same numbing death that would have awaited him had he never sough

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

lso associated with yesod. now, a higher entity always retains a residue of the lower entities that pass through it, whereas the lower entities do not retain anything of the higher entity [they pass through. therefore, the shin of shem alludes to the three axes of netzach-hod-yesod. the flow of divine beneficence flows first through netzach, then through hod, and then through yesod to malchut. of the triad of netzach-hod-yesod, netzach is the highest, and thus primary one of the three. it retains a residue of hod and yesod as what will be revealed as their light flows through it. this is alluded to by the shin in the name of shem, the son of noah associated with netzach. the shin comprises three vertical gstems h resting on a horizontal base. these three stems allude to the three sefirot o

id. 28:15-30. 3 ibid. 28:30. the arizal on parashat ki tisa (3) 376 it is explained elsewhere in the writings of the arizal4 that in each partzuf, the name havayah itself is manifest in the keter of that partzuf; the name havayah spelled out (once) is manifest in the chochmah of that partzuf; and the name havayah spelled out as second time is manifest in the binah of that partzuf. in other words, the triad of keter-chochmah-binah represent the unfolding of the initial insight (chochmah) from its source (in keter) into its full intellectual manifestation (binah. thus, the name havayah thus manipulated to give a numerical value of 42 is associated with the ghead, h i.e, the intellect and pre-intellect. the 72-name is the name havayah spelled out using the letter yud.5 the numerical value of

word tzelem( gimage h. tzelem: tzadik-lamed-mem. the tzadik indicates the inner mentalities while the lamed-mem indicates the aspects that surround them. the ginner mentalities h refers to the nine sub-sefirot from keter to yesod, each compounded of ten sub-subsefirot, giving 9 x 10= 90, the numerical value of tzadik. the numerical values of lamed and mem are 30 and 40, respectively, referring to the triad of keter-chochmah-binah and the four sub-sefirot of keter-chochmah-binah-da fat considered collectively and compounded of ten sub-sub-sefirot each, giving 3 x 10= 30 and 4 x 10= 40. these two ways of considering the intellect and super-intellect are relatively gsurrounding h (makif, since they do not consider how the intellect is manifest in the emotions. in contrast, the full array repr

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

means beauty and harmony. it is attributed to the sun, the lord and centre of our solar system. just as kether referred to the most secret depths of the unconscious, the core of man's life, so tiphareth is its reflection, the ego, the ordiiry human consciousness. this sephirah completes the second triad, which is a triad of consciousness, as the firsttriad of the supernal light may be considered the triad of that which is supremely divine, the superconscious. nehnch, victory, to which the planet venus is referred, is the first sephirah of the third and reflected triad, and marks an entirely different order of things. here we enter the elemental sphere, where nature's forces have their sway. it is also the region in the human sphere of what we may term the unconscious. the magical traditio

her of the serpent- is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. two contending forces and one which unites them eternally. two basal angles of the triangle and one which forms the apex. such is the origin of creation- it is the triad of life. my throne at the gate of the east is the place of the guardian of the dawning sun. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at the twilight. the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness

th and heaven. i am the giver of the dew-clad night. replaces cup and leads practicus to a place west of the altar, facing hiero. and returns to place. hiero where the paternal monad is, the monad is enlarged and generateth two, and beside him is seated the duad and glittereth with intellectual sections. also to govern all things and order everything not ordered. for in the whole universe shineth the triad over which the monad ruleth. this order is the beginning of all sections. hiereus for the mind of the father said that all things should be cut into three, whose will assented and then all things were divided. for the mind of the eternal father said, into three, governing all things by mind. and there appeared in it the triad, virtue, wisdom and multicient truth. thus floweth forth the f

ad over which the monad ruleth. this order is the beginning of all sections. hiereus for the mind of the father said that all things should be cut into three, whose will assented and then all things were divided. for the mind of the eternal father said, into three, governing all things by mind. and there appeared in it the triad, virtue, wisdom and multicient truth. thus floweth forth the form of the triad, being pre-existent, not the first essence, but that whereby all things are measured. heg for thou must know that all things bow before the three supernals. the first course is sacred- but in the midst thereof another, the third aerial, which cherisheth earth in fire, and the fountain of <134> fountains and of all fountains- the matrix containing all. thence springeth forth abundantly th

n aquarius, the water-bearer, unto which is attributed the countenance of man, the adam who restored the world. hiero, hegemon, and practicus come west of the altar. before you upon the altar is the 17th key of tarot which symbolically resumes these ideas. the large star in the centre of the heavens has seven principal and <135> fourteen secondary rays and this represents the heptad multiplied by the triad. this yields 21- the number of the divine name eheieh which, as you already know, is attached to kether. in the egyptian sense, it is sirius the dog-star, the star of isis- sothis. around it are the stars of the seven planets each with its seven-fold counterchanged operation. the nude female figure with the star of the heptagrarn on her brow is the synthesis of isis, of nephthys, and of

hich symbolically resumes these ideas. it represents a tower struck by a lightning flash proceeding from a rayed circle and terminating in a triangle. it is the tower of babel struck by the fire from heaven. it is to be noted that the triangle at the end of the flash, issuing from the circle, forms exactly the as192 the golden dawn: volume ii book two tronomical symbol of mars. it is the power of the triad rushing down and destroying the columns of darkness. three holes are rent in the walls, symbolising the establishment of the triad therein and the crown at the summit of the tower is falling, as the crowns of the kings of edom fell, who are also symbolised by the men falling headlong. on the right hand side <143> of the tower is light and the representation of the tree of life by ten cir

ine is the number of luna in yesod, nine lunar months are the period of gestation before birth; five is the number of the pentagram of the the golden dawn: volume 11 book three microcosm, the esoteric luna number- the number of the spirit and the four elements- of the soul entering the body. nine multiplied by five yields 45, the number of yesod, and the supreme number of the square of saturn, as the triad expanded into matter. closing ch. ad (knocks) very honoured fratres and sorores, assist me to close the portal of the vault of the adepti. all rise. honoured hiereus see that the entrance is properly guarded. hiereus very honoured chief adept, the entrance is properly guarded. ch. ad. very honoured fratres and sorores, give the signs of the neophyte, zelator, theoricus, practicus and phi

sen. all isis, apophis, osiris, i. a. 0. a11 separate wands and give the sign of osiris slain. all the sign of osiris slain. chief l the sign of the mourning of isis (with bowed head) second v. the sign of typhon and apophis (head erect) all x. isis, apophis, osiris, i.a.o. they give the saluting sign with heads bowed. a pause. chief the mystic number of this grade is 21, the heptad multiplied by the triad; and from it is derived the password of this grade which is eheieh, which should be lettered separately when given thus, aleph <234> aspirant heh. chief yod. aspirant heh. chief the keyword is i. n. r i. which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as the initials of the

ereus advances on the candidate's left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his hand upon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the divine consciousness. as he kneels in the presence of the triad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator as affirming his passive reception of the ritual, but his right hand is on the white triangle as symbolising his active aspiration towards his higher self. his head is bowed as rep resenting the voluntary submission of the human will to the divine- and for this latter reason he repeats in the obligation hi

uring the prayer or halting at the places of harpocrates, or that of the evil triad, or east of the altar. it does not particularly matter which, but one of them may seem more appropriate to a particular candidate than another and the hierophant will usually find that he halts at the right place instinctively. the hiereus stands on the left of the candidate, the hegemon on his right, thus forming the triad of the supernals. the kerux, stolistes and 368 the golden dawn: volume iii book five dadouchos represent an inferior and supporting triad behind him as if they affirmed that he has passed the judgment of the balance. it is best, though not absolutely necessary, that the hierophant and the hiereus should hold their banners. in any case, it should be done astrally. the higher self of the c

neal figures besides those which are given in this book. two or more different lineal figures may be bound together in the same talisman, the triangle is the only lineal figure into which all surfaces can be reduced, for every polygon can be divided into triangles mercury by drawing lines from its angles to its centre; and the triangle is the first and simplest of all lineal figures. it refers to the triad operlmfjrn0 sulphur salt ating in all things, to the three supernal sephiroth and to binah, the third sephirah, in particular. 120- among the planets it is especially referred to saturn, and <90> among the elements to fire, and, as the colour of saturn is black, and that of fire red, the black triangle will represent saturn, and the- red, fire. the three angles also symbolise the square

7th sephirah, n .e- t.z- a. c -h. the heptagon naturally represents the dispersal of the powers <92> of the seven planets through the week, and through the year. it alludes to the power of the septenary acting through all things, as exemplified by the seven colours of the rainbow. h e e i a r(faigmure b, reflected from every 3rd point yieldeth 7 triangles at the apices thereof; fitly representing the triad operating in each planet, and the planets themselves in the week and the year. the heptagram is the star of venus, and is especially applicable to her nature. and as the heptagrarn is the lineal figure of the seven planets, so is venus as it were their gate or entrance, the fitting symbol of the isis of nature, and of the seven lower sephiroth of the bride. the octangle as a whole is ref

is referred to the eighth sephirah, hod. the octangle naturally represents the power of the ogdoad, and the octagon (figure c) showeth the ogdoad operating in nature by the dispersal of the rays of the elements in their dual aspect under the presidency of the 8 letters of the name. the octagram (figure d) reflected from every 3rd point yielded 8 triangles at the apices thereof; fitly representing the triad operating in each element in its dual form, i.e. of positive and negative,under the powers of the name yhvh adonai or as it is written bound together iahdonhi. this octagram (figure e) reflected from every fourth point is the star of mercury, and is especially applicable to his nature. it is further a potent symbol, representing the binding together of the concentrated positive and negat

the dekangle naturally represents the power of the dekad, and the dekagon showeth the dekad operating in nature by the dispersal of the rays of the 10 sephiroth therein (figure i. the number of degrees of a great circle cut off between its angles is 36, the half of the quintile astrological aspect. the dekagram(figure k)refleded from every 3rd point is especially consonant with malkuth, and shows the triad operating through the angle of the two pentagons within a circle, of which it is composed. it alludes to the combination of the three alchemical principles with the spirit and the four elements in their positive and negative form, under the presidency of the ten sephiroth themselves. the dekagram (figure l) reflected from every 5th point is composed of two pentagrams within a circle. it

rces of life" and kether is the origin and source of life. to chokmah is attributed mercury, the tarot key, the ma <288> gician "the magus of power" seeing that chokmah is the distributor of the power from kether, even as mercury is the messenger of jupiter of classical mythology. to binah is referred the moon, and the tarot key 'the priestess of the silver star" even as binah is the completer of the triad of the supemals, and as it were high priestess to the inferior sephiroth (compare also, says s.r.m.d, the position of the path of gimel in the tree of life) to chesed, venus, and the key of the empress "the daughter of the mighty ones" chesed is, as it were, the first of the inferiors below binah, and the path of venus is thus reciprocal between chokmah and binah, forming, as it were, th

99> the following is the enochian alphabet (this sometimes, though wrongly, was called theban) together with the english equivalents of its letters, and the enochian titles enochian title english pe veh ged gal orth un graph tal gon na-hath ur mals ger drun pal med don ceph vau fam gisa the enochian system 653 refer to the ten sephiroth. and the first three letters of those squares will symbolise the triad of the supernals operating through the quadrangle. looking at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, and a 5 -as in oip teaa pdoce- they may be said to symbolise the triad of the supernals, the tetrad of the elements, and the pentagram. again, in the commencing triad of the linea

h they are situated, and should be used in the preliminary invocation. 7. the six seniors and kings are on a higher plane and should be invoked with the hexagram ritual. the names of the six seniors are each of seven letters, that of the king eight. 8. the deity names consist of a name of three letters, four letters and five letters, respectively, corresponding to the supernal triad, iao. also to the triad of yi-ivh, yeheshuah, yehovashah <324> 9. the name of the king and the letters from the centres of the great central crosses initiate the whirl, and should not be used by those who do not understand its action. 10. remember that the east is attributed to air, south to fire, west to water, north to earth, when you summon spirits or forces. when, however, you go to seek spirits or forces o

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

e instinct of what is strong. it remained for the eighteenth century to deride both christians and magic, while infatuated with the disquisitions of rousseau and the illusions of cagliostro. science, notwithstanding, is at the basis of magic, as at the root of christianity there is love, and in the gospel symbols we find the word incarnate adored in his cradle by three magi, led thither by a star the triad and the sign of the microcosm and receiving their gifts of gold, frankincense and myrrh, a second mysterious triplicity, under which emblem the highest secrets of the kabalah are allegorically contained. christianity owes therefore no hatred to magic, but human ignorance has ever stood in fear of the unknown. the science was driven into hiding to escape the impassioned assaults of blind

t knowing tremendous prophecy of the blind emancipation of reason apart from science. thereafter he meets with the sphinx, that symbol of symbols, the eternal enigma of the vulgar, the granite pedestal of the sciences of the sages, the voracious and silent monster whose unchanging form expresses the one dogma of the great universal mystery. how is the tetrad changed into the duad and explained by the triad? in more common but more emblematic terms, what is that animal which in the morning has four feet, two at noon, and three in the evening? introduction 9 philosophically speaking, how does the doctrine of elementary forces produce the dualism of zoroaster, while it is summarized by the triad of pythagoras and plato? what is the ultimate reason of allegories and numbers, the final message

issues from the inmost bosom of adam. adam is the human tetragram, summed up in the mysterious jod, type of the kabalistic phallus. by adding to this jod the triadic name of eve, the name of jehova is formed, the divine tetragram, which is eminently the kabalistic and magical word, xnxv, being that which the high-priest in the temple pronounced jodcheva. so unity, complete in the fruitfulness of the triad, forms therewith the tetrad, which is the key of all numbers, of all movements and of all forms. by a revolution about its own centre, the square produces a circle equal to itself, and this is the quadrature of the circle, the circular movement of four equal angles around the same point. that which is above equals that which is below, says hermes. here then is the duad serving as the mea

nts and of all forms. by a revolution about its own centre, the square produces a circle equal to itself, and this is the quadrature of the circle, the circular movement of four equal angles around the same point. that which is above equals that which is below, says hermes. here then is the duad serving as the measure of unity, and the relation of equality between above and below forms with these the triad. the creative principle is the ideal phallus; the created principle is the formal cteis. the insertion of the vertical phallus into the horizontal cteis forms the stauros of the gnostics, or the philosophical cross of masons. thus, the intersection of two produces four, which, by its movement, defines the circle with all degrees thereof' is man; h is woman; 1 is the principle; 2 is the w

ould 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 kingdom of oedipus. 12 the doctrine of transcendental magic in the hieroglyphic work of hermes, being the tarot or book of thoth, the duad is represented either by the horns of isis, who has her head veiled and an open book

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

omon plenitudo vocis binah physis the perfect word is the triad, because it supposes an intelligent principle, a speaking principle and a principle spoken. the absolute, revealed by speech, endows this speech with a sense equivalent to itself, and in the understanding thereof creates its third self. so also the sun manifests by its light and proves or makes this manifestation efficacious by heat. the triad is delineated in space by the heavenly zenith, the infinite height, connected with east and west by two straight diverging lines. with this visible triangle reason compares another which is invisible, but is assumed to be equal in dimension; the abyss is its apex and its reversed base is parallel to the horizontal line stretching from east to west. these two triangles, combined in a sing

ite and the absolute is expressed by this sign, which is the grand pantacle that is to say, the most simple and complete abridgement of the science of all things. grammar itself attributes three persons to the verb. the first is that which speaks, the second that which is spoken to, and the third the object. in creating, the infinite prince speaks to himself of himself. such is the explanation of the triad and the origin of the dogma of the trinity. the magical dogma is also one in three and three in one. that which is above is like or equal to that which is below. thus, two things which resemble one another and the word which signifies their resemblance make three. the triad is the universal dogma. in magic principle, realization, adaptation; in alchemy azoth, incorporation, transmutation

ve is like or equal to that which is below. thus, two things which resemble one another and the word which signifies their resemblance make three. the triad is the universal dogma. in magic principle, realization, adaptation; in alchemy azoth, incorporation, transmutation; in theology god, incarnation, redemption; in the human soul thought, love and action; in the family father, mother and child. the triad is the end and supreme expression of love; we seek one another as two only to become three. there are three intelligible worlds which correspond one with another by hierarchic analogy; the natural or physical, the spiritual or metaphysical, and the divine or religious worlds. from this principle follows the hierarchy of spirits, divided into three orders, and again subdivided by the tria

ilosophically, not theologically, without infringing in any way on the teaching of the church, which condemns and must always condemn magic. paracelsus and agrippa did not set up altar against altar but bowed to the ruling religion of their time: to the elect of science, the things of science; to the faithful, the things of faith. in his hymn to the royal sun, the emperor julian gives a theory of the triad which is almost identical with that of the illuminated swedenborg. the sun of the divine world is the infinite, spiritual and uncreated light, which is verbalized, so to speak, in the philosophical world, and becomes the fountain of souls and of truth; then it incorporates and becomes visible light in the sun of the third world, the central sun of our suns, of which the fixed stars are t

its proper wisdom, the other from created wills in accordance with the necessity of secondary causes in their correspondence with the first cause. there is hence nothing indifferent in life, and our seeming most simple resolutions do often determine an incalculable series of benefits or evils, above all in the affinities of our diaphane with the great magical agent, as we shall explain elsewhere. the triad, being the fundamental principle of the whole kabalah, or sacred tradition of our fathers, was necessarily the fundamental dogma of christianity, the apparent dualism of which it explains by the intervention of a harmonious and all-powerful unity. christ did not put his teaching into writing, and only revealed it in secret to his favoured disciple, the one kabalist, and he a great kabali

istinct classes, or three original and natural ranks, among men, who are called to advance from the lower to the higher. the jews term these three series or degrees in the progress of spirits, assiah, yetzirah and briah. the gnostics, who were christian kabalists, called them hyle, psyche and gnosis; by the jews the supreme circle was named atziluth, and by the gnostics pleroma. in the tetragram, the triad, taken at the beginning of the word, expresses the divine copulation; taken at the end, it expressed the female and maternity. eve has a name of three letters, but the primitive adam is signified simply by the letter jod, whence jehovah should be pronounced jeva, and this point leads us to the great and supreme mystery of magic, embodied in the tetrad. 18 iv o d the tetragram geburah che

ve has a name of three letters, but the primitive adam is signified simply by the letter jod, whence jehovah should be pronounced jeva, and this point leads us to the great and supreme mystery of magic, embodied in the tetrad. 18 iv o d the tetragram geburah chesed porta librarum elementa in nature there are two forces producing equilibrium, and these three constitute a single law. here, then, is the triad resumed in unity, and by adding the conception of unity to that of the triad we are bought to the tetrad, the first square and perfect number, the source of all numerical combinations and the principle of all forms. affirmation, negation, discussion, solution: such are the four philosophical operations of the human mind. discussion conciliates negation with affirmation by rendering them

the demon or of evil is composed of the same letters as the name of god or goodness, but spelt backwards. this evil is the lost reflection or imperfect mirage of light in shadow. but all which exists, whether of good or evil, of light or darkness, exists and manifests by the tetrad. the affirmation of unity supposes the number four, unless it turns in unity itself as in a vicious circle. so also the triad, as we have observed already, is explained by the duad and resolved by the tetrad, which is the squared unity of even numbers and the quadrangular base of the cube, regarded as unity of construction, solidity and measure. the kabalistic tetragram, jodheva, expresses god in humanity and humanity in god. the four astronomical cardinal points are, relatively to us, the yea and the nay of li

hierarchic worlds, as in all nature. man is the microcosm or little world, and, according to the doctrine of analogies, whatsoever is in the great world is reproduced in the small. hence we have three centres of fluidic attraction and projection the brain, the heart, or epigastric region, and the genital organ. each of these instruments is one and twofold in other words, we find the suggestion of the triad therein. each attracts on one side and repels on the other. it is by means of such apparatus that we place our30 the doctrine of transcendental magic selves in communication with the universal fluid supplied to us by the nervous system. these three centres are, moreover, the seat of a triple magnetic operation, as we shall explain elsewhere. when the magus has attained lucidity, whether

pparently of increased 34 the doctrine of transcendental magic power. at the epochs when saints and angels work miracles openly, sorcerers and fiends in their turn operate marvels and prodigies. rivalry often creates success; we lean upon that which resists. 35 vii z g the fiery sword netsah gladius the septenary is the sacred number in all theogonies and in all symbols, because it is composed of the triad and the tetrad. the number seven represents magical power in all its fullness; it is the mind reinforced by all elementary potencies; it is the soul served by nature; it is the sanctum regnum mentioned in the keys of solomon and represented in the tarot by a crowned warrior, who bears a triangle on his cuirass and is posed upon a cube, to which two sphinxes are harnessed, straining in op

at magical mystery, of which the elements are expressed by the septenary, without, however, giving the final word. this verbum inenarrabile of the sages of the alexandrian school, this word which hebrew kabalists write 111 and interpret by ararita thus expressing the triplicity of the secondary principle, the dualism of means, the equal unity of the first and final principle, the alliance between the triad and the tetrad in a word composed of four letters, which form seven by means of a triple and double repetition this word is pronounced ararita. the virtue of the septenary is absolute in magic, for this number is decisive in all things: hence all religions have consecrated it in their rites. the seventh year was a jubilee among the jews; the seventh day is set apart for rest and prayer;

ame of abraxas. in the collection of the talismans of paracelsus, jupiter is represented by a priest in ecclesiastical garb, while in the tarot he appears as a grand hierophant crowned with a triple tiara, holding a three-barred cross in his hands, forming the magical triangle, and representing at once the sceptre and key of the three worlds. by collating all that has been said about the unity of the triad and tetrad, we shall find all that remains to be told concerning the septenary, that grand and complete magical unity composed of four and three, 38 viii k h realization hod vivens causes manifest by effects, and effects are proportioned to causes. the divine word, the one word, the tetragram, is self-affirmed by tetradic creation. human fecundity proves divine fecundity; the jod of the

dered either from an abstract point of view or in their realization. in their abstract or idealized sense, they take the higher names of chokmah, wisdom, and binah, intelligence. their realization is stability and progress, that is, eternity and victory hod and netsah. such, according to the kabalah, is the groundwork of all religions and all sciences a triple triangle and a circle, the notion of the triad explained by the balance multiplied by itself in the domains of the ideal, then the realization of this conception in forms. now, the ancients attached the first notions of this simple and impressive theology to the very idea of numbers, and qualified the figure of the first decade after the following manner: 1. kether- the crown, the equilibrating power. 2. chokmah.-wisdom, equilibrated

d delighting in the eternal tortures of those he was unwilling to save, is a conception even more barbarous than that of moloch: hence the god of the jansenists is already a veritable satan, fallen from heaven, in the sight of every wise and enlightened christian. in the multiplication of the divine names the kabalists have connected them all, either with the unity of the tetragram, the figure of the triad, or the sephirotic scale of the decad. they arrange the scale of the divine names and numbers in a triangle, which may be presented in roman characters as follows: j ja sdi jehv eloim sabaot ararita elvedaat elim gibor elim sabaot the sum of all these divine names formed from the one tetragram, but outside the tetragram itself, is a basis of the hebrew ritual and constitutes the occult f

ing the rules laid down in the thirteenth chapter of the ritual. the preliminaries terminated on 2nd july; it was proposed to evoke the phantom of the divine apollonius and interrogate it upon two secrets, one which concerned myself and one which interested the lady. she had counted on taking part in the evocation with a trustworthy person, who, however, proved nervous at the last moment, and, as the triad or unity is indispensable for magical rites, i was left to my own resources. the cabinet prepared for the evocation was situated in a turret; it contained four concave mirrors and a species of altar having a white marble top, encircled by a chain of magnetized iron. the sign of the pentagram, as given in the fifth chapter of this work, was graven and gilded on the white marble surface; i

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

s and under wholly exceptional circumstances. he who decides to devote himself seriously to magical works, after fortifying his mind against all danger of hallucination and fright, must purify himself without and within for forty days. the number forty is sacred, and its very figure is magical. in arabic numerals it consists of the circle, which is a type of the infinite, and of the 4, which sums the triad by unity. in roman numerals, arranged after the following manner, it represents the sign of the fundamental doctrine of hermes and the character of the seal of solomon: preparations 15 the purification of the magus consists in the renunciation of coarse enjoyments, in a temperate and vegetarian diet, in abstinence from intoxicating drink, and in regulating the hours of sleep. this prepar

not make us more discouraged or less convinced. h to those who may assure us that they have scrupulously and boldly fulfilled all the rites and that there has been no result, we would recommend that they should stay their hand, as it is possibly a warning of nature, who will not lend herself to them for these anomalous works; but if they persist in their curiosity, they have only to start afresh. the triad, being the foundation of magical doctrine must be necessarily observed in evocations; for it is the symbolical number of realization and effect. the letter e is commonly traced upon kabalistic pantacles which have the fulfilment of a desire for their object. it is also the sign of the scapegoat in mystic kabalah, and saint-martin observes that inserted in the incommunicable tetragram it

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

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

e existence of that magnetic agent which is omnipotence of will; he sums also the whole science of characters in two signs, the macrocosmic and microcosmic stars. it was sufficient for the adepts, and it was important not to initiate the vulgar. paracelsus therefore did not teach the ritual, but he practised, and his practice was a sequence of miracles. we have spoken of the magical importance of the triad and tetrad. their combination constitutes the great religious and kabalistic number which represents the universal synthesis and comprises the sacred septenary. in the belief of the ancients, the world is governed by seven secondary causes. secundii, as trithemius calls them. which are the universal forces designated by moses under the the septenary of talismans 43 plural name of eloim

ing the mysteries of bereshith, and finally, four stars constituting the wheels of mercavah, and completing the divine chariot. looked at after another manner, and postulating other ideal lines, he will notice a well-formed ghimel placed above jod, in a large daleth, a symbol typifying the strife between good and evil, with the final triumph of good. as a fact, the ghimel superposed on the jod is the triad produced by unity, the manifestation of the divine word, whilst the reversed daleth is the triad composed of the evil duad multiplied by itself. thus regarded, the figure of orion would be identical with that of the angel michael doing battle with the dragon, and the appearance of this sign, so understood, would be, for the kabalist, a portent of victory and happiness. a long contemplati

heir gallantries, and potions, like abductions by masked men and imprisonments in subterranean dungeons, have passed even out of our romances. they must be relegated to the confessional of the black penitents or the ruins of the castle of udolpho. 114 chapter xix the mastery of the sun we come now to that number which is attributed in the tarot to the sign of the sun. the denary of pythagoras and the triad multiplied by itself represent wisdom in its application to the absolute. it is with the absolute therefore that we are concerned here. to discover such absolute in the infinite, the indefinite and the finite, is the great work of the sages, that which is termed by hermes the work of the sun. to find the immovable foundations of true religious faith, of philosophical truth and of metalli

hen they worked themselves into frenzy for io evohe. what then was the meaning of this mysterious term? it was the name of four primitive letters of the mother-tongue: jod, symbol of the vine-stock, or paternal sceptre of noah; he, type of the cup of libations and also of maternity; vau, which joins the two, and was depicted in india by the great and mysterious lingam. such was the triple sign of the triad in the divine word; but the mother-letter appeared a second time, to express the fecundity of nature and woman and to formulate the doctrine of universal and progressive analogies, descending from causes to effects and ascending from effects to causes. moreover, the sacred word was not pronounced: it was spelt, and expressed in four words, which are the four sacred words. jod he vau he

veal the arcana of the true clavicles of solomon. hence it is not without profound astonishment that we have discovered intact and still unknown this key of all doctrines and all philosophies of the old world. i speak of it as a key, and such the book of hermes 131 it is truly, having the circle of four decades as its ring, the scale of 22 characters for its trunk or body and the three degrees of the triad for its wards. as such it was represented by postel in his key of things kept secret from the foundation of the world. he indicates as shown opposite the occult name of this key, which was known only to initiates. the word may read rota, thus signifying the wheel of ezekiel, or tarot, and then it is synonymous with the azoth of hermetic philosophers. it is a word which expresses kabalist

erdotal esotericism with the other. that is to say, she uplifts three fingers only, the two others being folded, to signify mystery. a veil is thrown behind her head, and on each side of her chair the flowers of the lotus bloom upon the sea. i commiserate sincerely the ill-starred scholar who has seen in this antique symbol nothing but a monumental portrait of his pretended pope joan. g the word, the triad, plenitude, fecundity, nature, generation in the three worlds. symbol, the empress, a woman, winged, crowned, seated and uplifting a sceptre with the orb of the world at its end: her sign is an eagle, image of the soul and of life. she is the venus-urania of the greeks and was represented by st. john in his apocalypse as the woman clothed with the sun, crowned with twelve stars and havin

worlds. symbol, the empress, a woman, winged, crowned, seated and uplifting a sceptre with the orb of the world at its end: her sign is an eagle, image of the soul and of life. she is the venus-urania of the greeks and was represented by st. john in his apocalypse as the woman clothed with the sun, crowned with twelve stars and having the moon beneath her feet. she is the mystical quintessence of the triad; she is spirituality, immortality, the queen of heaven. d the porte or government of the easterns, initiation, power, the tetragram, the quaternary, the cubic stone, or its base. hieroglyph, the emperor, a sovereign whose body represents a right-angled triangle and his legs a cross image of the athanor of the philosophers. h indication, demonstration, instruction, law, symbolism, philoso

titute a spinner unwinding destinies, and yet others a naked child mounted on a white horse and displaying a scarlet standard. r vegetative principle, generative virtue of the earth, eternal life. hieroglyph, the judgement. a genius sounds his trumphet and the dead rise from their tombs. these persons, who are living and were dead, are a man, 138 the ritual of transcendental magic woman and child the triad of human life. c the sensitive principle, the flesh, eternal life. hieroglyph, the fool. a man in the garb of a fool, wandering without aim, burdened with a wallet, which is doubtless full of his follies and vices; his disordered clothes discover his shame; he is being bitten by a tiger and does not know how to escape or defend himself. t the microcosm, the sum of all in all. hieroglyph

form two h and those of the juggler two inverted r. the obverse side of the medal contains the letters of the alphabet, arranged in a magical square, as follows: it will be observed that this alphabet has only twenty-two letters, the v and n being duplicated, and that it is arranged in four quinaries, with a quaternary for base and key. the four final letters are two combinations of the duad and the triad, and read kabalistically they form the word azoth by rendering to the shapes of the letters their value in primitive hebrew, taking n for a, z as it is in latin, v for the hebrew w vau, which is pronounced o between two vowels, or letters having the value of vowels, and x for the primitive tau, which had precisely the same figure. the entire tarot is thus explained in this wonderful meda

ROBERT KIRK WALKER BETWEEN WORLDS

[10/9/2001 12:37:14 am] robert kirk- walker between worlds of attention. we should not, however, expect the three trees to be rigidly defined and separated, and in some aspects of the tradition they are implicit rather than specifically described. as with most magical symbols, we may detect their presence by function in the absence of direct description or visual imagery. the thorn tree is one of the triad of oak, ash, and thorn, the three sacred trees of oral tradition, to which other trees may be added from ancient lore. this triad, however, is of considerable importance in connection to the three underworld trees. thorn is the tree at the gate between the worlds, with its associations with may ceremonies, ill luck if picked at the wrong time, combined beauty of blossom and pain of thorn

RUBY TABLET OF SET

alysis: the opening four lines is a statement of the symbolic nature of the flame. the flame symbolizes the avenue we have taken to unlock the mysteries of life. the flame also represents the force that drives us to unlock these doors- the fundamental drive that causes us to seek out and understand these mysteries. of spirituality. that drive of transcendence. to become higher. this first part of the triad deals with transcendence. this is the desire of the magician to rise above his present state of being to a new level of existence. in so doing, the spirit seeks out the infinite. kierkegaard wrote a great deal on this concept. to him, transcendence occurs when the individual is able to see and understand the universal forces operating within the particular situation. put another way, thi

d by, it appears clear that it will not contain, nor be approached by man as we know him. not even by the elect, as we are in our current states. the realm of xem shall only be inhabited by divine man or gods. and so from that realm, after having accomplished the great work, shall divine man truly reign supreme and be master. again, this is my idea of what is implied in our future. in considering the triad of the initiate- that of the working and functional qualities and of set- it is set who is the reality. the abstract relationship between two factors is a basis for them to do. the fact that the initiate is one and the other relates to me from the standpoint of what i read in herbak, egyptian initiate. if i perceive correctly what the master said, the one is that which alludes to the tru

welcome to the abode of darkness. with us we have the shades of the past, present, and future. we will travel through time and hint at our journey into setamorphosis. hear now the thoughts that we have captured out of the void. 12. shades [the celebrant will ring the bell once before each shade recites] shade# 1- imhotep i am the shade of imhotep, son of ptah and nut. my realm was memphis, where the triad of ptah, sekhmet, and nefertum-imhotep dwelled. i later became the greek aesculapius. i am seed of the giants of old who dwelled in greater kingdoms than yours. i brought with my heredity knowledge and crafts of all the sciences. i gave to khem my stepped pyramid for which zozier's peace was never realized. i gave to the ancients medicine and my calendar. my architecture was later taught

ily available introduction is probably found in cavendish's the black arts. learn enough from that introduction so that you know the four elements (fire, water, air, and earth, the spiritual qualities they reflect, and the relationships between these elements. the rest of this primer will assume you have this basic knowledge (you should also develop a basic knowledge of the alchemical meanings of the triad sulfur, salt, and mercury. we will not discuss these latter ideas within this lesson, but will refer to them on occasion in later lessons as we do readings. crowley refers to these symbols fairly heavily in his text) if you need this knowledge, please read that introduction to alchemy now. continue reading this primer when you have completed that introduction to alchemy. do not continue

SEPHER YETZIRAH WESTCOTT

iverse, adar in the year, and the spleen of man. note--mediaeval authorities and modern editors give very different allocations to the twelve simple letters. chapter vi section 1. three fathers and their generations, seven conquerors and their armies, and twelve bounds of the universe. see now, of these words, the faithful witnesses are the universe, the year and man. the dodecad, the heptad, and the triad with their provinces; above is the celestial dragon, t l i (49) and below is the world, and lastly the heart of man. the three are water, air and fire; fire above, water below, and air conciliating between them; and the sign of these things is that the fire sustains (volatilises) the waters; mem is mute, shin is sibilant, and aleph is the mediator and as it were a friend placed between t

uthors. yod is variously written in english letters as i, y, or j, or sometimes ie. tzaddi is property tz; but some write z only, which is misleading because the hebrew has also a true z, zain. chapter i the twelve sections of this chapter introduce this philosophic disquisition upon the formation and development of the universe. having specified the subdivision of the letters into three classes, the triad, the heptad, and the dodecad, these are put aside for the time; and the decad mainly considered as specially associated with the idea of number, and as obviously composed of the tetrad and the hexad. 1. thirty-two. this is the number of the paths or ways of wisdom, which are added as a supplement. 32 is written in hebrew by lb, lamed and beth, and these are the last and first letters of

nothing, without any other suggestion; bli is "not" mr is "anything" in kabalistic writings the sephiruth, the divine voices and powers, are called "ineffbilis" not to be spoken of, from their sacred nature. 10. the classification of the hebrew letters into a triad, heptad and dodecad, runs through the whole philosophy of the kabalah. many ancient authors added intentional blinds, suds as forming the triad of a.m.t, ameth, truth; and of amn, amen. 11. the two covenants, by the word or spirit, and by the flesh, made by jehovah with abraham, genesis xvii. the covenant of circumcision was to be an outward and visible sign of the divine promise made to ahraham and his offspring. the hebrew word for circumcision is mulah, mulh: note that mlh is also synonymous with dbr, dabar--verbum or word. 1

on why eleven are deducted, and the number 231 specified, see the table and note 15 in the edition of postellus. 33. non-existent; the word is ain, nothingness. ain precedes ain suph, boundlessness; and ain suph aur, boundless light. 34. body; the word is gup, usually applied to the animal material body, but here means "one whole" chapter 3 this chapter is especially concerned with the essence of the triad, as represented by the three mothers, aleph, mem, and shin. their development in three directions is pointed out, namely in the macrocosm or universe; in the year or in time; and in the microcosm or man. 35. the importance of equilibrium is constantly reiterated in the kabalah. the "siphra dtzeniouta" or "book of mystery" opens with a reference to this equilibrium as a fundamental necess

lar sky; others have referred it to the milky way; others to an imaginary line joining caput to cauda draconis, the upper and lower nodes of the moon. adolphe franck says that theli is an arabic word. 50. happiness, or a good end, or simply good, tubh. 51. misery, or an evil end, or simply evil, roh. 52. this hebrew version omits the allotment of the remaining six. mayer gives the paragraph thus--the triad of amity is the heart and the two ears; the triad of enmity is the liver, gall, and the tongue; the three life-givers are the two nostrils and the spleen; the three death-dealing ones are the mouth and the two lower openings of the body. 53. god. in this case the name is al, el. 54. this last paragraph is generally considered to be less ancient than the remainder of the treatise, and by

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

sed to further political ambitions and soon become nothing more than outlaw gangs. the chinese tongs and triads began as protective associations for merchants and laborers who were being exploited by the ruling establishment or, in the united states, by the dominant white society. in some cities the tongs remain primarily private social clubs engaged in such victimless crimes as illegal gambling. the triad, however, has grown into one of the largest of the worldwide crime organizations. there will always be those envious and unsuccessful individuals who believe that the rich and successful have acquired their wealth and power only through their possession of secret formulas, utterance of magical words, and performance of supernatural rituals. those same individuals will seek desperately to

140 motion pictures in china and the united states. interestingly, the first american film on the subject,the war of the tongs, was released in 1917. in 1985, year of the dragon provoked a great deal of controversy in its portrayal of a racist white cop (mickey rourke) battling hordes of evil chinese gang members. the greatest flaw in the motion picture was blending chinese gangs, the tongs, and the triad into one massive gchinese mafia h kind of amalgamated crime organization. in actuality, although the gangs exist, they are separate from the tongs, a survivor of the protective societies of ancient times, and the triad, a recent element of organized crime that grew out of the tongs. the first tong in america is believed to have originated in san francisco in 1874. essentially, the tong (

to 13,000 chinese in the city, and the tong was ready to exploit a population isolated by language, culture, and prejudice. in 1900, rival tongs ignited a series of tong wars that lasted intermittently until the 1930s. it was at that time that the larger american public became fully aware of the tong warriors with their chain mail shirts and hatchets. like so many secret societies, the origins of the triad tong have been lost in the lore of legend. according to some students of the tongs, in 1647 a community of monks who lived in the fukien province of china had become masters in the art of war. when a foreign prince invaded china, the emperor sent 138 of these monks to throw out the invading forces. after three months of bitter fighting, they routed the enemy and returned to their monaste

piracies of all time. new york: barnes& noble, 1996. the gmagic bullet h that killed jfk? were so badly burned that they soon died, and the surviving five escaped from the imperial troops by miraculous means. after many ordeals the five monks came to a city in fukien province where they founded a tong whose aim was to overthrow the emperor who had betrayed their loyalty. that tong exists today as the triad tong, and the five monks who founded it, according to the legend, are known as the five ancestors. although the revolt against the emperor failed, the survivors scattered throughout china and established five provincial grand lodges, each led by one of the five monks. initiation into the triad society is based on a blood ceremony. first, the ancient five heroes are invoked by an gincense

the attacks. on her orders, imperial officers were ordered to assist the tong during the 55-day siege against the foreign legations. however, even before the various nations whose citizens were under attack sent relief forces to capture the city and squelch the rebellion, many imperial soldiers had already deserted the boxers and were starting to fight against them from the ranks of other tongs. the triad reached the united states with the mass of chinese workers who immigrated to the west coast during the gold rush fever of the 1840s. bewildered in a strange land and mercilessly exploited by people who had hired them as common laborers, the chinese immigrants welcomed the protection provided by the triads that sprang up among their communities, hiding behind the fronts of innocent social

on provided by the triads that sprang up among their communities, hiding behind the fronts of innocent social clubs. among the first of the triads to establish itself in the united states was the so-called gfive companies, h named after the five districts of china. once it had established itself, it began to exploit the same chinese population it had previously protected. the main nerve-center of the triad was. and remains.hong kong. there are seven main branches, each with its own area of influence and working independently of the others. although its influence on the course of chinese politics has been considerable, the triad has never been unduly concerned about which government happens to be in power. m delving deeper gboo how doy: the early history of chinese tongs in new york. h orga

THE MAGICIAN S KABBALAH

at connects chesed, geburah and tiphareth. the paths are paths 19, 20 and path 22, called as follows; path 19: secret intelligence path 20: the will path 22: the faithful intelligence path 19, the second of the paths coming down the tree to run horizontally across, is said to "receive fullness from the highest benediction, and to relate to "spiritual activities. we can see that as the top path of the triad of the three sephiroth forming the transpersonal aspects of the psyche, and even the trans-conscious aspects, or pre-conscious activities, then this would be the case. in a sense, the path also acts as a reflection in a lower order of path 14 above it, which is the "institutor of arcana, foundation of holiness. in more mundane terms, we can see that path 14 refers to nature, and path 19

see a reference to the first lightning flash of creation striking the primordial soup from which life emerged. in a psychological rather than cosmological context, the path represents the interaction of the thought process (hod) and our emotions (netzach, which together generate, or at least act as symptoms of the "motion" to which we are "subject (v) we have just examined path 27 with regard to the triad of tiphareth, netzach and hod, and now we will examine the first of two triads coming down from those two sephiroth and having path 27 has their uppermost path. the first of which leads down to yesod, and the second to malkuth. connecting hod to yesod we have path 30, the "collective intelligence, and from netzach to yesod we have path 28, the "perfecting (or natural) intelligence. here

THE MIDDLE PILLAR

the finest pieces of devotional and philosophical literature yet penned, we find it stated "be free from the pairs of opposites" the whole of life-it is in fact the law of nature itself-seems to be dominated by these extremes or opposites "two contending forces and one which unites them eternally. two basal angles of the triangle and one which forms the apex. such is the origin of creation; it is the triad of life."g only a little reflection will convince the reader of the truth of this theorem. until we have acquired wisdom and understanding, we swing during the seventy year span of our lives between self-esteem and self-disgust, from an exaggerated estimation of our fellows to their utter and the two pillars of the temple 9 final condemnation. age, it is true, does bring moderation and t

. the onion is honest right through, and only becomes dishonest, rotten, if it tries to grow a kernel diferentfiom the rest of it, and to destroy the peel as though it were something false, something no honourable onion should acknowledge. everything in us is a peeling, but in every peeling is the essential nature of the whole. the selfis an onion se2f. this is similar to the buddhist conception. the triad of principles just considered, the supernals,l3 being the more primitive part of the psyche, the ancient center which harks back to the countless epochs of the distant past, we must now turn our attention to its compensating and balancing aspect, the conscious ego %s clearly is a much more modem and recent development in the ageless history of the self-a comparatively modem evolution-a c

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

d all intellect, and of which intellect is but the borrowed light, as patanjali says in one of his yoga aphorisms: gthe seer is intelligence only, and though pure, sees through the colouring of the intellect. g *this is the earlier fichtean crowley, though he has already passed through schelling to hegel, and grouped this triad in one, as it were fichte in excelsis; not the middle, who has called the triad gschelling h; still less the latter, who, perceiving the antinomies of reason, dismisses alike the data and conclusions of all the sciences with an all-embracing scepticism, while he devotes life to the perfecting of an instrument by whose aid we may eventually be able to make a fresh start. in gpentecost, h crowley writes: you know for me the soul is nought save a new phantom in the tho

TYSON DONALD THE POWER OF THE WORD

ion [new york: weiser, 19701, pp. 16-7) adam is the human tetragram, summed up in the mysterious jod,t ype of the kabalistic phallus. by adding to this jodth e triadic name of eve, the name of jehova is formed, the divine tetragram, which is eminently the kabalistic and magical word ;717, being that which the high-priest in the temple pronounced jodchesvo uani.t y, complete in the fruitfulness of the triad, forms therewith the tetrad, which is the key of all numbers, of all movements and of all forms (ibid, p. 37) when a man pronounces the tetragram-say the kabaliststhe nine celestial realms sustain a shock, and then all spirits cry out one upon another "who is it thus disturbing the kingdom of heaven" then does the earth communicate unto the first sphere the sins of that rash being who ta

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

VOX SABBATUM

anthropomorphic energies and collections of power. thus lucifer, cain, lilith, ahriman, leviathan and such are all gateways of power from which the initiate passes through. all symbols, objects, sigils and other talismans including statues and crystals hold deific power between the mind of the sorcerer, they are a type of magickal link from which the self holds common association in reference to the triad of will- desire-belief. this embodies such objects with the very power envisioned within them to transform, to curse, to invoke imagination and inspiration. the witches sabbat is thus a model of self-deification. the sabbat is an image from which the mind and psyche is free from the restraints of mundane reality and the flesh. the spirit takes the form that is so desires at the moment, j

WESTERN MANDALAS OF TRANSFORMATION SR AL

d at a point. it is then communicated to the father principle, chokmah, through the first letter, aleph, called the fiery intelligence. case points out that the other letter, beth or b, is the intelligence which forms the path to binah. chokmah possesses the latent potency of becoming binah, just as two always points to three. binah, the mother, completes this first qabalistic trinity. levi calls the triad the universal dogma and the basis of magical doctrine. the father exists in potentiality in chokmah, wisdom, and as number two finds fulfillment in number three, binah, understanding. ab=3 demonstrates this relationship (1+2 =3. it is shown as an arrow going straight up when placed on a saturn kamea (see figure 5-a. fabre de 'olivet, the great hebrew language scholar, says that ab is "th

f the octave in the key-scale is produced by doubling the vibratory rate of the first tone of the scale. as a number, eight is composed of balanced parts: two fours, four twos, and eight ones. when drawn, it is the only number that may be repeated over again without lifting a pen from the paper. the lemniscate is also the symbol for infinity. in the ogdoad, there is a special relationship between the triad (three) and the pentad (five, because to the alchemists the ogdoad represented the joining of the principles of sulphur, mercury, and salt to the five elements (including ether or quintessence. likewise, the third and fifth sephiroth together equal hod, which rests beneath them. the great pyramid, which both eliphas levi and john michell believed is connected to mercury, also has this th

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

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

sexual generation to arise from pairs of contrasted beings, the male and female; the microscope now discovers to us the spermatozoon and the ovum, but the truth was known of old to phinumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott losophers of india, egypt and the gnostics, in whose lore we find human generation to spring from the serpent and the egg# 41. chapter s ix the triad. three, 3. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott hotius observes that the triad is the first odd number in energy, is the first perfect number and is a middle and analogy. the pythagoreans referred it to physiology; it is the cause of all that has triple dimension. it is also cause of good counsel, intelligence and knowledge, and is a mistress of musi

r three is important; there are 3 quaternions of the celestial signs, the fixed, the movable and the common. in every zodiacal sign also there are 3 faces and 3 decans, and 3 lords of their triplicity; and among the planets, there are 3 fortunes and 3 infortunes; according to the chaldeans also, there are 3 ethereal words prior to the sphere of our fixed stars. 42. on account of the perfection of the triad, oracles were delivered from a tripod, as is related of the oracle at delphi. with regard to music, 3 is said to be mistress, because harmony contains 3 symphonies, the diapason, the diapente, and the diatessaron. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ezekiel xiv. v. 14 mentions 3 men who saw a creation, destruction and a restoration; noah of the whol

d to divinity. whether as a group of deities, a triformed or 3- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott headed god, a mysterious triunity, a deity of 3 powers, or a family relationship of 3 persons, such as the father, mother and son of the egyptians, osiris, isis and horus. and again in the various faiths we see the chief dignity given in turn to each person of the triad. some rejoice in the patriarchal unity, some in the greater glory of the son, and others again lavish all their adoration on the great mother. even in trinities of coequal males, each has his own special worshippers. note this especially among the hindus, where for example, the followers of vishnu are called vaishnavas. to complicate matters too, in this case, each deity has his female p

son, and others again lavish all their adoration on the great mother. even in trinities of coequal males, each has his own special worshippers. note this especially among the hindus, where for example, the followers of vishnu are called vaishnavas. to complicate matters too, in this case, each deity has his female potency or sakti, and these also have their own adherents. 44. under this notice of the triad we may refer to the emblem of the isle of man, three legs united at the hips. this is supposed to have been derived from sicilian mariners at an early date, for the same emblem is found at palermo in sicily, and this design is there to be seen on an old public building. sicily was anciently named trinacria, from its three promontories. three is a notable number in the mythology of the no

ended into asgard, the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott abode of the gods. one into jotenheim, the home of the giants and the third into nifleheim, the region of the unknown. the three norns (fates) attend to the root in asgard. they were urda--the past; verdandi- the present; and skulda--the future. the talmuds are crowded with quaint conceits concerning the triad and many are very curious. the ancient hebrews said there are three night watches, in the first the ass brays, in the second the dog barks, in the third the mother suckles her infant and converses with her husband. he who three times daily repeats the 114th psalm is sure of future happiness. three precious gifts were given to the jews; the law of moses, the land of israel, and paradise

b was spelled ioqb, and its initials are those of epithets, iutzr, the former; oushh the maker, quna the possessor, and bvra, the creator. see amos vii. 2, where jacob is called the small. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott in christian dogma, christ the triple deity on the cross of 4 limbs, is the descent of spirit into matter; or, as the theosophists say, the triad of atma-buddhi-manas descends into the quaternary of personal man, the kama, prana, linga and sthula sarira. the 4 cabeiri, or great deities of syro-phenicia, were axieros, axiokersos, axiokersa and kasmillos, children of sydyk, are named by sanchoniathon and quoted by eusebius. in the ancient egyptian form of burial, while the body was made into a swathed mummy, the internal organs of t

s of their flowers. these are the exogens or dicotyledons; on the other hand the monocotyledons or endogens have a constant predominance of the numbers 3 and 6, and a total absence of 4 and 5 symmetry. there are 5 kinds of intercolumniations in architecture, mentioned by vitruvius, determined by the proportions of height and diameter, viz, pycnostyle, systyle, eustyle, diastyle and aerostyle. 63. the triad society of china, concerning which we find an article in the freemasons quarterly review, 1845, p. 165, boasts of great antiquity; it resembles freemasonry in some points. five is a chief mystical number in its concerns. its seal is pentangular, or its angles are 5 characters representing too or saturn, muh or jupiter, shwuy or mercury, kin or venus, and ho or mars. in the infernal world

of fire (the summit of the air, and juno, because the sphere of the air is arranged according to the novenary (nine) system, and sister and wife to jupiter from its conjunction with the monad. and telesphoros or bringing to an end because the human offspring is carried 9 calendar months by the parent. and teleios or perfect for the same reason, and also called perfect because it is generated from the triad, which is called perfect. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott attention is called to its being an emblem of matter, which, ever varying, is never destroyed; so the number 9 when multiplied by any number always reproduces itself, thus- 9 times 2 are 18 and 8+1=9; and so on below: 9x3=27; 2+7=9 9x12=108; 1+8=9 9x4=36; 3+6=9 9x13=117; 7+1+1=9 9x5=45; 4

ith, prudence, meekness and temperature, says numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott dr. g. oliver; although where he gets 10 generations from adam to noah, i know not. under 10 also falls the mention of the pythagorean triangle, tetractys, consisting of an equilateral triangle enclosing ten yods. thus the upper is the monad, the second line the dyad, the third the triad, and the fourth the quaternary or tetrad thus representing the four forms of point, line, superficies and solid. a similar form is given by hebrew kabalists to form 72, the deity number, by placing in a triangle four yods, three hehs, two vavs and one heh final, being the letters ihvh of the tetragrammaton; or they may be put conversely. note that ten is used as a sign of fellowship, lov

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

0. the father mingled every spirit from this triad. lydus, de mensibus, 20. taylor. 31. all things are supplied from the bosom of this triad. lydus, de mensibus, 20. taylor. 32. all things are governed and subsist in this triad. proclus in i. alcibiades. t. 33. for thou most know that all things bow before the three supernals. damascius, de principiis. t. 34. from thence floweth forth the form of the triad, being preexistent; not the first essence, but that whereby all things are measured. anon. z. or t. 35. and there appeared in it virtue and wisdom, and multiscient truth. anon. z. or t. 36. for in each world shineth the triad, over which the monad ruleth. damascius in parmenidem. t. 12 of 13 37. the first course is sacred, in the middle place courses the sun* in the third the earth is he

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

and was astounded at the amount of material, which would have cost thousands of pounds to have done] with mrs. felkin's approval, he changed a number of the letters on the enochian tablets from those of the h document which he deemed inaccurate. campbell rose to the rank of 9=2, and on the death of miss felkin, he held the highest grade in the order. this became something of an embarrassment, as the triad of chiefs were of the 8=3 level. in fact, campbell had to initiate one of the chiefs into the 9=2 level, as there were adepti at whare ra who at 8=3, were equal to some of the chiefs in rank. at whare ra, there was a distinct search for astral masters which appeared to be in most of the old g.d. and s.m. temples. in the late 1930s, mrs. felkin started to receive astral messages concernin

y no reason to search for secret golden dawn temples. the rituals, study material and grades are available for all those who wish to work and study for them. the repression in whare ra had to be experienced to be believed. it became so bad that one of the chiefs, a certain as, actually walked out due to quarrels concerning teaching methods. this was a pity, as he was considered the most gifted of the triad. the next major upheaval occurred with the introduction of anne davies of b.o.t.a. to new zealand. her visit to tiny new zealand received the highest possible publicity which made many fantastic claims. since many of the whare ra people had done, or were doing, the b.o.t.a. course, she was quite a celebrity. by this time, the felkins had all died; many of those at whare ra felt a certain

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

inmost sphere, as whirled through space the greater wheel, bearing the lesser seven, the two were fused. the fourth, the fifth, the sixth blended, merged and intermingled. the aeon closed, the work was done. the stars stood still. the eternal ones cried to inmost heaven "display the work. draw forth the stones" and lo, the stones were one. stanza v the moment manvantaric, for which had waited all the triads, the hour that marked the solemn point of juncture, arrived within the scope of time, and lo, the work was done. the hour for which the seven groups purushic, each vibrant to the sounding of the word, seeking the adding of the power, had waited for millennia, passed in a flash of time, and lo, the work was done. the first degree in mighty acclamation deeming the hour propitious, sounded

e logos or the septenate: 1. it produces a greatly increased vitality in the logoic centres on the fourth cosmic ether, due to reflex action, which is felt both above and below the plane of activity. 2. it stimulates the efforts of the highest specimens of the third kingdom, and a dual effect is produced through this, for the fourth kingdom in nature makes its appearance on the physical plane and the triads are reflected on the mental plane in the causal bodies to be found thereon. 3. as earlier said, the dense physical is linked and co-ordinated with the etheric bodies of the solar logos and of the planetary logos. therefore, the lower three planes are synthesised with the higher four, and the devas of an earlier mahamanvantara or solar cycle are brought into conjunction with those of a n

what the three major rays are to the seven groups of rays on the egoic subplanes of the mental plane. this phrase will bear meditating upon, and may convey much information to the intuitional thinker. there is a correspondence between the three permanent atomic triads, and the appearance of man in the third root race. a curiously interesting sequence of the three lines of force can be seen in: a. the triads of the involutionary group soul. b. the appearance of triple natured man in the third root race. c. the triads in the causal bodies of any self-conscious unit. these building devas are the ones who take up the sound as the ego sends it forth through certain of the transmitting deva agencies, and by the vibration which this sets up they drive into activity the surrounding deva essence in

and certain types of force are lacking, because he has as yet much cosmically to gain. it is the energy of this hierarchy (whose numbers are two and seven) which results in the manifestation of the divine androgyne, and in the seven centres of force which are the seven spiritual energies. hierarchy iii. the third creative hierarchy (or the eighth) is a peculiarly interesting one. they are called "the triads" for they hold in themselves the potencies of triple evolution, mental, psychical, and spiritual. these triads of life are inherently the three persons and the flower of the earlier system from a certain angle. from another angle, when studied as the "flower of the earlier eight" they are the eightfold points awaiting opportunity to flame forth. they are the devas who are ready for serv

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

arnations. gaps necessarily occur, and certain types of force are lacking because he has as yet much cosmically to gain. it is the energy of this hierarchy which results in the manifestation of the divine androgyne, and in the seven centres of force which are the seven spiritual energies. hierarchy iii. the third creative hierarchy (or the eighth) is a peculiarly interesting one. they are called "the triads" for they hold in themselves the potencies of triple evolution, mental, psychical, and spiritual. these triads of life are inherently the three persons of the trinity and the flower of the earlier system from a certain angle. from another angle, when studied as the "flower of the earlier eight" they are the eightfold points awaiting opportunity to flame forth. they are the devas who are

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

n appears which moves onward freed from all form yet subject still to limitations "within the circle of influence of the greater life" but not limited by life within the many forms which progress, surrounded by that circle, that divine ring-pass-not. there is still the broad confining sweep of the purpose and the life-intent of the planetary logos, but within that periphery and sphere of activity the triads move with perfect freedom. their onward push towards the higher states of being is carried out in conformity with the life urge of the one in whom they live and move and have their being. you will note, therefore, that these words in reality cover or deal with life processes and not with form building or the experience in forms, as usually understood. a consideration of these at present

BLUE EQUINOX

reme and most holy king. he will appoint a committee to assist hium and advise him in his work; and he will usually select one person from each of the governing bodies of the order. such is a brief outline of the government of the o.t.o. it combines monarchy with democracy: it includes aristocracy, and conceals even the seeds of revolution, by which alone progress can be effected. thus we balance the triads, uniting the three in one; thus we gather up all the threads of human passion and interest, and weave them into an harmonious tapestry, subtly and diligently with great art, that our order may seem an ornament even to the stars that are in the heavens at night. in our rainbow-coloured texture we set forth the glory of the whole universe. see to it, brother magician, that thine own threa

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

e researchers believe that the company's real masters were the banking families of northern italy, the black nobility.11 the strategy used by the british in china has become a blueprint for invasionby- drug-addiction ever since. they sponsored a mass addiction to opium until chinese society and vitality was torn asunder. the british government used a network of terrorism and organised crime, like the triads, the hong society, and the assassins, to carry out the trade on their behalf. when the chinese rulers reacted to stop the supply, the british used their military and naval might to defeat them. and the 'peace' treaty after the conflict then gave the british a guaranteed right to increase the flow of opium; to be paid compensation for the opium the chinese rulers had confiscated; and to

DAVID ICKE THE BIGGEST SECRET

eal masters were the banking families of northernitaly, the black nobility, but by then they were centred in london, anyway. the strategyused by the british in china has become a blueprint for invasion-by-drug-addiction eversince. they sponsored a mass addiction to opium until chinese society and vitality wastorn asunder. the british government used a network of terrorism and organised crime,like the triads, the hong society, and the assassins to carry out the trade on their behalf.these secret societies which ruthlessly eliminate anyone, especially their own, who do notcarry out orders, are merely threads in the same global network that connects with thefreemasons. they are, again, different masks on the same face. the drug trade was (andis) organised by the far east lodges of freemasonry

e. heroin is the most addictive of all opiate drugs, but it wasmarketed by bayer as: an heroic drug, without the addictive potential of morphine.the name heroin comes from heroic and its creators were indeed heroes to thebrotherhood, given the potential it had to cause untold strife and misery. today the fareast heroin trade is still organised by the freemasons through their interconnectedagents, the triads. these are the mafia of the far east and increasingly the westernworld also, as in v ancouver, canada. just to give you another example of the way thegame is played. the chinese ruler before the communist revolution was chiang kaishek, a member of an earlier form of the triads. the communist leader who toppledhim from power was mao tse tung, a grand orient freemason!15 he allowed the br

e did, he was a brotherhood placeman) andthe drug-business-as-usual continued. by 1983, the communist chinese had nine millionacres of poppy plantations and this is the foundation of the chinese economy, just as it isfor the western economy.16 without the drug trade, the world economy would collapse,so dependent has it become on the income and investments produced by the destructionof human life. the triads organise the production of heroin in the so-called goldentriangle. they are paid by the british brotherhood bankers of hong kong in goldbullion and some of this is paid by the triads to buy raw opium from the farmers. so theannual cycle goes on expanding. the cocaine trade out of south america is run by thesame people through their agencies like the cia. cocaine comes from the coca leaf

ymbol which is why the elite us military unit is called delta force. the pornographycollection in the library of congress is known as the delta collection and the delta, ortriad, is featured in the logos of hundreds of american businesses, including deltaairlines. not by coincidence delta is also the symbol of royal arch freemasonry. thisis where the name of the chinese organised crime operation, the triads (triangle),comes from and the elite grouping called the trilateral commission. when adnankhashoggi, the notorious global arms dealer, opened an american branch of hisoperation he called it triad america. khashoggi, a relative of the fayeds, is an associateof george bush, who is a close friend of queen elizabeth and prince philip. from 1968the queens delta and pine company attracted us g

DION FORTUNE MYSTICAL QABALA

is overshadowed by the higher self. one might, in fact, say that the four lower sephiroth form the personality, or unit of incarnation, of the tree; the higher triad of chesed, geburah .and [page 258] tiphareth form the individuality, or higher self, and the three supernals correspond to the divine spark. 13. it will be observed that although each sephirah is considered to emanate its successor, the triads are always represented, when once emanated and in equilibrium, as a pair of opposites manifesting in a functional third. in this, the lower triad, then, we find netzach and hid equilibriated in yesod, which is conceived as receiving their emanations. but it also received the emanations of tiphareth, and through tiphareth, of kether, because there is always a line of force working down a

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

ber, though one in essence, and all springing from cronus, a fourth, yet older god. the canaanites had their baal-spalisha or self-triplicated baal. the goths had their odin, vile, and ve, who are described as the three sons of bura, the offspring of the mysterious cow, and the celts had their three bulls, venerated as the living symbols of the triple hu or menu. to the same class we must ascribe the triads of the orphic and pythagorean and platonic schools; each of which must again be identified with the imperial triad of the old chaldaic or babylonian philosophy"[43 [43] faber, pagan idolatry, book vi, ch. ii, p. 470. the history of the catastrophe known as the deluge, which, it is claimed, took place either in armenia, at cashgar, or at some other place in the east, is observed, in late

GILBERT THE MAGICAL MASON

. vau, the equilibrated union of the two. iod is chocmah, he is binah, the vau is tiphereth, the second he is malkuth, the kingdom, in which we see the reflection, or rainbow of the crown, kether. such is the divine ideal in the three worlds: three triangles which are as one triangle, three complete ideals, three complete and absolute conceptions of the one god, three in one, and three in each of the triads, nine and one; the circle, and the axis around which the circle revolves; the essence and the existence of the two hieroglyphic signs of number, of the decad,the volatile and the fixed, the moveable and the stable, form variable to infinity, and being unchangeable in its essence, are the eternal balance of life. form undergoing improvement, and being reborn more full of life, after an a

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ect his function is analogous to that of the ego, in that material is admitted into consciousness only when the ego recognizes it. in most people the inner guard/ego devotes its attention exclusively to the requirements of the tyler/physical senses. as we will see in a moment, masonry requires the inner guard to place his attention elsewhere. above the swords of the two sentinels are two doves in the triads of feeling and awakening, respectively. the officers who wear these jewels are called the junior and senior deacons; and just as the dove is said to be a messenger of divine grace, so the deacons are messengers who convey commands and information on behalf of the more senior officers of the lodge. for me, they are analogous to those levels of consciousness called feeling and awakening w

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

es were given. the center panel is divided into seven parts or lesser rooms, and the lower has two gates, one at each end. the entire table contains forty-five figures of first importance and a number of lesser symbols. the forty-five main figures are grouped into fifteen triads, of which four are in the upper panel, seven in the central, and four in the lower. according to both kircher and levi, the triads are divided in the following manner: in the upper section 1. p, s, v--mendesian triad. 2. x, z, a--ammonian triad. 3. b, c, d--mompht an triad. 4. f, g, h-ompht an triad. in the center section 1. g, i, k--isiac triad. 2. l, m, n--hecatine triad. 3. o, q, r--ibimorphous triad. 4. v, s, w--ophionic triad. 5. x, y, z--nepht an triad. 6. z, h, q--serap an triad. 7. g, d (not shown, e--osiri

MORALS AND DOGMA

kollos, and _potrimpos, deities of light and thunder, of hell and of the earth; the ancient scandinavian to _odin, frea, and _thor; and the old etruscans to tina, talna, and minerva _strength, abundance, and _wisdom. while plato tells us of the _supreme good, the _reason_ or _intellect, and the _soul_ or _spirit; and philo of the _archetype of light _wisdom [s??a, and the _word; the kabalists, of the triads of the sephiroth. while the disciples of simon magus, and the many sects of the gnostics, confuse us with their _eons, emanations, powers, wisdom superior_ and _inferior, ialdabaoth, adam-kadmon, even to the three hundred and sixty-five thousand emanations of the malda tes. and while the pious christian believes that the word dwelt in the mortal body of jesus of nazareth, and suffered u

SEPHER YETZIRAH WESTCOTT

ne from the other; and the elohim set good over against evil, and made good things from good, and evil things from evil: with the good tested he the evil, and with the evil did he try the good. happiness (50) is reserved for the good, and misery (51) is kept for the wicked. 3. the three are one, and that one stands above. the seven are divided; three are over against three, and one stands between the triads. the twelve stand as in warfare; three are friends, three are enemies; three are life givers; three are destroyers. the three friends are the heart, the ears, and the mouth; the three enemies are the liver, the gall, and the tongue (52) while god (53) the faithful king rules over all. one above three, three above seven, and seven above twelve: and all are connected the one with the othe

SPENSER THE CULT OF THE ALL SEEING EYE 1960

the first triad consisted of ana (pluto, the "lord of darkness or death" belus (jupiter, the son of the egyptian osiris and the god whose temple was the original of the tower of babel;52 and hoa (neptune, strongly connected "with the serpent of scripture and. the tree of life" hoa's wife was the mother of belus.53 the cabalists lifted their entire sephirotic tree of life representing jehovah from the triads of the chaldean-babylonian pantheon (see sephirolh, part 1. the egyptian pantheon was even more ancient, dating from the 27th to the 30th centuries b.c. or even earlier, according to some sources. the sungods of egypt were nine in number. the chief among them was osiris, whose worship was universal. he was "the great deity of amenti or hades [hell" rawlinson described osiris' role as th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

although its influence on the course of chinese politics has been considerable, the triad has never been unduly concerned about which government happens to be in power. m delving deeper gboo how doy: the early history of chinese tongs in new york. h organized crime [online] http/ organizedcrime.about.com/library/weekly/aa0624 01a.htm. booth, martin. the dragon syndicates: the global phenomenon of the triads. new york: carroll and graf, 2001. chin, ko-lin. extortion, enterprise, and ethnicity. studies in crime and public policy. new york: oxford university press, 1996. huston, peter. tongs, gangs, and triads: chinese crime groups in north america. boulder, colo: paladin press, 1995. making the connection blasphemy an irreverent utterance or action showing a disrespect for sacred things or f

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