Michael Wynn's Occult Reference Library
THE WORLDS

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3 8 INITIATION CEREMONY

e. he is also the channel of the higher fire, aether, sun, and the spirit of the moon, ye are the leaders of air. and the great goddess bringeth forth the vast sun and the brilliant moon, and the wide air, and the lunar course and the solar pole. she collecteth it receiving the melody of ether, and of the sun, and of the moon, and of whatsoever is contained by air. unwearied doth nature rule over the worlds and works, so that the periods of all things may be accomplished. and above the shoulders of that great goddess is nature in her vastness exalted. thus far the voice of the kabiri. heg: conducts theoricus to hierophant's throne and hands to theoricus the solar creek cross. hiero: the solar creek cross is formed of 13 squares, which fitly refer to the sun's motion through the zodiac. the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ril of my life, exactly as i received it, on the planes of the igigi, the cruel celestial spirits from beyond the wanderers of the wastes. let all who read this book be warned thereby that the habitation of men are seen and surveyed by that ancient race of gods and demons from a time before time, and that they seek revenge for that forgotten battle that took place somewhere in the cosmos and rent the worlds in the days before the creation of man, when the elder gods walked the spaces, the race of marduk, as he is known to the chaldeans, and of enki our master, the lord of magicians. know, then, that i have trod all the zones of the gods, and also the places of the azonei, and have descended unto the foul places of death and eternal thirst, which may be reached through the gate of ganzir, w

rra! kanpa! the invocation of the marduk gate spirit of the great planet, remember! marduk, god of victory over the dark angels, remember! marduk, lord of all the lands, remember! marduk, son of enki, master of magicians, remember! marduk, vanquisher of the ancient ones, remember! marduk, who gives the stars their powers, remember! marduk, who assigns the wanderers their places, remember! lord of the worlds, and of the spaces between, remember! first among the astral gods, hearken and remember! in the name of the covenant sworn between thee and the race of men i call to thee! hearken and remember! from the gate of the mighty nergal, the sphere of the red planet, i call to thee! hearken and remember! marduk, lord of the fifty powers, open thy gates to me! marduk, god of fifty names, open th

of the mighty nergal, the sphere of the red planet, i call to thee! hearken and remember! marduk, lord of the fifty powers, open thy gates to me! marduk, god of fifty names, open thy gates to thy servant! by the name which i was given on the sphere of nergal, i call to thee to open! gate of the great god, open! gate of the god of the double-headed axe, open! gate of the lord of the world between the worlds, open! gate of the conqueror of the monsters from the sea, open! gate of the golden city of sagalla, open! ia dag! ia gat! ia margolqbabbonnesh! ia marrutukku! ia tuku! suhrim suhgurim! zahrim zahgurim! axxanngabannaxaxagannababillukuku! the invocation of the ninib gate spirit of the wanderer of the wastes, remember! spirit of the planet of time, remember! spirit of the plane of he hunt

burned in the new bowl, and the sword of the watcher, with his sigil engraved thereupon, at hand, for he will inhabit such at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different from that of the gods, and it is said that he was with kingu and his hordes at the time of the war between the worlds, but was dissatisfied and did cleave unto the armies of lord marduk. wherefore it is wise to conjure it in the names of the three great watchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssara

ag-thoth. therefore, thine obligation is as of the gatekeep of the inside, agent of marduk, servant of enki, for the gods are forgetful, and very far away, and it was to the priests of the flame that covenant was given to seal the gates between this world and the other, and to keep watch thereby, through this night of time, and the circle of magick is the barrier, the temple, and the gate between the worlds. know, fourthly, that it is become the obligation of the priests of the flame and the sword, and of all magick, to bring their power to the underworld and keep it chained thereby, for the underworld is surely the gate forgotten, by which the ancient ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth, riding on the air, and upon the

aces of man, seeking also to become like man, but these are not to be spoken to, lest the priest become afflicted with madness, and become unto a living lalassu which must needs be slain and the spirit thereof exorcised, for it is evil and causeth only terror, and no good can come of it. it is like the lalartu, and of the same family as that, save the lalartu was once living and is caught between the worlds, seeking entrance into one or the other. and it must not be permitted entrance into this, for it is of a sickened constitution and will slay mothers at birth, like unto lamashta, the queen of sickness and misery. and the signs by which these things may be summoned are these, if the priest have need of them, but know that it is not lawful: and this is the seal of the lalassu and this is

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

y some mightier mind in the same proportion. nor have we any warrant for accusing hru of ignorance or error if we read the tarot to our own delusion. he may have known, he may have spoken truly; the fault may lie with our own insight<planes. yet as mr. russell shows "op cit. p. 61, the worlds which lie behind phenomena must possess the same structure as our own "every proposition having a communicable significance must lie in just that essence of individuality which, for that very reason, is irrelevant to science. just so: but this is to confess the impotence of science to attain truth, and to admit the urgency of developing a mental instrument of superior capacity> the mast

t. 1. i am he! the bornless spirit! having sight in the feet: strong, and the immortal fire! 2. i am he! the truth! 3. i am he! who hate that evil should be wrought in the world! 4. i am he, that lighteneth and thundereth! 5. i am he, from whom is the shower of the life of earth! 6. i am he, whose mouth ever flameth! 7. i am he, the begetter and manifester unto the light! 8. i am he, the grace of the worlds! 9 "the heart girt with a serpent" is my name! section h. the "charge to the spirit. come thou forth, and follow me: and make all spirits subject unto me so that every spirit of the firmament, and of the ether, upon the earth and under the earth: on dry land, or in the water: of whirling air or of rushing fire, and every spell and scourge of god, may be obedient unto me! section j. the

feast for water; a feast for life and a greater feast for death "a feast every day in your hearts in the joy of my rapture" 351 "a feast every night unto nu, and the pleasure of uttermost delight"(the "priest "mounts the third step" the priest: thou that art one, our lord in the universe, the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance, enlightening the worlds, is also the breath that maketh every god even and death to tremble before thee- by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu

e art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds: the world<equinox i, 7 has "word> that is god is none other than he. 3. now then shall he end his speech with silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the u

ALEISTER CROWLEY MAGICK WITHOUT TEARS

141 manifest. they are actually an expansion of the tarot (obviously, the tarot itself as a whole is a universal pantacle- forgive the pleonasm! each card, especially is this true of the trumps, is a talisman; and the whole may also be considered as the lamen of mercury. it is evidently an idea far too vast for any human mind to comprehend in its entirety. for it is "the wisdom whereby he created the worlds) the decisive advantage of this system is not that its variety makes it so adaptable to our needs, but that we already posses the invocations necessary to call forth the energies required. what is perhaps still more to the point, they work without putting the magician to such severe toil and exertion as is needed when he has to write them out from his own ingenium. yes! this is weakness

scious manifestation of chiah, the creative magic without tears get any book for free on: www.abika.com 297 energy; and although (like everything else) it is shown both on the spiritual and the physical planes, its most important forthshowing is on the "magical" plane, because it actually produces phenomena which partake of all these. it is the true will on the creative plane "by wisdom formed he the worlds" so soon as its thaumaturgy is accomplished, it is, through binah, understood as the logos. thus in sex we find every one of the primary correspondences of chokmah. being thus ineffable and sacrosanct, it is (plainly enough) peculiarly liable to profanation. being profaned, it is naturally more unspeakably nasty than any other of the "mysteries" you will find a good deal on this subject

ll magical action may be classed as under the formula of progression from the "0" to the "2; in other words it is complete extraversion. the aspiring magician only analyses himself for the purpose of finding new worlds to conquer. his first objective is the astral plane; its discovery, the classification of its tenants, and their control. all his early practises therefore are devoted to exploring the worlds which surround (if you choose, or if your prefer- are contained in) the object of sense. if there is a tree in your garden, you want to find out whether that tree is occupied by a nymph or a nat, and if so, what are they like? how do they act? how can you make them useful to your purpose? it is in fact the ordinary every-day scientific method of exploration. the only difference is that

ALEISTER CROWLEY SEPHER SEPHIROTH

: aleph being air (spiritus, daleth standing for md blood, and mem being both water and the initial of mym, water. cf. 203& 447 )rb md) uriel or auriel: archangel of earth (lit. resp. gflame of el h and gmy light is el h) l)yrw) in vision h)rmb wine; bitumen; an ass (from gto disturb h) rmx mercy; womb; vulture mxr a lance xmr archangel of chokmah l)yzr 249 fear, terror rwgm 250 the living god of the worlds, or of the ages mymlw(h yxl) midday (the south) mwrd habit; action (ch) rwdm lamp; prosperity; instruction rn shout, rejoicing nr 251 fir, cedar (cf. 208) nr) the angel uriel: gvrih1 h, i.e. magical force (see lytton fs gcoming race h, and abra-melin fs forehead lamin) lhyrw 252 serpent fs den hrw)m 253 proselytes myrg matred (i.r.q. 996) dr+m 254 an ass rwmx a mark, aim hr+m a solemn p

txt pure, innocent *px balances (ch *nynz)m the three that bear witness, above and beneath, respectively (md) the spirit, the water, and the blood: aleph being air (spiritus, daleth standing for md blood, and mem being both water and the initial of mym, water. cf. 203& 447*)rb md) mercy; womb; vulture *mxr to steam; darkness *k#x 809 shut up; body *pwg children *p+ 810 cain *nyq the living god of the worlds, or of the ages *mymlw(h yxl) midday (the south *mwrd 812 son of the right hand *nymynb 813 signs, marks, tokens twtw) ararita: a name of god which is a notariqon of the sentence dx) wzhrwmt wdwxy#)r wtwdx#)r dx, gone is his beginning: one is his individuality: his permutation one h (referred to the points of the hexagram, with the alephs forming the upright triangle, yod in the centre

ALEISTER CROWLEY THE HEART OF THE MASTER

f the master. and, all in one, it is the universe in manifestation. the heart of the master get any book for free on: www.abika.com 15 also; i hear the seven-fold song thereof. carmen. by wisdom forms he matter and space and time, experience to sublime. by virtue spends he his own life through all; mercy majestical. by energy revolves he all in stress of change, the limitless. by order gathers he the worlds of light in beauty infinite. by love destroys he all to recreate fresh phantasies to fate. by reason reckons he his governance, the wonder of his chance. by purity absolves he all his will from every image of ill. in silence he resumes each perfect part to rapture of his heart, his, in whose truth of nature all things are, the still and shining star. iii. the temple of truth the initiat

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

schopenhauer and fichte. there is also most probably a very lofty secret interpretation. i suggest: the- the essential aleph-taw, azoth, etc. word- chokmah, thoth, the logos, the second emanation. of- the partative, binah, the great mother, the- chesed, the paternal power, reflection of the "the" above. law- geburah, the stern restriction. is- tiphereth, visible existence, the balanced harmony of the worlds. thelema- the idea embracing all this sentence in a word. or: theta the- teth, the lion "thou shalt unite all these symbols into the form of a lion" epsilon word- he, the letter of breath, the logos. lambda of- lamed, libra the equilibrium. eta the- cheth, 418, abrahadabra. mu law- mem, the hanged man, or redeemer. alpha is- aleph the 0 (zero, nuit, which is existence. thelema- the sum

ALEISTER CROWLEY THE OTO GNOSTIC MASS

re and a feast for water; a feast for life and a greater feast for death. a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu

ALEISTER CROWLEY THE QABALAH

the spirit of the elohim of life. 11 in passages mercifully omitted by crowley from the present article t.s. 12 given the timescales involved it is prima faci far more likely that the early qabalists (such as the author of the sepher yetzirah) were influenced by pythagorean number mysticism t.s. liber lviii 11 now, we find that before the deity conformed himself thus i.e, as male and female that the worlds of the universe could not subsist, or, in the words of genesis (i, 2) the earth was formless and void. these prior worlds are considered to be symbolized by the kings that reigned in the land of edom, before there reigned a king over the children of israel ,13 and they are therefore spoken of in the qabalah as the edomite kings. this will be found fully explained in various parts of thi

ALEISTER CROWLEY THE SWORD OF SONG

d the light of asia somehwere. surely you don t read edwin arnold? i do, said the god disconsolately, we hindu gods have to. it s the only way we can get any clear idea of who we really are. well, here was perdu r abu, after his latest fiasco, installed as a worthy, respectable, perfect, ancient and accepted, just, regular mahabrahma. his only business was to meditate, for as long as he did this, the worlds the whole system of 10,000 worlds would go on peaceably. nobody had better read the lesson of the bible the horrible results to mankind of ill-timed, though possibly well-intentioned, interference on the part of a deity. well, he curled himself up, which was rather clever for a formless abstraction, and began. there was a grave difficulty in his mind an obstacle right away from the word

ALEISTER CROWLEY EQ I 1

n stars of heaven, and out of whose mouth flashes forth a flaming sword of fire. there dost thou sit counting the orbs of space, and the souls of men: and we tremble before thee, 170 worshipping, glorifying, supplicating, beseeching; lest perchance thou cast us back into the furnace of destruction, and place us not among the gold and silver of thy treasury. true, thou hast been the great miser of the worlds, and the balances of thy treasure-house have weighed out heaven and hell. thou hast amassed around thee the spoil of the years, and the plunder of time and of space. all is thine, and we own not even the breath of our nostrils, for it is but given us on the usury of our lives. still from the counting-house of heaven thou hast endowed us with a spirit of grandeur, an imagination of the v

but ye shall know of this hereafter! spoil thyself if so thou readest thyself; but if it is written adorn thyself, then spare not the uttermost farthing, but deck thyself with all the jewels and gems of earth; and from a child playing with the sands on the sea- shore shalt thou become god, whose footstool is the abyss, and from whose mouth goeth forth the sword of the salvation and destruction of the worlds, and in whose hand rest the seven stars of heaven. 198 the wanton there is a woman, young, and beautiful, and wise, who grows not old as she dances down the centuries: she was in the beginning, and she will be in the end, ever young, ever enticing, and always inscrutable. her back is to the east and her eyes are towards the night, and in her wake lieth the world. wherever she danceth, t

ALEISTER CROWLEY EQ I 5

reflections in that direction. and so to the west, and so to the north, till all around you, in the four directions, you have penetrated all beings with these thoughts of love. and then you imagine your thought as striking downwards, and embracing and including all beings beneath you, repeating the same formula, and lastly as going upwards, and suffusing with the warmth of your love all beings in the worlds above. thus you will have meditated upon all beings with thoughts of love, in all the six directions of space: and you have finished the meditation on love. in the same way, using the same formula, do you proceed with the other three sublime states. thinking of all beings who are involved in the samsara cakka, involved in the endless sorrow of existence- thinking especially of those in

is elohim. again, we are usually told that the holy spirit is masculine. but the word rvch, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah "achth rvch alhim chiim, achath (feminine, not achad, masculine) ruach elohim chimm: one is she the spirit of the elohim of life" now, we find that before he deity conformed himself thus "i.e, as male and female- that the worlds of the universe could not subsist, or, in the words of genesis "the earth was formless and void" these prior worlds are considered to be symbolised by the "kings who reigned in edom before there reigned a king in israel" and they are therefore spoken of in the qabalah as the "edomite kings" this will be found fully explained in various parts of this work. we now come to the consideratio

iantly comest on the brains of men to the slow illumination of desire; the old enchanted palace of the will is thine, and god-like dreams of eld are thine, of the underworld of the stars, beneath the sea, beyond the cloudy palaces of the hills. ah! never hath the dawn been nearer thee! fallen to idle sleep, and borne within the temple of mind, the soul of night is bared under the starry canopy of the worlds, and the lamp is set upon her bier; let be, let her still slumber! oh, my radiant one, thou that art born of the dew and of the stars, 122 come thou to me, while that the soft night sleeps, o thou far inmost and supernal dawn, o thou that bearest the torch for the feast o' the gods! in the core of night i found thee, and a rose was thy heart, and thorns were thy crown, and tiny rosebuds

ALEISTER CROWLEY EQ I 5

a white horse, and yet again another angel upon a black bull. and now there comes a lion and swallows the two latter angels up. the first angel goes to the lion and closes his mouth. and behind them are arrayed a great company of angels with silver spears, like a forest. and the angel says: blow, all ye trumpets, for i will loose my hands from the mouth of the lion, and his roaring shall enkindle the worlds. then the trumpets blow, and the wind rises and whistles terribly. it is a blue wind with silver specks; and it blows through the whole aethyr. but through it one perceives the lion, which has become as a raging flame. and he roareth in an unknown tongue. but this is the interpretation thereof: let the stars be burnt up in the fire of my nostrils! let all the gods and the archangels and

p in the fire of my nostrils! let all the gods and the archangels and the angels and the spirits that are on the earth, and above the earth, and below the earth, that are in all the heavens and in all the hells, let them be as motes dancing in the beam of mine eye! i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the worlds are blown before me. thou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far-darting. and my body is the body of the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one

like a warm bath of myrrh and ambergris; bathe thyself therein. the blood of my heart is all gathered upon my lips if i kiss thee, burns in my fingertips if i caress thee, burns in my womb when thou art caught up into my bed. mighty are the stars; mighty is the sun; mighty is the moon; mighty is the voice of the ever-living one, and the echoes of his whisper are the thunders of the dissolution of the worlds. but my silence is mightier than they. close up the worlds like unto a weary house; close up the book of the recorder, and let the veil swallow up the shrine, for i am arisen, o my fair one, and there is no more need of all these things. if once i put thee apart from me, it was the joy of play. is not the ebb and flowing of the tide a music of the sea? come, let us mount unto nuit our m

g, drinking, drinking, drinking of the dew. i cannot describe to you the joy and the exhaustion of everything that was, and the energy of everything that is, for it is only a corpse that is lying on the moss. i am the soul of the aethyr. 28 now it reverberates like the swords of archangels, clashing upon the armour of the damned; and there seem to be the blacksmiths of heaven beating the steel of the worlds upon the anvils of hell, to make a roof to the aethyr. for if the great work were accomplished and all the aethyrs were caught up into one, then would the vision fail; then would the voice be still. now all is gone from the stone. ain el hajel "november" 26, 1909. 2-3.25 p.m. the cry of the 23rd aethyr, which is called tor. in the brightness of the stone are three lights, brighter than

the blood of everything that liveth is gathered therein, and the wine thereof laid up and matured and consecrated, and worthy to gladden the heart of my father. for my father is weary with the stress of eld, and cometh not to her bed. yet shall 84 this perfect wine be the quintessence, and the elixir, and by the draught thereof shall he renew his youth; and so shall it be eternally, as age by age the worlds do dissolve and change, and the universe unfoldeth itself as a rose, and shutteth itself up as the cross that is bent into the cube. and this is the comedy of pan, that is played at night in the thick forest. and this is the mystery of dionysus zagreus, that is celebrated upon the holy mountain of kithairon. and this is the secret of the brothers of the rosy cross; and this is the heart

f the body and the soul. he speaks with such a terrible roaring that it is impossible to hear the words; one catches a a phrase here and there, or a glimpse of the idea. with every word he belches forth smoke, so that the whole aethyr becomes full of it. and now i hear the angel: every particle of matter that forms the smoke of my breath is a religion that hath flourished among the inhabitants of the worlds. thus are they all whirled forth in my breath. now he is giving a demonstration of this operation. and he says: know thou that all the religions of all the worlds end herein, but they are only the smoke of my breath, and i am only the head of the great dragon that eateth up the universe; 130 without whom the fifth aethyr would be perfect, even as the first. yet unless he pass by me, can

the mansions of the house of my father, but there cometh an ox that shall set his forehead against the house, and it shall fall. for all these things are the toys of the magician and the maker of illusions, that barreth the understanding from the crown. o thou that hast beheld the city of the pyramids, how shouldst thou behold the house of the juggler? for he is wisdom, and by wisdom hath he made the worlds, and from that wisdom issue judgements 70 by 4, that are the 4 eyes of the double-headed one; that are the 4 devils, satan, lucifer, leviathan, belial, that are the great princes of the evil of the world. 142 and satan is worshipped by men under the name of jesus; and lucifer is worshipped by men under the name of brahma; and leviathan is worshipped by men under the name of allah; and b

ALEISTER CROWLEY EQUINOX EQ I 2

nearer to the self, these glyphs, however, being formless and nameless; they are not truly perceived, but one is somehow aware of them. unfortunately, the tendency to fall into effect (beta) makes it very difficult to concentrate on the analysis of these ideas, so that one is hurried on to a similar examination of the next thought. it is curious, though, to notice how this analysis corresponds to the worlds of the qabalah, the single "pure soul" at the back of all, the shadowy "creative" world, the varied "formative world" and the single though concrete "material" world. it puzzles one, too (at the time, in the very course of the analysis, to ask: if the external simple impression be made up of so many glyphs, and each of these again of many more, how can one ever return to the "pure soul?

rulers (zoroaster. but before i may proceed unto the qabalistical<qabalah, qof-bet-lamed-heh, by tarot "the mystery shown forth in balanced disposition by command> enumeration and analysis of the text, a certain preamble in the fruitful fields of that science will become necessary. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis "the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of life" that which is behind and beyond all number and all thought (even as the ain soph with its mighty veils depending back from kether is behind and beyond all manifestation) is the number 0. its symbol is the very emblem of infinite space and inf

e the all-father, the all-begetter- generating and producing all. the next step is the division into two. thus was manifested the great dual power of nature. as above, so below. and thus we find that the simple division into two is the method of multiplication of the amoeba, the lowest, simplest, and most absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow- these are her manifested powers in nature- where also she binds the "great waters" to her will. now in the yetziratic attribution is the second number, beth("i.e" a house, an abode, the dwel

rpents show again the dualistic power("note- woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal 169 fire hb:shin "for all things did the father of all things perfect, and delivered them over unto the "second mind; whom all races of men call 'first) behold, then, in these 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<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, vi

ding circle represents the underlying idea of the number 0: the infinite: parabrahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation- 4. in the worlds- assiah: in the taro, the princess- the throne of the spirit: in the tetragram, the he final, and in symbolic language- the daughter: in the cycle of life (birth, life, death, resurrection, the forth; in the keys of the book universal, the empress, kappa-omicron-rho-eta kappa-omicron-sigma-mu-omicron-upsilon, the virgin of the world, venus, aphrodite: centrum in trigonis centri- by what

the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture "in the beginning desire, tanha, arose in it: which was the primal germ of mind" now in the aryan mythology tanha, desire, was the god of love, kama; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. the next word in the great name of god the vast one: aleph-lamed-heh-yod-memfinal. let us meditate upon its mystery! herein behold 182 five letters: in its centre is the great letter hb:heh, mother supernal. five once more; and its first and last letters are once again aleph-memfinal, 41, the mother, and 5, the maternal essence. and its

reof the key is 5. wherefore we say that this great name is 5 in its form symbolic. 5 in the heart of its power: the beginning and the end thereof are 5; and 5 is it in its venerable essence! turn now back unto the third symbol; gaze at it steadily for a few moments, and see hidden in the six-fold seal of creation the five-fold star of unconquered will. for this was the divine force which created the worlds! power eternal, power resistless, power all-dominating, in its absolute supremacy- gleaming as the great name elohim in the heart of the six- fold star! flaming as the purifying fire, purging and ordering the chaos of the night of time! as in the midst of the letters of the verse we saw the words aleph-taw-heh -heh yod-memfinal "thou in extension" so also does the name elohim read aleph

ALEISTER CROWLEY EQUINOX EQ I 3 3

ionate lash of whose encircling hand scatters mankind before thy fury as the wind-scud from the stormy breast of ocean. 3. o thou sovran singer of the revelling winds, whose voice is as a vestal troop of bacchanals awakened by the piping of a pan-pipe. i know thee! o thou dancing flame of frenzied song, whose shouts, like unto golden swords of leaping fire, urge us onward to the wild slaughter of the worlds. 4. o thou sovran might of the most ancient forests, whose voice is as the murmur of unappeasable winds caught up in the arms of the swaying branches. i know thee! o 19 thou rumble of conquering drums, who lulleth to a rapture of deep sleep those lovers who burn into each other, flame to fine flame. 5. o thou sovran guide of the star-wheeling circles, the soles of whose feet smith plume

night as the burnished gold of a lance thrust into a poisonous dragon of adamant, for the glory and splendour of thy name. 13. ah! but i rejoice in thee, o thou my god; thou self-luminous refulgent brilliance; thou eye of light that hath no eyelid; thou turquoise-studeed sceptre of deed: yea, i rejoice in thee, thou white furnace womb of energy; 40 o thou spark-whirling forge of the substance of the worlds; i rejoice, yea, i shout with gladness! till i mount as a white beam unto the crown, and as a breath of night melt into the golden lips of thy dawn, in the glory and splendour of thy name. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 41 the chapter known as capricorn the twelvefold humiliation of god a

ALEISTER CROWLEY EQUINOX EQ I 3

his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will's command, to know that view beyond the veil. o petty purities and pale, these visions i have spoken of! 25 the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul

ALEISTER CROWLEY EQUINOX EQ I 4 2

m of great shiva the destroyer, who openeth his eye, and all is not. and behold! he was balanced in the crack, and the void was filled, and nature was content. and elohim gibor, and kamael the mighty and his seraphim, and graphiel, and bartzabel, and all the inhabitants of madim shouted for joy and gave glory and honour and praise to the great white spirit; and the sound of their rejoicing filled the worlds. now for one thousand myriad eternities the great white spirit maintained himself as the pillar of infinitude in the midst of the little crack that he had overlooked; and lo! he was very weary "i cannot stay like this for ever" he exclaimed; and returned into his human shape, and filled the bowl of his pipe, and lit it, and meditated. and i awoke, and behold it was a dream. then i too l

ALEISTER CROWLEY EQUINOX EQ I 4

d the voice of the world swept by me, making in mine ears the noise of tumbling waters; but two voices i heard, and they spake one to the other "who stands with downcast eyes in the temple of our lady" and the answer "a wanderer from the world who hath sought the halls of silence; yet knoweth he not the bride of the darkness, her of the sable wings, and eyes of terrible blindness that see through the worlds and find nothing and nothing, who would smite the worlds to peace, save that so she would perish, and cannot, for that she is a goddess silent and immortal, utterly immortal in the gods' eternal darkness" and the first voice cried "oh, that we might perish, and become as pearls of blackness on the breast of the silence, lending the waste places of the world our darkness, that the vision

in itself and not in its appearance. it has been pointed out in a past chapter how that in the west symbol has been added to symbol, and how that in the east symbol has been subtracted from symbol. how in the west the magician has said "as all came from god so must all proceed to god" the motion being a forward one, and acceleration of the one already existing. now let us analyze what is meant by the worlds of the yogi when he says "as all came from god so must all return to god" the motion being, as it will be at once seen, a backward one, a slowing down of the one which already exists, until finally is reached that goal from which we originally set out by a cessation of thinking, a weakening of the vibrations of illusion until they cease to exist in equilibrium.7 52 7 "the forces of the

and fear. for just as one who dallies with a beloved wife has no consciousness of outer or inner, so the spirit also dallying with the self, whose essence is knowledge, has no consciousness of inner or outer. that is his real form, wherein desire is quenched, and he is himself his own desire, separate from desire and from distress. then the father is no longer father, the mother no longer mother, the worlds no longer worlds, the gods no longer gods, the vedas no longer vedas. this is his supreme goal. as theory alone cannot for ever satisfy man's mind in the solution of the life-riddle, so also when once the seeker has become the seer, when once actual living men have attained and become adepts, their methods of attainment cannot for long remain entirely hidden.30 and either from their tea

and attribute the purification of the striver, the attainment of the state of "stainless deeds" to the great love wherein he must now enshrine all things. in detail the differences between buddhism and the yoga are verbal; in essence, man, at this stage, becomes the lover of the world, and love is the wand of the magician, that wand which conquers and subdues, vivifies, fructifies and replenishes the worlds, and like the cad uceus of hermes it is formed of two twining snakes. v "right livelihood" up to this stage man has been but a disciple to his holy guardian angel, but now he grows to be his equal, and in the flesh becomes a flame-shod adept whose white feet are not soiled by the dust and mud of earth. he has gained perfect control over his body and his mind; and not only are his speech

was withdrawn beneath the falling veil of darkness, and in purples and greys 267 or rupa visions. that is, visions of the three lights of the gunas. see "the herb dangerous" the equinox, vol. 1, no. 2. 268 the great vision of vishnu. see the eleventh discourse on the bhagavad-g ta "unnumbered arms, the sun and moon. thine eyes. i see thy face, as sacrificial fire blazing, its splendour burneth up the worlds" verse 19. 269 adonai. the vision of the holy guardian angel. 270 atma-darshana, the universal vision of pan, or the vision of the universal peacock. it has many forms. 271 vision of shiva, which destroys the atma-darshana. the god shiva opens his eye, and equilibrium is re-established. glorious beyond imagining, sad beyond conceiving, faded the superb herald of the day. but mine eyes h

ALEISTER CROWLEY EQUINOX EQ I 6 2

was born, and shall return to me! i am: for men and beings passionate, for mine own self calm as the river-cleaving lotus-borne lord of silence: i create or discreate, both in my bosom heaving: my lightest look is mother of a fate: my fingers sapphire-ringed with sky are weaving ever new flowers and lawns of life, designed nobler and newer in mine older mind. i am: i am not, but all-changing move the worlds evolving in a golden ladder, spiral or helical, fresh gusts of love filling one sphere from the last sphere grown gladder; all gateways leading far to the above. even as the bright coils of the emerald adder climb one by one in glory of sunlight, climb my children to me up the steep of time. i am: before me all the years are dead, and all the fiery locks of sunrise woven into the gold a

ALEISTER CROWLEY EQUINOX EQ I 6

41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amen. 22 liber cheth vel vallvm abiegni svb figvra clvi 23 a. a. publication in class a. imprimatur: n. fra a

ught endures, and the love- ah what is the dream we adore? suppose the infinite peace of the heart, jeanne! the crest and crown of labour and art, of the mystic quest, of the toil of the saint, the mount on whose slopes the strongest faint, jeanne! suppose that peace of god, that house of delight of the bridegroom and the spouse, were only the calm of the chewing cows, jeanne! suppose that in all the worlds inane there were one thing only vexed and vain, turbulent, troubled, and insane, jeanne! suppose that the universal plan had but one flaw, and that flaw were man! 50 then- even then- we are here, jeanne! we love- we shall die, sweet heart, take cheer, jeanne! we are bound to a fate that brings release; we move in a moil that must one day cease; we shall win to the everlasting peace, jea

nothing behind. it is through that that you must pass "this veil is god. i am a holy nun in the trance called rampurana. i am canonised. my name is on every banner. my face is worshipped by every nation. i am a pure virgin; all the others are soiled. thought is worse than deed. all my thoughts are holy. i think. i think. i think. by the power of my thought i created the word; and by the word came the worlds. i am the creator. i will write my law upon tablets of jade and onyx" rolles bowed his head in silence "i am thought itself" she went on quietly "and all thought is i. i am knowledge. all knowledge is in three. three hundred and thirty-three. i am half the master. i have cut him in two" the adept shuddered "that was when i was an axe. i will not be an arrow. i will be an axe" she gave a

; the rose of the world is buried under the soil of every star that glows, a hanging lamp, under the firmament. there shall be no more roses, no more roses, until the spring of the stars shall fall on the world. then shall be light again, o secret rose, and thou shalt be born anew, with radiant star-light for dew, and all thy petals shall be dreams crystallised of the gods who swing the chains of the worlds in space; and at the heart of thee shall be the secret knowledge, the sacred word, the logos of the throbbing universe. and the years shall pass in myriads over the tree whereon thou bloomest, o my rose of the worlds! and one shall pluck thee forth, and love and death shall lie together, and there shall be born he who shall bear for ever into life the rose-tipped lilies under the silent

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

man family, and to a power outside himself which he must perforce explain. this it is which has led, for instance, to the evolution of the christian and jewish point of view, which posits a god outside the solar system, who created it, but was himself extraneous to it. these systems of thought teach that the world has been evolved by a power or being who has built the solar system, and who guides the worlds aright, keeping our little human life in the hollow of his hand, and "sweetly ordering" all things according to some hidden purpose which it is not possible for us, with our finite minds, to glimpse, still less to understand. this is the religious and supernatural point of view, and is based on the growing self-consciousness of the individual, and in a recognition of his own divinity. l

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

f all manifested phenomena is the enunciated sound, or the word spoken with power, that is, with the full purpose of the will behind it. herein, as is known, lies the value of meditation, for meditation produces eventually that inner dynamic purpose and recollection, or that internal ideation which must invariably precede the uttering of any creative sound. when it is said that the logos produced the worlds through meditation it means that within his own centre of consciousness there was a period wherein he brooded over and meditated upon the purposes and plans he had in view; wherein he visualised to himself the entire world process as a perfected whole, seeing the end from the beginning and being aware of the detail of the consummated sphere. then, when his meditation was concluded, and

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

structive one in the world. if we study the various cosmologies of the world, we shall see that the process of creation was carried on by the means of sound or speech or the word. we have it in the christian bible "in the beginning was the word, and the word was god. all things were made by him and without him was not anything made that was made."91(257) thus, according to the christian teaching, the worlds were made by the word of god. in the hindu scriptures we will find that the lord vishnu, who stands for the second person of the trinity, is called "the voice" he is the great singer who has built the worlds and the universe by his song. he is the revealer of the thought of god who has constructed the universe of solar systems. just as the christian speaks about the great word, the word

they work and the quality of energy or life which they put behind their words. to the various solar logoi of the vast constellations that are apparent when we scan the starry heavens, the quality of the logos of our solar system is seen through the medium of that great thought form he has built by the power of his speech, and which is energised by his particular quality of love. when god speaks, the worlds are made and at this present time he is only in process of speaking. he has not yet concluded what he has to say, and hence the present apparent imperfection. when that great divine phrase or sentence which occupies his thought is brought to a close, we will have a perfect solar system inhabited by perfect existences. through speech a thought is evoked and becomes present; it is brought

service that for many lives have been probably a dream or an impossible vision. when he is proficient in these two things stabilisation and manipulation then, and only then, are committed to him the words and secrets which produce the demonstration on the physical plane of spiritual, or monadic, energy by means of the soul or egoic energy, utilising in its turn the energy of the material forms in the worlds, or what we might call bodily energy. this has been expressed in the following mystical and occult phrase "when the jewel sparkles as does the diamond under the influence of the rays of the blazing sun, then the setting likewise gleams and rays forth light. as the diamond shines with increasing- 673- a treatise on cosmic fire copyright 1998 lucis trust brilliance, the fire is generated

physical plane, which is in its turn a correspondence to the physical sun. thus the tiny atom man is linked with the great central life of the solar system. this fifth hierarchy is equally, under the law, a distributor of energy to the fifth subplane of each plane in the system, only it must be borne in mind that in the three worlds, it is the fifth subplane counting from above downward whilst in the worlds of superhuman evolution, it is the fifth counting from below upwards. this hierarchy wields, as we know, the dual aspects of manas, one in the three worlds and one which makes itself felt in higher spheres. it is necessary to bear in mind that all these groups are (even when termed "formless) the true forms of all that persists, for all are in the etheric body of the solar logos or plan

eyes are closed, yet naught that passes in the greater cosmic seven is missed by them. they see, and yet they vision not; they hear and yet their ears are deaf. three times the eye of shiva closes and three times it opens wide. thus three great groups of lotus lords are impelled upon their way. one group is called the "lotus lords of deep unseeing sleep" they dream, and as their dreams take form, the worlds speed on. the great and cruel maya of the planes of sweet illusion comes into being, draws into its snare the points of unconnected light, and dims their lustre. thus is the work pursued. the eye through which these lotus lords contact the planes of cosmic vision is inward turned. they see not that which is upon the outer rim. the second group has for its name "the lords of the inner lo

ght. naught is. sound dies away. the words are lost, for there is none to hear. the colours fade, and every point grows dim. the ocean passes into quietude. the mother slumbers and forgets her son. the father too retreats within the unknown place where fire lies hidden. the serpent stretches forth inert. its coils smother the lower fire and choke the sparks..silence reigns. the absent lhas forget the worlds and play at other games..all passes into nothingness. yet still the lhas themselves remain. the mysterious lhas of the fivefold force unite their thought, sink into meditation deep and link the first and third. the worlds emerge, and rushing into forms prepared pursue their cycles- 758- a treatise on cosmic fire copyright 1998 lucis trust the twelve-pointed play their part and are the r

ALICE A BAILEY05 THE LIGHT OF THE SOUL

sence. i i. the sound or word. iii. the object. 1. spirit. 1. the soul. 1. body 2. pneuma. 2. the psyche. 2. form 3. the father. shiva 3. the son. vishnu. 3. the holy spirit. brahma 4. the monad. the one. 4. the cosmic christ. 4. the vehicle of life and of incarnation. 5. the eternal will or purpose. 5. eternal love-wisdom. 5. eternal activity and intelligence. 6. one great breath. 6. the aum. 6. the worlds. 7. life. 7. consciousness aspect. 7. activity aspect. 8. synthesising energy. 8. attractive force. 8. matter. 9. first aspect. 9. second aspect. 9. third aspect. in the mind of man these three aspects are confused and that which is outward and objective is usually recognized as reality. this is the great maya or illusion and can only be dissipated when the perceiver can distinguish the

on of the intensest rapidity is required. in the yogin his acts on the physical plane are so synchronized with his thought processes, his decisions are so instantaneous and his ends so swiftly achieved that his physical plane life is characterized by a most startling activity and most amazing results. of him it can be said in degree as is said of the creator "god meditated, visualized, spoke, and the worlds were made" 2. perception independent of organs. the adept is not dependent upon the organs of sense for the acquiring of knowledge, nor is he dependent upon the sixth sense, the mind. with him, the intuition has been developed into a usable instrument, and direct apprehension of all knowledge, independently of the reasoning faculty or rationalizing mind is his privilege and right. the m

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

f the eastern scriptures, the "life-line" of other schools of thought. still others prefer to preserve the thought of a unified personality, linked to and hiding within itself the indwelling divinity, christ in us, the hope of glory. it is relatively immaterial what imagery we choose, provided that we start with the basic idea of the self seeking to contact and use the not-self, its instrument in the worlds of human expression, and vice versa, with the thought of that not-self being impelled to turn itself towards its source of being. thus, through the use of the imagination and visualization, the desire body, the emotional nature, is brought into line with the soul. when this has been done we can continue with our meditation work. the physical body and the desire nature, in their turn, si

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

es away in the adjustment of the emotions will the clear note of the god of the waters be heard. people seldom realize the potency of a word, yet it is stated "in the beginning was the word, and the word was god. without him was not anything made that was made" when therefore we read those words our minds go back to the dawn of the creative process when, through the medium of sound, god spoke and the worlds were made. it has been said that "the chief agency by which nature's wheel is moved in a phenomenal direction is sound" for the original sound or word sets in vibration the matter of which all forms are made and initiates that activity which characterizes even the atom of substance. the literature and the scriptures of all the ancient nations and great religions bear testimony to the ef

sound" for the original sound or word sets in vibration the matter of which all forms are made and initiates that activity which characterizes even the atom of substance. the literature and the scriptures of all the ancient nations and great religions bear testimony to the efficacy of sound in producing all that is tangible and visible. the hindus say very beautifully that "the great singer built the worlds, and the universe is his song" this is another way of expressing the same idea. if this is realized and the science of this concept somewhat understood, the significance of our own words and the utterance of sound in speech, becomes almost a momentous happening- 84- a treatise on white magic copyright 1998 lucis trust sound or speech and the use of words have been regarded by the ancien

ivity on a higher turn of the spiral. large generalizations are indeed safer than the detailed and oft erroneous information anent the rules governing the taking and relinquishing of form, found in much of our puerile literature, but e'en these generalizations should be regarded with much distrust. all that can be posited is that, under the law of cause and effect, spirit and matter coalesced and the worlds were made. governed by the same law, forms were created and became material expressions of the life urge. they were swept in and out of manifestation according to a rhythmic cyclic beat, initiated in still earlier solar systems, than the one immediately preceding ours. groups of forms appeared and disappeared, and were governed almost entirely by their group coherence and vibration. so

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

palestine, that slice of land which is midway between asia and europe, and which partakes of the character of both. christianity is the religion of the transitional period which links the era of self-conscious existence with that of a group-conscious world. it is extant in the age which will see that type of thought prevailing which (when rightly applied) will serve as the connecting link between the worlds of concrete and of abstract mind. the old commentary puts it thus "when the hour arrives wherein the light of the soul reveals the antaskarana (the bridge between the personality consciousness and the soul consciousness, a.a.b) then shall men be known by their knowledge, be coloured by the despair of desire unappeased, be divided into those who recognise their dharma (meet all implied o

ended to be: 1. hearing. 7th ray. magic. the word of power. 2. touch. 1st ray. destroyer .t he finger of god. 3. sight. 3rd ray. vision. the eye of god. 4. taste. 6th ray. idealism .t he desire of nations. 5. smell. 4th ray. art. the beauty of revelation. 6. the intellect. 5th ray. mind. the knowledge of god. 7. the intuition. 2nd ray. love-wisdom. understanding of god. through the words of power the worlds came into ordered being, and the lord of the ray of ceremonial magic brings about the organisation of the divine organism. through the application of the finger of god in its directing and forceful work, we have the cyclic destruction of forms, so that the manifestation of deity may grow in power and beauty. thus the lord of power or will performs the task of destruction, thereby bringi

word "awareness" in varying degree man is aware, but only man is aware that he is aware. his response apparatus responds to, and is influenced by, all the contacts to which the subhuman forms respond, but he is also aware of himself, and his response mechanism is capable of reacting, not only to external stimuli but to contacts emanating from within himself, from the self so called, and also from the worlds of introspection and of mystical vision which seem sealed to all subhuman forms of life. in the larger picture, with which we are not to occupy ourselves in this treatise, the planet constitutes the response apparatus of a superhuman life, and that life responds consciously to impacts emanating from the solar system as a whole, and from certain constellations (embodied lives) with which

collective response apparatus of humanity as a whole, to the mechanism of awareness of the great life in which we live and move and have our being, the planetary logos of our earth. the esoteric sciences carry us within the form or forms, and enable us to penetrate to the quality aspect. students would do well to remember that occultism may be the study of forces, and that the occultist moves in the worlds of force, but these are also the worlds of quality and of those qualifying energies which are seeking to manifest through the world of appearances. as they achieve this, they will dominate the activity of the form units which constitute the phenomenal world. there are energies which lie behind the phenomena produced by the activity of the atomic structures; these are latent and unseen a

bols. reaction to environment, sensitive response to the ray influences which govern and express themselves through the forms which compose man's environment, a growing power to discriminate between energies and forces, a slowly developing sense of values (which sense is the one which eventually dispels illusion and glamour and reveals reality, and a shift of the discriminating interest away from the worlds of tangible experience, of emotional life and of mental interest, all this expresses the effect of the interplay between the two rays of the solar system and of the planet. these, intermingling, pour through and affect mankind. one of the most difficult things with which the masters are today confronted is to prove to man that the old and recognised values and the tangible world of phen

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ter symbolism which expressed the stages through which the man was passing. he was brought into the chamber of initiation, and was stretched on the ground with his arms extended, sometimes on a cross of wood, sometimes merely on the stone floor, in the posture of a crucified man. he was then touched with the thyrsus on the heart the `spear' of the crucifixion and, leaving the body, he passed into the worlds beyond, the body falling into a deep trance, the death of the crucified. the body was placed in a sarcophagus of stone, and there left, carefully guarded. meanwhile the man himself was treading first the strange obscure regions called `the heart of the earth' and thereafter the heavenly mount, where he put on the perfected bliss body, now fully organised as a vehicle of consciousness. i

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

be found the greatly increased activity of the masters. this event, or this transition, never takes place before the first fine strand of energy (like the first steel cable on a physical bridge) has anchored itself on the further shore; thus a delicate and (at first) almost nebulous channel of communication is established between the higher nature and the lower, between the world of the soul and the worlds of human affairs. each month, at the time of the full moon, the masters are intensifying their efforts, and men and women are being prepared for the process of initiation with as much rapidity as is safely possible. remember that understanding must always parallel the intellectual grasp of a subject, and it is this that holds back some disciples from this great step forward. in the perf

, of races and of nations, of world leaders and world rulers, of incarnating human beings and of revealing sons of god. let us see if we can interpret or define the true significance of this law, which is in reality the expression of a divine impulse, leading to a defined activity, with its consequent and subsequent results and effects. it was this aspect of sacrifice which led to the creation of the worlds and to the manifestation of the divine creator. it might help to a better understanding of the law of sacrifice if it were expressed through synonymous words and terms. a. the significance of the law of sacrifice it means the impulse of giving. the whole secret of the doctrines of "the forgiveness of sins" and of the "at-onement" lies hid in this simple phrase. it is the basis of the ch

the disciple, becomes then a series of detaching processes, until he has learnt the lesson of renunciation- 65- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the sequence is, first dispassion, then discrimination, and finally detachment. on these three words must all disciples meditate, if they are ever to reap the fruits of sacrifice "having pervaded the worlds with a fraction of myself, i remain" such is the theme of the soul's endeavor, and such is the spirit which must underlie all creative work. in this thought lies the clue to the symbol of the law of sacrifice a rosy cross with a bird flying over it. this is the loved cross (rose being the colour of affection, with the bird (symbol of the soul) flying free in time and space. secondly, th

without and based upon a theory of service. it is simply the first real effect, evidenced upon the physical plane, of the fact that the soul is beginning to express itself in outer manifestation. neither theory nor aspiration will or can make a man a real server. how then is it that there is so much activity in service demonstrating in the world today? simply because the life, words and deeds of the worlds first great server, of the one who came to make clear to us what service essentially is, has necessarily had an effect, and men today are earnestly attempting to imitate his example, little realising that imitation does not net them the true results, but only indicates to them a growing possibility. all these laws of the soul (and the law of service is no exception) manifest inevitably

ntensity of the first ray vibrations of the personality and soul. it is in the third life of reorientation that he gains the reward for the arresting of his selfish efforts, and aspects of the plan are then revealed to him. ray two"'again i stand; a point within a circle and yet myself' the love of love must dominate, not love of being loved. the power to draw unto oneself must dominate, but into the worlds of form that power must some day fail to penetrate. this is the first step towards a deeper search. the word goes forth from soul to form 'release thyself from all that stands around, for it has naught for thee, so look to me. i am the one who builds, sustains and draws thee on and up. look unto me with eyes of love, and seek the path which leads from the outer circle to the point- 216

hology ii copyright 1998 lucis trust 3. maya is vital in character and is a quality of force. it is essentially the energy of the human being as it swings into activity through the subjective influence of mental illusion or astral glamour or of both in combination. the vastness of the subject is overwhelming, and it takes time for the aspirant to learn the rules whereby he can find his way out of the worlds of glamour. i seek here only to deal with the theme as it produces effects in the life of the man who has evoked a measure of light within himself. this has served to reveal the three worlds of lower force to him. this revelation, in the early stages, oft deceives him and he becomes the victim of that which has been revealed. it might justly be remarked that all human beings are the vic

cover and of the area or the extension of its capacity. this is the period of interior awareness. 2. the inflow of planetary and solar potencies, via the head centre to the heart and from thence to the other centres. this inflow produces: a. stimulation of all the centres, major and minor, carried forward according to ray tendencies and influences. b. the revelation of good and evil, that is, of the worlds of personality expression and of the world of soul expression. this dual process proceeds simultaneously. c. the existence, therefore, of duality, which when realised and when the great opposites (soul and personality) are blended, can and will produce the at-one-ment. the result of these realisations in consciousness leads inevitably to struggle, conflict, and aspiration plus constant

en who are low- 347- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust down in the racial scale, as also in animals, there is much psychic perception because the sacral centre motivates the physical plane life and the solar plexus centre governs the psychic nature. in these cases, all the higher centres are quiescent and undeveloped. the solar plexus is to the worlds of lower psychic perception what the brain is intended to be in the worlds of higher psychic understanding. in the one case, you have a centre of energy which is so potent that it swings the man into a state of consciousness which is fundamentally astral, thus governing the sex life from the angle of the sentient consciousness; in the other case, you have so close an identification betw

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

alue and power of love, regarded as a force in nature. make this demonstration your endeavour. you will thus release for each other all that is needed to bring about potent and vital changes in the life patterns and purpose of the group members. love is not a sentiment or an emotion nor is it desire or a selfish motive for right action in daily life. love is the wielding of the force which guides the worlds and which leads to the integration, unity and inclusiveness which impels deity itself to action. love is a hard thing to cultivate such is the inherent selfishness of human nature; it is a difficult thing to apply to all conditions of life and its expression will demand of you the utmost you have to give and the stamping out of your selfish personal activities. disciples in the group of

cient writings of india (and who today has not read at least some of them) you will have noted that these hints fall into two categories: 1. hints anent personal character in relation to reality and preparation for initiation. 2. hints anent the oneness of deity and man's relation to an ascertained and gained unity. to these were later added teachings concerning the creative process when god made the worlds, and much concerning energy and the development of the centres (laya-yoga, as it is technically called. these four lines of teaching are practically all that is given and all the training offered was of an exoteric nature. you can see for yourselves that it was preparatory in nature and that the training for initiation was so deeply hidden in the emphasis laid upon the relation of guru

ere is a peace that passeth understanding; it abides in the hearts of those who live in the eternal. there is a power that maketh all things new; it lives and moves in those who know the self as one. may that peace brood over us, that power uplift us, till we stand where the one initiator is invoked, till we see his star shine forth "may the peace and the blessing of the holy ones pour forth over the worlds" september 1936- 414- discipleship in the new age- volume i copyright 1998 lucis trust my brother: the hidden gift of the intuition, released through love, is what you have to give your group. the technical foundation of truth is there but being the same, practically in detail, as that which your brothers already possess in greater or less degree, they need not that help from you. they

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

it will nevertheless be more rapid and more accurately defined in the mind of the magician. all, therefore, that is conducive to human sensitivity and to increased awareness is the work of the white magician; all that tends to produce better forms through which the living principle of deity can express itself is the work of the white magician; all that serves to thin or tear away the veil between the worlds wherein those who have no physical bodies live and move and work and the worlds of outer form is the work of the white magician. of all this type of work there is always much, but never more so than at this time owing to the coming into manifestation of this ray of the magician (black and white, the seventh ray. hence the rapid growth of the sense of omnipresence and the recognition of

russian genius, expressed through its people as a whole. hence also the correctness of their spiritual motto which is as yet unrealised by them but which is working itself out noticeably to those of us who can see upon the inner side of life. that motto is "i link two ways" their task, which will develop as they come to truer understanding, is the linking of the east and of the west, and also of the worlds of desire and of spiritual aspiration, of the fanaticism which- 32- the destiny of the nations copyright 1998 lucis trust produces cruelty and the understanding which produces love, of a developed materialism and a perfected holiness, of the selfishness of a materialistic regime and the unselfishness of a mystically and spiritually minded people, and all this in a most pronounced and pe

it has now reached and which having penetrated as it has into the realm of the intangible will begin to work far more subjectively than heretofore. it will recognise the existence of senses which are super-sensory and which are extensions of the five physical senses, and this will be forced upon science because of the multitude of reliable people who will possess them and who can work and live in the worlds of the tangible and the intangible simultaneously. the mass of reputable testimony will be incontrovertible. the moment that the subjective world of causes is proven to exist (and this will come through the indisputable evidence of man's extended senses) science will enter a new era; its focus of attention will change; the possibilities of discovery will be immense and materialism (as t

on to a "lighted way" is the keynote of our civilisation and is a major pre-occupation in all countries. the removal of illiteracy, the development of a true culture and the ascertaining of truth in all fields of thought and of research are of paramount importance in all lands. thus, when christ proclaimed (as he assuredly did, along with all world saviours and sun-gods, that he was the light of the worlds, he inaugurated a marvellous period in which humanity has been widely and universally enlightened. this period dates from christmas day, two thousand years ago, in palestine. that was the greatest of all christmas days and its emanating influence was more potent than was any previous arrival of a bearer of light, because humanity was more ready for the light. christ came in the sign of

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

mental control on your part would be useful" were totally unknown because the mind was so little developed. it was then only recognised as a functioning factor by those with initiate consciousness. the path of evolution is in fact the path of recognitions, leading to revelation. the whole process of evolution is initiatory in character, leading from one expansion of consciousness to another until the worlds of the formless and of form stand revealed in the light which the initiate generates and in which he walks. these lights are varied and variously revealing; there is: 1. the light of matter itself, found in every atom of substance. 2. the light of the vital or etheric vehicle a light which is the reflection of the one light because it unifies the three types of light within the three wo

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

e fifth initiation or in reality to the third, fourth and fifth and are related to the three stages of triadal communication, each of which is related to the seventh, the eighth and the ninth initiations. never does the geometrical pattern, the numerical progression or the law of correspondences break down in the understanding of the purpose and the plans of the planetary logos established before the worlds were created and finding their prototypes upon the cosmic mental planes. these points are peculiarly difficult for men to grasp at this time wherein their state of consciousness is concentratedly individualised. nevertheless, there is on man's part a steadily growing responsiveness to an expanding environment, as for instance man's recognition of the distinction between nationalism and

mind of the age, mounting into more than astronomical figures if that statement even conveys sense to your minds. this extent cannot be computed, even in terms of light years; this cosmic etheric area is the field of untold energies and the basis of all astrological computations; it is the playground of all historical cycles cosmic, systemic and planetary and is related to the constellations, to the worlds of suns, to the most distant stars and to the numerous recognised universes, as well as to our own solar system, to the many planets, and to that planet upon which and in which we move and live and have our being, as well as to the smallest form of life known to science and perhaps covered by the meaningless term "an atom" all are found existing in space space is etheric in nature and s

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

physical plane, which is in its turn a correspondence to the physical sun. thus the tiny atom is linked with the great central life of the solar system. this fifth hierarchy is equally, under the law, a distributor of energy to the fifth subplane of each plane in the system, only it must be borne in mind that, in the three worlds, it is the fifth subplane counting from above downwards, whilst in the worlds of superhuman evolution, it is the fifth counting from below upwards. this hierarchy wields, as we know, the dual aspects of manas, one in the three worlds and one which makes itself felt in higher spheres. it is necessary to bear in mind that all these groups are (even when termed "formless) the true forms of all that persists, for all are in the etheric body of the solar logos or plan

rom easy to grasp; it however expresses a significant fact which the old commentary phrases as follows "those who are demanding to be saved have cried aloud. their voices penetrate into the formless world and there evoke response "those who in distant aeons have pledged themselves to save and serve respond. their cry too rings forth and, ringing, penetrates into the dark and distant places within the worlds of form "and thus a vortex is established and kept alive by that constant dual sound. and then a touch is made and for a space and during time, the two are one the saving souls and the units to be served "slowly the vision of the saving one becomes a light which guides the crying ones into the place of light" i would suggest to investigators that the entire theme of "cyclic impulse" be

man live and move and have their being is to be found the inevitability of ultimate achievement, the unalterability of law and the expression finally of divine unchangeable purpose. in the evolutionary effects of this relation of life to form is to be found also the undeviating way of an expanding, ever-unfolding consciousness whether it be macrocosmic or microcosmic. hence, the will of god moves the worlds and the love of god determines results. in this consideration of the basic science of triangles (i had well-nigh said "in the contemplation of the basic science of triangles" for that is what it necessarily should be if understanding is to- 250- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust be the real reward of our efforts) the relation of the

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

ay causes of inharmony and disease. to the intuitive aspirant some meaning will emerge, but he must ever bear in mind that all that i am attempting to do is to put into words unsatisfactory and quite inadequate stanzas concerning the conditioning factors in the equipment of those great beings whose life force (which we call energy) creates all that is, colours and shapes all manifestations within the worlds, and adds its quota of force to the equipment of every single human being. every man appropriates this energy to the measure of his need, and his need is the sign of his development. the stanzas i have selected are from the book of imperfections. part fourteen "the seven imperfections issued forth and tainted substance from the highest sphere unto the lowest. the seven perfections follo

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

n them. citizenship will be taught in larger terms and the world of true values be pointed out and idealism consciously and definitely cultivated. the practical application of ideals will be emphasised. they should teach the youth of the world in such a manner that he will begin to fuse the world of appearances and the world of values and of meaning in his consciousness. he should begin to relate the worlds of objective outer living and- 36- education in the new age copyright 1998 lucis trust of inner subjective existence. i am choosing my words with care. our colleges and universities should be a higher extension of all that has been already done. they should beautify and complete the structure already erected and should deal more directly with the world of meaning. international problems

onstantly seeking impact upon or contact with the world of phenomena. this they do, under spiritual direction, in order to implement the plan. the above statement is foundational in its importance; all other definitions are implicit in it, and it is the first important truth anent esotericism which must be learnt and applied by each aspirant to the mystery and the universality of that which moves the worlds and underlies the evolutionary process- 44- education in the new age copyright 1998 lucis trust the first task of the esotericist is to comprehend the nature of the energies which are seeking to condition him and which work out into expression on the physical plane through the medium of his equipment or his vehicle of manifestation. the esoteric student has, therefore, to grasp that: 1

wareness, from the highest to the lowest, is an aspect of the cosmic physical plane, and is therefore (from the angle of evolutionary process) material in nature, and (from the angle or point of view of certain divine observers) definitely tangible and formed of creative substance. the esotericist is dealing with substance all the time; he is concerned with that living, vibrant substance of which the worlds are made and which inherited as it is from a previous solar system is coloured by past events, and is (as has been said "already tinged with karma" it should also be noted that just as the physical plane, so familiar to us, is not regarded as a principle by the esoteric student, so the cosmic physical plane (from the standpoint of the cosmic lives) is likewise "not a principle" i give y

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

and its use indicates the next step for the masses of men; the practice of mystical meditation is not that which should be followed by aspirants and disciples who seek to work in an ashram in cooperation with the plan and under the guidance of a master. meditation only becomes effective creatively and on all the three planes in the three worlds when the antahkarana is in process of construction. the worlds of the personality are the worlds of the third divine aspect and the creation of thoughtforms therein (as usually carried forward by the concrete mind) is related to form, to the acquisition of that which is desired and dedicated largely to the material values. but when a man is beginning to function as a soul-infused personality and is occupied with the task of rendering himself sensit

him. but it is the great and major esoteric implications which i ask you to consider. an extension of these concepts to a master and his ashram or his group of practising disciples, is of value to you in your reflective consciousness. the first and obvious interpretation concerns the eye of knowledge. but what of the eye of vision when duality is being overcome, and what of the "purpose for which the worlds were made" the little world of the individual (once individuality is achieved) and the greater world of an organised group, integrated and functioning as a unit, and the distant subtle world of divine intent? i say no more in this connection. i commend to your brooding reflection these subtle implications. i would ask you to ponder on them and prior to the wesak full moon i would ask yo

s in the world of appearances. you have therefore, in this suggested point of revelation, the same three sequential methods of apprehension of truth as is to be found in all such revelations. what are these methods? there is, first of all, the recognition of a great procedure which must, under the law of assembly, be responsible for the bringing in of extra-planetary energies as the redemption of the worlds of being and of form is carried forward by the second divine aspect. of this procedure i can tell you naught. the place or the location of the procedure of assembly is made clear. it is in the council chamber of shamballa. i would, however, brother of mine, call your attention to the fact that shamballa is simply a word conveying the idea of a vast focal point of energies which are asse

d. leave this high place and, in the outer realm of darkness, toil and serve; bring forth the real; unveil the hidden depths of light. reveal divinity. great is the mystery of thought! the word went forth to all the sons of men, the sons of god: think on the past, the future, and on that which is today. learn that through thought the way into the innermost can stand revealed. god thought, and all the worlds emerged and ran their courses. man, in his distant radiant past, before his life on earth, the past that was before all time and space, evolved a thought. forth into the light of day he came and ran his course. he runs until today- 537- discipleship in the new age- volume ii copyright 1998 lucis trust great is the mystery of pain! the word went forth to all the sons of men, the sons of

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

it has been demonstrated, that the aum is composed of one major sound, three minor sounds, and seven subsidiary vibratory tones. so it is with the will of god which is embodied and held in synthesis by the members of the council chamber. to them, as they "hold the will of god in solution, it is one clear note; as they see that will in motion, it is three abiding chords, carrying outwards into all the worlds the purpose of the one who for aeons will abide; as they impel that will to demonstrate, it is seven vibratory tones, drawing out into the reflected worlds the structure of the plan. and thus the note, the chords and tone produce the plan, reveal the purpose and indicate god's will" this is a quotation from certain of the ancient archives which constitute the study of the masters; they

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

the door to new concepts, even if it is not yet possible for these concepts to be defined so that the mass can understand; even the disciples who read these words will fail truly to comprehend. only those who have taken the third initiation will rightly interpret. constantly in all esoteric literature reference is made to the factors of time and space as if there were a basic distinction between the worlds in which these two hold sway and in which the aspirants and initiates of all degrees freely move. constantly the aspirant is reminded that time is cyclic in nature and manifestation, and that "space is an entity" it is necessary that there should be some comprehension of these terms if that which the will controls (when evoked) is to penetrate into the knowing consciousness of the think

itely human evolution; the intention is to teach him to function on those planes of conscious contact which are as yet so subjective that he only accepts them as existent in theory. the trained initiate knows that they have to become his natural habitat, and that eventually he has to relegate the ordinary and normal human experience to the three worlds of daily expression. these become eventually the worlds that exist below the threshold of consciousness; they are relegated to the realm of the subconscious recoverable consciously, if necessary for right service of humanity, but as much- 90- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust below the threshold of consciousness as are the ordinary emotional reactions of the average man. these are

gy in the initiatory world of causes) automatically brings about activity, movement, force expression, and right distribution of these forces in the lower three worlds. these are, under the evolutionary law, direct reflections of the three higher worlds of the triadal light and life. motivation, the use of the eye of vision (turned this time by the initiate functioning in the world of causes upon the worlds of human living, and the correct direction of force in cooperation with the hierarchical plan condition all the activities of the initiate working with this law. clearer than this i cannot be. this law of the supplementary seven is concerned with the inflow of energy from the seven planetary centres to the seven groups or types of men, via the seven groups within the hierarchy. in this

law of synthesis, i can tell you but little. it is the law governing the activities of the spiritual triad, and the conditioning law of monadic living. it works neither through the use of the energy of love nor through the application of the principle of economy. the fulfillment of these laws is necessary and preparatory to an understanding of the law of synthesis, and under the law of synthesis the worlds of illusion and glamour are mastered and the control of maya is negated; under the law of attraction the nature of love is revealed, first of all through desire for form life, and then through attraction to the soul and a consequent resolution of the dualities of soul and personality. this brings about a unity which in due time serves to reveal a greater potential dualism that of soul a

faculty which is known only to initiates who have passed beyond the third initiation. this provides the focussed intention which enables the master to attain what is called transformation, and later, to project the dynamic impulse of his spiritual will in such a manner that he succeeds in piercing the planetary ring-pass-not; he is then given the freedom of the world, and not just the freedom of the worlds. it will be obvious that i am dealing with the subject of the sixth initiation. when this initiation has been consummated, the chohan then transcends the three worlds of the spiritual triad and is focussed as a "projecting agent of the lighted will" as it expresses itself upon the monadic plane. this stage of unfoldment is in reality the ascension initiation, the true significance of wh

been sequentially fostered by several preceding lesser world saviours, of whom shri krishna was the greatest. the christ completed the work of the buddha by manifesting in its fullness the nature of love, thus permitting the full expression of love-wisdom in its dual aspect the one aspect demonstrated by the buddha and the other by the christ. but his greatest work has not yet been emphasised in the worlds of thought and of religion the revelation of the way of the higher evolution. this entails the bringing through of pure divine will and the relating of the spiritual hierarchy to the great council at shamballa. it will be apparent to you, therefore, that he was the first to carry through from stage to stage the complete revelation of humanity to the hierarchy and of the hierarchy to sha

se on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust yet the whole of life is there. it is not light as we know light. it is that pure essential essence of that light which reveals itself through light" it was the second light to which the buddha and the christ both referred when they said "i am the light of the world" it is the light of god himself, the lord of the worlds, in which the lives within the council chamber of shamballa live and move and have their being. it is the recognition of the varying "lights" upon the lighted way that signifies readiness for initiation. the initiate enters into light in a peculiar sense; it permeates his nature according to his development at any point in time and space; it enables him to contact and see the hitherto u

ure; emphasis has been laid upon the tangible and supposed form aspect of initiation. i here propose a different approach, and would ask you to keep in mind some words out of the ancient archives which are as follows "energy is all there is, o chela in the light, but is not known. it is the cause of knowledge and its application and its comprehension lead to expanded understanding. through energy the worlds were made and through that energy they make progression; through energy the forms unfold and die; through energy the kingdoms manifest and disappear below the- 364- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust threshold of the world which ever is and which will be forever. through energy the cross is mounted and from the vortex of the f

ALICE BAILEY THE LABOURS OF HERCULES

t stood bowed down with pain, with the weight of worlds. hercules. trembling, watched and gauged the measure of the load and pain. he forgot about his search [58] the sacred tree and apples faded from mind; he only sought to aid the giant and that without delay; forward he rushed and eagerly removed the load, lifting it off the shoulders of his brother onto his own back, shouldering the burden of the worlds himself. he closed his eyes, bracing himself with effort, and lo! the load rolled off, and he stood free, and likewise atlas. before him stood the giant and in his hand he held the golden apples, offering them, with love, to hercules. the search was o'er. the sisters three held still more golden apples, and pressed them likewise into his hands, and aegle, that fair maid who is the glory

AN INTRO TO STUDY OF THE KABALAH

may direct its flashing rays. into many thousand worlds the brightness of his face is extended, and from the light of this brightness the just shall receive worlds of joy and reward in the existence to come. within his skull exist daily a thousand myriads of worlds; all draw their existence from him, and by him are upheld. from that head distilleth a dew, and from that dew which floweth down upon the worlds, are the dead raised up in the lives and on the worlds to come" the god of the kabalah is "infinite existence: he cannot be defined as the "assemblage of lives" nor is he truly the "totality of his attributes" yet without deeming all lives to be of him, and his attributes to be universal, he cannot be known by man. he existed before he caused the emanations of h is essence to be demonst

the intellectual, moral, and sensuous (neglecting malkuth, the material body, thus connecting the kabalah with mental and moral philosophy and ethics. by three lines again we consider the sephiroth to be divisible into four planes, upon each of which i have already said you must conceive the whole ten sephiroth to be immanent. by a series of six lines we group them into seven planes referable to the worlds of the seven planetary powers, thus connecting the kabalah with astrology (w. gorn old has recently published a volume called "kabalistic astrology) to each sephira were allotted in briah an especial archangel, and in yetzirah an army of angels; these connect the kabalah with talismanic magic. there is also a close relation between the old kabalistic theology and alchymy; each sephira o

BEHOLDERS OF NIGHT

al selves, the forgotten areas deep within the mind, from which christianity could not pervert, leviathan guarded the gateway, and soon lilith and samael again emerged from the light of azazel, called lucifer, the bringer of light. that the challenge of the initiate to the adept is the very self, that the dark wells of the watchers were guarded by our own demons and angels, and that we must unite the worlds to create the ecstasy of the self. the left hand path itself is the path of disunion from the natural order or objective universe. witches, are considered wise unto their very name, which indicates and objective view of their own surroundings and life. life is a great gift, even more so is the gift of freedom. freedom is the chance to progress and develop ones own life in accordance to

BLAVATSKY H P ANTHROPOGENESIS

ion" of the world is generally considered in the brahmanical books to be the lila, delight or sport, the amusement of the supreme creator "vishnu being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy in frolics (vishnu purana, book i, ch. ii) now compare this with what is said in the book "nobeleth' hokhmah "the kabalists say that the entering into existence of the worlds happens through delight, in that ain-soph) rejoiced in itself, and flashed and beamed from itself to itself. which are all called delight" etc (quoted in myer's "qabbalah" p. 110. thus it is not a "curious idea of the qabbalists" as the author just quoted remarks, but a purely puranic, aryan idea. only, why make of ain-soph a creator? the "divine hermaphrodite" is then brahma-vach-viraj

ed there is some "internal evidence" which the occultists fail to perceive. in their most mystical meanings, the union of swayambhuva manu with vach-sata-rupa, his own daughter (this being the first "euhemerization" of the dual principle of which vaivasvata manu and ila are a secondary and a third form, stands in cosmic symbolism as the root-life, the germ from which spring all the solar systems, the worlds, angels and the gods. for, as says vishnu "from manu all creation, gods, asuras, man must be produced, by him the world must be created, that which moves and moveth not" but we may find worse opponents than even the western scientists and orientalists. if, on the question of figures, brahmins may agree with our teaching, we are not so sure that some of them, orthodox conservatives, may

o-faced divine principle in man. the commentary that follows, and the next stanzas may, no doubt, throw more light on this very difficult tenet, but the writer does not feel competent to give it out fully. of the succession of races, however, they say "first come the self-existent on this earth. they are the 'spiritual lives' projected by the absolute will and law, at the dawn of every rebirth of the worlds. these lives are the divine 'sishta (the seed-manus, or the prajapati and the pitris" from these proceed- 1. the first race, the "self-born" which are the (astral) shadows of their progenitors* the body was devoid of all understanding (mind, intelligence, and will. the inner being (the higher self or monad, though within the earthly frame, was unconnected with it. the link, the manas, w

seventh day (seventh creation of the hindus* there went forth from the presence of god a mighty angel, full of wrath and consuming, and god gave him the dominion of the outermost sphere* 2 "eternity brought forth time; the boundless gave birth to limit; being descended into generation* 4 "among the gods is none like unto him, into whose hands are committed the kingdoms, the power and the glory of the worlds" 5 "thrones and empires, the dynasties of kings* the fall of nations, the birth of churches, the triumph of time" for, as is said in hermes "satan is the door-keeper of the temple of the king; he standeth in solomon's porch; he holdeth the key of the sanctuary, that no man enter therein, save the anointed having the arcanum of hermes (v. 20 and 21. these suggestive and majestic verses h

arbonic acid which vegetation has to imbibe for its development, its nutrition and growth. they are inter-dependent in their physical and achieved forms "visconde de figaniere, f.t.s (the theosophist, aug. 1887, page 676* it is stated in the zohar that the "primordial worlds (sparks) could not continue because man was not as yet "the human form contains everything; and as it did not as yet exist, the worlds were destroyed[[vol. 2, page] 291 mazdean symbolism. progenitor of specified animals, reptiles, and even monsters (see vishnu and other puranas. open the mazdean vendidad, at fargard ii, at verse 27 (73) and read the command of ormazd to yima, a spirit of the earth, who symbolizes the three races, after telling him to build a vara("an enclosure" an argua or vehicle "thither (into the va

whom the east is that quarter where the sun first appears* even the commentaries do not refrain from oriental metaphor. the globe is likened to the body of a woman "mother earth" from her neck downward, means from the inland sea now beyond the impassable barrier of ice. the earth, as parasara says "is the mother and nurse, augmented with all creatures and their qualities, the comprehender of all the worlds* for the stanzas call this locality by a term translated in the commentary as a place of no latitude (niraksha) the abode of the gods. as a scholiast says from the surya-sidhanta "above this (the siddha) goes the sun when situated at the equinoxes; they have neither equinoctial shadow nor elevation of the pole (akshonnati, v. 42. in both directions from these are two pole-stars (dhruvat

hey have separated themselves from their parent essence, or, in other words, after the unit had become a multiple, after differentiation and manifestation. typhon the egyptian, python, the titans, the suras and the asuras, all belong to the same legend of spirits peopling the earth. they are not "demons commissioned to create and organize this visible universe" but fashioners (the "architects) of the worlds, and the progenitors of man. they are the fallen angels, metaphorically "the true mirrors of the eternal wisdom" what is the absolute and complete truth as well as the esoteric meaning about this universal myth? the whole essence of truth cannot be transmitted from mouth to ear. nor can any pen describe it, not even that of the recording angel, unless man finds the answer in the sanctua

uller, one may see at a glance where the mistake is made, and the cause that produced it. the passage runs thus "the indo-iranian asura (ahura) was often conceived as seven-fold; by the play of certain mythical) formulae and the strength of certain mythical) numbers, the ancestors of the indo-iranians had been led to speak of seven worlds* and the supreme god was often made seven-fold, as well as the worlds over which he ruled (vide the foot note "the seven worlds became in persia the seven karshvare of the earth: the earth is divided into seven karshvare, only one of which is known and accessible to man, the one on which we live, namely, hvaniratha; which amounts to saying that there are seven earths* parsi mythology knows also of seven heavens. hvaniratha itself is divided into seven cli

BLAVATSKY H P COSMOGENESIS

he tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 the moon. 155 transmigrations of the ego. 159 the septenary chain. 161 relation of the other planets to the earth. 163- explanations concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the

h. 163- explanations concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad defined. 177 the lunar monads- the pitris. 179 a triple evolution in nature. 181- stanza vi- continued. 191 "creation" in the fourth round. 191 the "curse "sin" and "war. 193 the struggle for life and the birth of the worlds. 202 the adepts and the sacred island. 207- stanza vii- the parents of man on earth. 213 divisions of the hierarchies. 214 correlations of beings. 223 what incarnates in animal man. 233 formation of man: the thinker. 238 occult and kabalistic pneumatics. 243 akasa and ether. 257 the invisible "lives. 259 occult vital chemistry and bacteriology. 261[[vol. 1, page] xii contents. page. the

again, necessarily postulates limitation. the personal god of orthodox theism perceives, thinks, and is affected by emotion; he repents and feels "fierce anger" but the notion of such mental states clearly involves the unthinkable postulate of the externality of the exciting stimuli, to say nothing of the impossibility of ascribing changelessness to a being whose emotions fluctuate with events in the worlds he presides over. the conceptions of a personal god as changeless and infinite are thus unpsychological and, what is worse, unphilosophical* plato proves himself an initiate, when saying in cratylus that[[theos] is derived from the verb[[theein "to move "to run" as the first astronomers who observed the motions of the heavenly bodies called the planets[[theoi, the gods (see book ii "sym

of parabrahmam and mulaprakriti) is sexless, unconditioned and eternal. its periodical (manvantaric) emanation- or primal radiation- is also one, androgynous and phenomenally finite. when the radiation radiates in its turn, all its radiations are also androgynous, to become male and female principles in their lower aspects. after pralaya, whether the great or the minor pralaya (the latter leaving the worlds in statu quo, the first that re-awakes to active life is the plastic a'kasa, father-mother, the spirit 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

ephiroth. as for svabhavat, the orientalists explain the term as meaning the universal plastic matter diffused through space, with, perhaps, half an eye to the ether of science. but the occultists identify it with "father-mother" on the mystic plane (vide supra[[vol. 1, page] 99 the ogdoad and heptad. material worlds; the scintillae or sparks- the various other worlds contained in the last three. the worlds are all subject to rulers or regents- rishis and pitris with the hindus, angels with the jews and christians, gods, with the ancients 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

ence, as any student of occultism may see, refers also by analogy to the evolution and final formation of the primitive (though compound) seven elements on our earth. of these, four elements are now fully manifested, while the fifth- ether- is only partially so, as we are hardly in the second half of the fourth round, and consequently the fifth element will manifest fully only in the fifth round. the worlds, including our own, were of course, as germs, primarily evolved from the one element in its second stage("father-mother" the differentiated world's soul, not what is termed the "over-soul" by emerson, whether we call it, with modern science, cosmic dust and fire mist, or with occultism- akasa, jivatma, divine astral light, or the "soul of the world" but this first stage of evolution was

rishable centres (a. how does fohat build them? he collects the fiery dust. he makes balls of fire, runs through them and round them, infusing life thereinto; then sets them into motion, some one, some the other way. they are cold- he makes them hot. they are dry- he makes them moist. they shine- he fans and cools them (b. thus acts fohat from one twilight to the other during seven eternities (a) the worlds are built "in the likeness of older wheels- i.e, those that existed in preceding manvantaras and went into pralaya[[footnote(s* indeed, if such an imaginary chemist happened to be intuitional, and would for a moment step out of the habitual groove of strictly "exact science" as the alchemists of old did, he might be repaid for his audacity* he who would allotropise sluggish oxygen into

ith every new appearance, but the substance-matter and forces are all one and the same. but this law acts on every planet through minor and varying laws. the "imperishable laya centres" have a great importance, and their meaning must be fully understood if we would have a clear conception of the archaic cosmogony, whose theories have now passed into occultism. at present, one thing may be stated. the worlds are built neither upon, nor over, nor in the laya centres, the zeropoint being a condition, not any mathematical point (b) bear in mind that fohat, the constructive force of cosmic electricity, is said, metaphorically, to have sprung like rudra from brahma "from the brain of the father and the bosom of the mother" and then to have metamorphosed himself into a male and a female, i.e, pol

BLUE EQUINOX

or water; a feast for life and a greater feast for death. the equinox 258 a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee.by the sign of light+ appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a a chefu

ion and the voice, and in the books of it does not mean asceticism in the sense usually understood by the world. the 12th thyr (see the equinox, vol. i, no. 5, supplement) gives the clearest explanation of this phrase. 22. three halls, o weary pilgrim, lead to the end of toils. three halls, o conqueror of mara, will bring thee through three states into the fourth and thence into the seven worlds, the worlds of rest eternal. if this had been a genuine document i should have taken the three states to be srotapatti, etc, and the fourth arhat, for which the reader should consult science and buddhism and similar treatises. but as it is better than .genuine. being, like the chymical marriage of christian rosencreutz, the forgery of a great adept, one cannot too confidently refer it thus. for the

BOOK OF DOOM

.2. it is not in need to express itself in exterior form. 3.3. the choice is yours: you may wield power openly or in secret; in either case you can benefit from the fruits of it. 3.4. hierarchies of spirits reflect processes of power. 3.5. with any hierarchy of spirits you have the keys to specific expressions of power. 3.6. in the beginning is chaos. 3.7. algol is the gate of chaos which creates the worlds. 3.8. the world creates from the below of the chaos to the above. 3.9. created deities will always claim to have created the worlds. 3.10. this is so because created deities can neither understand themselves nor can they understand time. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms in the great infernal empire. 3.13. the first rea

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ape to the actual killing, by blowpipe. an interesting point, however, is the inclusion in the song of the ape's feelings and the reactions of its family to its death" witchcraft from the inside raymond buckland, llewellyn, mn1971 enter the darkness. yet do we do so gladly, for we know it to be but the turning of the mighty wheel of the year" priestess "at this time of the year the gates between the worlds are open. we call upon our ancestors, our loved ones, to pass through and join with us at this time. we invite them to delight in celebration with those they love" then follows an enactment of a seasonal motif. this can vary greatly and may be based on any of a number of themes, including local beliefs and practices. here are some examples: life death new life; death of the old king and

ter; the creation of the world, with chaos transformed to order. this enactment can take the form of a play, mime or dance. at the end of the enactment, the bell is rung seven times. then one of the coveners speaks: covener "we are at the crack of time, for this day belongs neither to the old year nor to the new. and as there is no distinction between the years, so is there no distinction between the worlds. those we have known and loved, in ages past, are free to return to us here in this meeting place. reach out, each and every one of you, in your own way, and feel the presence of one you have known and thought lost. from this reuniting gather strength. know, all of you, that there is no end and no beginning. all is a continuous turning, a spiralling dance that goes and returns, yet move

CASE PAUL F THE BOOK OF TOKENS

tial, because they include rhythmic breathing, and rhythmic intonation of divine names, etc. in hebrew, shemen le-mawaur, sh m n l m a v r "oil for lighting, is the number 667, and this is the number of sod ha-pehooluth, s v d h p o v l v th "secret of all spiritual activities, the name of the path of wisdom corresponding to teth [95] the meditation on yod* iam the creative hand, which fashioneth the worlds and establisheth the spheres, while yet the primal fire circleth untrammeled in the womb of space. that fashioning is not as the handiwork of man. it is my self-utterance through the voice of vision. by it i declare myself. yea, i utter myself as the father of all, and from my fatherhood is the brotherhood of all creatures. therefore do the wise see in the letter yod the fatherhood of c

esented by the number 100. 4 the key-word in this paragraph is the noun "place, which, in hebrew, is maqawm, m q v m. the number of this word is 186, the same as that of the letter-name qoph, q v p. 5 this paragraph and the next refer to the 29th path of wisdom, called "corporeal intelligence, i. e "consciousness of body. it is written of this path that it "forms every body which is formed in all the worlds, and is the reproduction of them [172] v the meditation on resh* 1 i am the face which shineth ever, and before which the darkness hasteth away. i am the white brilliance of the head which is not a head. i am the profuse giver of all abundance. yet though i am the greatest of the great, i am also the smallest of the small. i am the depth as well as the height, the without as well as tha

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

y other performer-practitioners who lived along the continuum of blues culture and supernatural spirituality. like conjure, the blues encircled their practitioners f experiences, mediating the fragile boundaries between magic and religion, between spirituality and material promise. and conjure, like the blues, although reshaped, reinterpreted, and ultimately dispersed into new venues, belonged to the worlds in which black americans had always lived.[60\ 150\ facing page illustration: an american devotee of santeria praying before a shango altar. african diaspora religions evoke older styles of supernatural practice. photo by rick bowmer courtesy of wide world/associated press\ 151\ conclusion african american magic is all around us. it resonates in contemporary manifestations of hoodoo, in

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

quite simple really. the positive fourth dimensional (and higher) ets are trying to open our minds and hearts and the negative ones are seeking to keep them closed. our minds cannot be opened by extraterrestrials just landing on the white house lawn. that would not open the collective human mind; it would blow it! look at the mass panic in 1938, when orson welles presented his radio show, war of the worlds which purported to be a live broadcast about a landing by extraterrestrials. the mind is like a muscle; the more you use it, the better it works and the bigger it becomes. so we have to be given clues which stretch our consciousness to understand and trigger the memories we hold at a deeper level of our consciousness. the negative ets, in contrast, wish to keep from us any information w

case, the presidency. once again it is a mentality, a vibratory state, that can be locked into the prison warders frequency. fifteen students a year are hand picked to join the skull and bones. they are selected in their junior year, but only become members in their senior year before they go off into the outside world. they can then continue to secretly promote the aims of the skull and bones in the worlds of politics, business, banking, the media, education, and all the other spheres of influence. fear and the threat of blackmail are weapons the society uses to keep its members in line. part of the initiation ceremony is to lie naked in a coffin with a ribbon tied to their private parts while they masturbate and shout out details of their sexual experiences. i must say i have never seen

DAVID ICKE THE BIGGEST SECRET

consciousness can operate? more recently agreater understanding of the dinosaurs has revealed that many were very intelligent ahundred million years ago. the saurornithoides, named from its appearance as a bird-like reptile, had a large brain, wide-set eyes that gave it stereoscopic vision, andfingers with opposing thumbs which allowed it to catch and eat small mammals.7adrian j. desmond, one of the worlds leading researchers into dinosaurs, says thatcreatures like the saurornithoides, were separated from other dinosaurs by a gulfcomparable to that dividing men from cows.8 he asks: who knows what peaks thesophisticated bird-mimics would have attained had they survived?9 studies have22suggested that had the dinosaurs not been wiped out by yet another cataclysm about 65million years ago, th

e part of that conspiracy.that is not to condemn all people who call themselves christian. there are many whoexpress a loving spirituality through their christian beliefs. i am talking of the institutionof christianity and its arrogant indoctrination and imposition of its desperately limitedvision of life which has created a mind-prison for literally billions of people over almost2,000 years. all the worlds major religions, hinduism, christianity, judaism and islam,came out of the very same region of the middle and near east from which the aryanrace and the reptile crossbreeds emerged after the cataclysm of perhaps 7,000 years ago.these religions were designed to imprison the mind and engulf the emotions with fearand guilt. they were usually based on some saviour-god figure like jesus ormo

ry, the charging ofinterest on loans. now, with the black nobility bankers manoeuvring to take overengland, a christian country, using the outwardly christian aristocracy, the time hadcome to end that rule and make usury the norm. calvinism, therefore, supported thecharging of interest and one of the great beneficiaries was switzerland, where the plotwas conceived, because it became the centre of the worlds private banking system.another role for calvinism was to insist on the burning of witches and in so doing takemore of the secret knowledge out of public circulation. the black nobility wanted theirman, william of orange, on the throne and to do this they had to remove charles i, theguy they eventually beheaded in 1649. calvinism was used to ferment unrest with themonarchy and along came

ssion of itself. when you realise that you are not your physical body, but the infinite,eternal consciousness giving life to that body, your vision of yourself and your potential isexpanded beyond measure. what a nightmare for those who wish to exert control. sothrough the freemasonic networks, the royal society was formed, yet again in london,under a royal warrant from charles ii in 1662. it was the worlds first assembly ofscientists and engineers, and it was to be the dominating influence on the direction ofscience. virtually all the early members of the royal society were freemasons who knewthat that direction was flawed and untrue. no doubt the same applies today. some familiarnames are about to appear again. the father of the royal society, who was said to be itsinspiration before he

, on thesurface, were winning their independence. in truth they continued to be controlled bythe same people as before. running alongside this was the united nations social andcultural organisation under the leadership of another brotherhood mind programmer,julian huxley. the late dr fred wills, the foreign minister of guyana, summed up thesituation brilliantly when he said the united nations was the worlds largest,continuously-run, brainwashing programme for leaders of developing countries. thesame applies to the leaders of the industrial countries too, who also have their mindsplayed with before they are allowed to enter the positions of political and economicpower. rawlings reess protege, eric trist, was involved in a tavistock project torestructure the thinking of business management

ge bush. another bush-related activity described byresearchers was operation brownstone. a brownstone building in virginia, close towashington dc, was used to compromise politicians during the bush presidency byproviding children for sex and filming what happened. before he arrived for apresidential visit to australia in december 1991, the publication inside news asked thequestion: is george bush the worlds leading child abuser. bushs abuse of childrenis well known to anyone who has cared to look and you dont have to look far, either.both cathy and kelly were forced to have sex with animals for videos made on theorders of president ronald reagan, cathy says in her book. uncle ron liked nothingmore than to watch these videos and they were known as uncle ronnies bed-timestories.31 they were

enry iii after de montforts efforts to establish a strongparliament were defeated in 1265. if you look at the records you will probably findthat the de montforts stole it from someone else. the windsors own another duchy,that of cornwall, administered by prince charles. this is another 44,000 acres whichalso includes plots in the most expensive parts of london. the queen has inheritedor purchased the worlds biggest private collection of jewels. the koh-i-noordiamond, then the worlds largest, was presented to queen victoria after the eastindia company had defeated the maharajah of the punjab in 1851. the cullinendiamond was a peace offering to british royalty after the boer war in south africawhich was engineered by cecil rhodes, alfred milner, the rothschilds and theround table. other gift

ir francis bacon which carvedup those lands from the very start. the british crown still owns america (possibly onbehalf of the v atican) and, with the london-based brotherhood, the queen enjoys an377amazing income from the raw materials and other profits generated by the united states(the virginia company. in 1966 two us congressmen described in the congressionalrecord how the queen owned one of the worlds largest plantations in scott,mississippi, close to the arkansas border, called the delta and pine land company. itwas worth even at that time some $44.5 million and yet it paid its hundreds of blacklabourers a pittance. note the name, too. delta (the triangle or pyramid) is a majorsymbol which is why the elite us military unit is called delta force. the pornographycollection in the libr

DEMONIC BIBLE

n may begin to feel a presence in the room whenever he begins his nightly ritual. when the magician consecrates his body to the dark lord he begins to become a nexus or gate to acausal entities, dark gods, or forces. whatever these beings or forces are exactly they are traditionally called demons. the purpose of invoking the unholy trinity or unholy spirit is to permanently open this gate between the worlds. in christian theology the trinity is the father (macroscosm, son (microcosm, and holy spirit (link. similarly, the unholy trinity represents the forces of darkness, the satanic magician, and the magical link between the forces of darkness and the satanic magician] invocation of the nine lords of the abyss nine great lords of the abyss, i invoke thee. nine great lords of the abyss, i su

and the akhkharu may be summoned, which sucketh the blood from a man, as it desires to become a fashioning of man, but the akhkharu will never become man. its seal is as follows. and the lalassu may be called, which also haunteth the places of man, seeking to become like man. this is its seal. the lalartu is of the same family as the lalassu, save the lalartu was once living and is caught between the worlds, seeking entrance into one or the other. this is its seal. and gelal may be called, who invades the bed of a woman. this is his seal. and lilit may be called, who invades the bed of man. this is her seal. and xastur is a foul demoness who slays men in their sleep, and devours that which she will. this is her seal. invocation for any of the abomination of chaos n, i invoke thee. n, i sum

dark lord come forth out of chaos and manifest thy presence. for i have crossed the gates of hell and have become the devil incarnate. come forth, n, and manifest thyself. n, grant unto me thy power. n, grant unto me thy knowledge. n, bestow upon me thy blessing. n, bestow upon me thy favor. come forth, n, and manifest thyself (drink from chalice) crossing the nine spheres (or nine angles between the worlds) the nine angles separate the causal from the acausal. if the dark gods or demons invoked in these rituals have a literal existence apart from the subjective reality of the magician then it may be said that these spirits exist in the acausal outside the causal world. having symbolically crossed the gates of hell and opened the locks of the abyss, the magician may be seen as being influe

and witness the acausal) to perform these rituals properly, the invocations must be recited while staring into a mirror. a mirror may be placed on the altar beneath the chalice or on the wall behind the altar. be warned however, that to look into the abyss is to see oneself this ritual will consume/destroy the deluded. preliminary statement i shall cross the nine spheres, the nine angles between the worlds, and shall enter the 666th dimension. i shall stand at the center of the universe and become a god upon the earth. i shall now cross the* first of the nine spheres, the nine angles between the worlds *or second, or third, as appropriate the first sphere set, i invoke thee. set, i summon thee. set, i conjure thee. come forth, set, and manifest thyself within this body, this temple which

ne angles between the worlds *or second, or third, as appropriate the first sphere set, i invoke thee. set, i summon thee. set, i conjure thee. come forth, set, and manifest thyself within this body, this temple which i have prepared. come forth, set, and manifest thyself. come forth, set, and manifest thyself (drink from chalice, then say) i have crossed the first sphere, the first angle between the worlds. the second sphere tchort, i invoke thee. tchort, i summon thee. tchort, i conjure thee. come forth, tchort, and manifest thyself within this body, this temple which i have prepared. come forth, tchort, and manifest thyself. come forth, tchort, and manifest thyself (drink from chalice, then say) i have crossed the second sphere, the second angle between the worlds. the third sphere shiv

e second sphere, the second angle between the worlds. the third sphere shiva, i invoke thee. shiva, i summon thee. shiva, i conjure thee. come forth, shiva, and manifest thyself within this body, this temple which i have prepared. come forth, shiva, and manifest thyself. come forth, shiva, and manifest thyself (drink from chalice, then say) i have crossed the third sphere, the third angle between the worlds. the fourth sphere kali, i invoke thee. kali, i summon thee. kali, i conjure thee. come forth, kali, and manifest thyself within this body, this temple which i have prepared. come forth, kali, and manifest thyself. come forth, kali, and manifest thyself (drink from chalice, then say) i have crossed the fourth sphere, the fourth angle between the worlds. the fifth sphere ahrimon, i invok

ere, the fourth angle between the worlds. the fifth sphere ahrimon, i invoke thee. ahrimon, i summon thee. ahrimon, i conjure thee. come forth, ahrimon, and manifest thyself within this body, this temple which i have prepared. come forth, ahrimon, and manifest thyself. come forth, ahrimon, and manifest thyself (drink from chalice, then say) i have crossed the fifth sphere, the fifth angle between the worlds. the sixth sphere gorgo, i invoke thee. gorgo, i summon thee. gorgo, i conjure thee. come forth, gorgo, and manifest thyself within this body, this temple which i have prepared. come forth, gorgo, and manifest thyself. come forth, gorgo, and manifest thyself (drink from chalice, then say) i have crossed the sixth sphere, the sixth angle between the worlds. the seventh sphere demogorgon

tween the worlds. the seventh sphere demogorgon, i invoke thee. demogorgon, i summon thee. demogorgon, i conjure thee. come forth, demogorgon, and manifest thyself within this body, this temple which i have prepared. come forth, demogorgon, and manifest thyself. come forth, demogorgon, and manifest thyself (drink from chalice, then say) i have crossed the seventh sphere, the seventh angle between the worlds. the eighth sphere shaitan, i invoke thee. shaitan, i summon thee. shaitan, i conjure thee. come forth, shaitan, and manifest thyself within this body, this temple which i have prepared. come forth, shaitan, and manifest thyself. come forth, shaitan, and manifest thyself (drink from chalice, then say) i have crossed the eighth sphere, the eighth angle between the worlds. the ninth spher

DIABOLUS

ng men as the servents of god, is only in appearance the wise religion of god. this through the evil intellect depopulates the world, ruins, and destroys mankind. and such a priest is as it were the agent of the evil-minded ahriman to do his work among men and harms mankind and the world. such a religion, owing to the evil intellect, renders mankind miserable and makes them suffer in pain in both the worlds. denkard here we see that the left hand path or that of akoman the evil mind represents a path of power from which the self is beholden of. that the religion of sorcery is indeed painful, it is by this strife and stimulation within the self that makes us strong and able to work our will, to discover our own true will (the akoman or holy guardian angel) and to manifest our desires. it is

DION FORTUNE PSYCHIC SELF DEFENSE

e gnostic literature. the literature of the gnosis has been largely destroyed by systematic persecution, but in the qabalah there is still left us a complete system. the jews, being strictly monotheistic, did not speak of gods, but they recognised a hierarchy of angels and archangels which is the equivalent of the pagan pantheons. it is through these etherial messengers that the all-father formed the worlds. let us consider once more the qabalistic doctrine of the qlippoth, for it has an intimate bearing upon the problem of insanity. the doctrine of the ten holy sephiroth, arranged in their correct pattern to form the tree of life, is invaluable in enabling us to conceive the invisible. the first sephira is concentrated out of the unmanifest, the point within the circle. this emanates the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

fe, new mexico, in 1975 around the teachings of ed steinbrecher who had brought together a group with a diverse interest in occult matters including astrology, i ching, the tarot, jungian psychology, and meditation. it moved to its present location in los angeles, california, in 1984. d.o.m.e. stands for a latin phrase, dei omnes munda edunt, translated as, all the gods/goddesses bring forth/eat the worlds. the inner guide is described as an individual s lost teacher who stands ready to lead the seeker along the inward spiritual path toward the union with the higher self and to the mystic experience of oneness. the inner guide teaches practical ways to create harmony and balance by cooperating with the universal archetypes (familiar from jungian thought, considered the principles of spiri

st race of humans were a people of one language, one color (black, and one religion. that religion was buddhism, which higgins understood to date to far ancient times. there was a true golden age in these ancient times. inherent in the truths known as this time were immortality of the soul, metempsychosis (reincarnation, the final reabsorption of all things in the one, and the periodic renewal of the worlds. the golden age, during which time the earth s axis was 90 degrees from its orbit was ultimately destroyed by the collision of the earth with three comets, each of which caused a significant but partial deluge. the earth s axis tilted, producing the present day seasons and 365 day year. two astrological cycles have subsequently become important, the astrological age of 2160 years and th

n hynek center for ufo studies. http/ www.cufos.org. march 8, 2000. jachin and boaz the names of two symbolical pillars of king solomon s kabalistic temple. they were believed to explain the mystery of the meaning of life. one was black and the other white, representing the powers of good and evil. it was said that they symbolized the need of two in the world. human progression requires two feet, the worlds gravitate by means of two forces, generation needs two sexes. the symbolism of the two pillars has been discussed in the book the garden of pomegranates, by rabbi moses cordovero, a book on the kabala first published in cracow, poland, in 1591. the two pillars have also become part of the symbolism of freemasonry and ceremonial magic. jachowski, jan (1891) polish publisher who experimen

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e experimentale. nielsson died in 1928. nif an egyptian symbol in the form of a ship s sail widely spread, symbolizing breath (see also egypt) niflheim the region of everlasting cold, mist, and darkness in teutonic mythology. it is situated north of midgard (middle earth.the present human abode, across the river gjol. it was into this region that the god odin banished the goddess hel to rule over the worlds of the dead. the lowest depths are named nastrond. strand of the dead. nightmare possibly deriving from the old english night and mara, a specter, indicating a terrifying dream. it is said to be caused by a disorder of the digestive functions during sleep, inducing the temporary belief that some animal or demon is sitting on the chest. among primitive people it was thought that the affl

the flesh are merely small portions of one whole. the monad, the divine spark, or individuality, remains the same throughout the whole course of reincarnation and is truly a denizen of the three higher worlds.the spiritual, the intuitional, and the higher mental. in order to further its growth and the widening of its experience and knowledge, however, it is necessary for the monad to descend into the worlds of denser matter.the lower mental, the astral, and the physical.and take back with it to the higher worlds what it learns there. since it is impossible to progress far during one manifestation, the monad must return again and again to the lower worlds. the laws of progress, the laws that govern reincarnation, are those of evolution and of karma. the scheme of the evolution of life decre

flat, circular form familiar to astronomy students. the center is more dense than the fringes. during the process of flattening and due to the initial revolving motion, rings are formed encircling the center. from these rings the planets are formed and later these planets can support human life. the various worlds penetrate each other substantially within the same bounds, with the exception being the worlds of finer texture that extend beyond those relatively more dense. the names of the worlds are: first, the divine world, which has not yet been experienced by man; second, the monadic whence come the impulses that form human beings; third, the spiritual world, which is the highest world humans have experienced; fourth, the intuitional world; fifth, the mental world; sixth, the emotional o

FAUST

the box whose ointment precious dropped its perfume rare and sweet; by the locks whose gentle meshes dried the saviour s holy feetmulier samaritana (st. john, 4. by the well to which were driven abram s herds in days of yore; by the pitcher once twas given our dear saviour to restore, by the spring, rich and supernal, whence flow waters far and wide, overflowing, bright, eternal, pouring through the worlds their tidemaria aegyptiaca (acta sanctorum. by the sacred place where mortals our dear master s body laid; by the arm which at the portals warningly my entrance stayed; by the forty years repentance truly passed in desert-land; by the blessed farewell sentence that i wrote upon the sandall three. thou who women greatly sinning grantest to come nigh to thee, by sincere repentance winning

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

act that there are equivalent words for sufi terminology in persian, arabic, and turkish. the sufis have their own version of the tree of life, names for the four worlds, terms for the various bodies or shells, and terms for states (hal) and stations of consciousness (maqam) that correspond closely to those in the mystical qabalah. the name for the divine presence dwelling among embodied souls in the worlds of matter, for instance, is called shekhinah in the qabalah and sakinat in sufism. it is also used in the qur an (surah 2:249) in the same context as it is found in torah shmoth 24:22, when referring to the divine presence residing between the kerubim over the ark of the covenant. the doctrines identified earlier as dualism, qualified non-dualism, and pure non-dualism are differentiated

habat (sabbath) is celebrated as the holy wedding day of the lord hvhy king messiah, most precious and enduring, with his divine bride shekhinah, queen of the universe. in the well known words of rabbi yitza aq luria, lekah dodee likraht kalah penay shabat neqabalah( come, my beloved, to meet the bride, face sabbath to receive )6 during the regular days of the week, queen mother shekhinah wanders the worlds of illusion in exile. she is described as dressed in rags, lamenting her separation from her beloved husband, while nurturing her children in the valley of shadows. but, when shabat comes, the worlds are filled with the% e2 2 e" 2' 8: h 2" light and love of king messiah, who comes to receive his bride (kalah) and transform the children into angels. shekhinah belimah (hmylb hnyks, intang

FRATER ELIJAH ANGELS OF CHAOS

a reference to set is given. set being an intelligence of/in the outer. this an example in this case for modeling and identification/ use. the picture resembles a thing moving forward. ii/3a: a word. another word is given. this is not to replace (as none actually do) but to supplicate. this word is of creation. it cannot be spoken, for it is silent. this holy resonance has been echoed throughout the worlds. there is also a reference to this being the original magician and speaking into being all of existence. more on this later. ii/3b: the end of the creation process. the choice was made to exist, to bring about itself in wonderment again and again unto a new creation. the calling was of itself to itself, for it is. in a microcosmic view, this is the urge of initiation. a picture is given

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

t. paul in his epistle to the hebrews gives us most information showing the connection between christ and melchisedec, both of them kings and high priests, but of different dispensations "god who at sundry times and in diverse manners spake in times past unto the fathers by the prophets has in these last days spoken unto us by his son whom he has appointed heir of all things, by whom also he made the worlds* no man taketh this honor unto himself but he that is called of god, as was aaron. so also christ glorified not himself to be made a high priest, but he that said unto him 'thou art my son, today have i begotten thee' as he saith also in another place, thou art a priest for the age after the order of melchisedec, who in the days of his flesh when he had offered up prayers and supplicati

FREEMASONS SATANISM AND SYMBOLISM

freemasonry! its "legitimate symbol" is the serpent, and note the capitalization of serpent, above, denoting deity. this is another admission by this masonic author that freemasonry worships satan, the devil [revelation 12:9] but, now listen to the ultimate admission from masonic authors that freemasonry worships satan "the serpent is the symbol and prototype of the universal savior, who redeems the worlds by giving creation the knowledge of itself and the realization of good and evil [manly p. hall, 33 degree mason, the secret teachings of all ages, the philosophical research society press, p. lxxxviii] let us repeat this insight for you "the serpent is the symbol and prototype of the universal savior, who redeems the worlds" thank you very much for this insight, mr. hall; of course, we

FULLER J F C SECRET WISDOM OF THE QABALAH

appeared, all was achieved, both in the upper and in the lower worlds. for all is contained in man. he combines within himself all the forms.23 again the zohar says the essence of the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immaterial, even as man is composed of body and soul. man is the synthesis of all the holy names. in man are enclosed all the worlds, both the upper and the lower. man includes all the mysteries, even those that existed before the creation of the world. since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of t

nctuary of the earth. and the earth on which was the sanctuary was the synthesis of the four cardinal points of the world. these cardinal points were united at the moment of creation with the four elements fire, water, air, and earth. 33 these elements being od, heh, vau, and heh of the name jehovah. man is consequently the synthesis of gall the holy names h, 34 therefore in man are genclosed all the worlds, both the upper and the lower h, and: since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of the human form.35 (see diagram 1 on page 20) secret wisdom of the qabalah page 17 pl

will not be admitted to the place where all souls are gathered, and his image will be cut off from there. why? because ghe has not succeeded in radiating light in this world by the means of the body h. 30 the creation of life is man's divine prerogative; consequently the sex act is of all acts the holiest. according to the nobeleth 'hokhmah: the qabbalists say that the entering into existence of the worlds happened through delight, in that ain soph rejoiced in itself and flashed and beamed from itself to itself; and from these intelligent movements and spiritual and divine scintillations, from the parts of its being to its being, which are called delight, its sources have spread themselves towards the outside, as seeds for the world. 31 here is described to us the sublime orgasm of the ai

lace and destination, and the holy one, blessed be his name! turns it into service h. 6 these worlds were formless, gbecause the sacred aged had not as yet assumed his form h, the king and queen as opposite sexes, gand the master was not yet at his work h. 7 by the word gmaster h is meant adam qadmon, the human form which deity must of necessity assume. it was, therefore, after the destruction of the worlds of the kings of edom that the latens deitas was able to assume a secret wisdom of the qabalah page 50 balanced form in the fourth and material world. thus the zohar says: the holy one, blessed be he, created and destroyed several worlds before the present one was made, and when the last work was nigh completion, all the things of this world, all the creatures of the universe, in whateve

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

e did not, of course,commithimself to a specific belief:there are, broadly speaking,twotheories based on the acceptation of the facts after ninety per cent of the alleged phenomena have been removed from the consideration.oneof these has determinedthatcertain organizations ofmankindcan,owingto some psychological or psycho-physiological peculiarity, become the mediums ofcommunicationbetweenman and the worlds of unseen intelligence, usuallythatworldwhichthesametheorypeopleswithdisembodiedhumanspirits.thealternativeexplanationsets aside the ideathatthereisany operation of intelligence outsidethatof the person designated as the medium, and concludes that the phenomenawhichtake place in his presence are theproductofhisownpsychic nature externalised; so to speak. between these theories it isnotn

GILBERT THE MAGICAL MASON

mankind in thefourthround, as taught in thesecretdoctrine.itwas then82themagical masonsuggested that with the descent of mind into the well-developed material man of the mid-point between the third and fourth races, there ensued an incarnation of some truly great minds who brought down to the nascent humanity the wisdom of the more spiritual beings who possessed a mental grasp of the knowledge of the worlds, and of the true history of the origin and destiny of man. theosophists suppose that this teaching has formed the basis of the 'wisdom religion' which has been preserved in every age until now. we believe that adepts have existed in many lands through all the 'centuries of change, juvenescence and decay of races and nations: we doubt not that much of the primeval knowledge has failed to

e with a quaternary of noah, with his three sons, shem, japhet, and ham, who peopled the four quarters of the ancient world.thelater kabalists referred the four letters ihvh again to the human relations of father, mother, son and daughter, and to birth, life, death and resurrection: the four letters also to the river of eden, euphrates, hiddekel, gihon and pison, and the four spheres of creation, the worlds of atziluth, briah, yetzirah, and assiah. grseco-roman mythology had four rivers in itshell-styx,acheron, cocytus and phlegethon. in this matter of rivers, w.j. colville ends an analogy with four parts of the arterial system of the human body: springing from the heart is first the innominate artery feeding the right side, then the left carotid artery, then the left sub-clavian, and last

GILBERT THE SORCERER AND HIS APPRENTICE

iverse. and not only are there the five modifications of the great breath- producing first of all akasa, that is the potentiality of movement; secondly, vayu, movement itself; thirdly, taijas, which is a mode of motion, light, electricity, and magnetism; then the reaction of heat and expansion, cold and contraction producing water, apas, rolling up the fiery incandescent gases of the nebulae into the worlds; and prithivi, the final form of apas, the cohesion, which makes the dry land appear from the waters- not only are there these five modifications, but also the positive and negative of each, viz, the pingala and ida, and also the susumna, the point of union between positive and negative. so that during. every day- i am speaking of our ordinary solar day- these five tatwas run over and o

GLOBAL FREEMASONRY

erses reveal that there were two important focal points of power in egypt: pharaoh and his inner-council. this council tended to exercise an important influence over pharaoh; pharaoh would often consult them and, from time to time, follow their suggestions. the verses quoted below show the influence that this council had on pharaoh: moses said "pharaoh! i am truly a messenger from the lord of all the worlds, duty bound to say nothing about god except the truth. i have come to you with a clear sign from your lord. so send the tribe of israel away with me" he said "if you have come with a clear sign produce it if you are telling the truth" so he threw down his staff and there it was, unmistakably a snake. global freemasonry ek and he drew out his hand and there it was, pure white to those wh

i do not ask you for any wage for it. my wage is the responsibility of no dcl materialism revisited masons believe in materialism and reject the idea of life after death. sometimes the concept of life after death appears in masonic texts, but, as inthe myth of hiram depicted here(left, what is meant by it is the continuation of the memory of a person's name in this world. one but the lord of all the worlds. do you build a tower on every hilltop, just to amuse yourselves, and construct fine buildings, hoping to live for ever, and when you attack, attack as tyrants do? so heed god and obey me (qur'an, 26: 124-131) the mistake these godless people committed was not the construction of fine buildings. muslims also give importance to art; by producing it, they try to beautify the world. the di

GNOSTIC HANDBOOK

e. so let's consider some of the terms we have used and will use. the term gnosis comes from the greek word meaning "to know, but it means the process through which the seeker of spiritual wisdom experiences the divine and is transformed. the teachings which make this transformation possible are considered mystery teachings because they embody the most ancient wisdom, the essential essence behind the worlds religious and ideological systems. in this sense they are esoteric, eso- meaning inner, they are the inner teachings that are behind or beyond the secular, they are core religious wisdom available to the few. they are occult in that they are secret, hidden or unknown. they are religious in the sense that religion means "to bind back "to return to the source or origin. these teachings ar

al worlds, below which are the infernal. this map of the living cosmos is central to the sacred lore. while it may take many forms in the traditions that abound on planet earth, the essential characteristics are the same. when applied to traditional models of the universe, the horizontal bar of the cross becomes the earth, midgard, physical reality and the axis mundi becomes the pillar that spans the worlds. it is sometimes images as a vertical series of planes, worlds or dimension, a tree, a ray (the ray of creation of gurdjieff) or a pillar. indeed it is the beanstalk that jack climbed to reach the world of the giants! the axis mundi and the sacred tree the axis mundi is the pillar and at its center is the nexus of earth, the earth turns on this center and its horizontal (physical) reali

is image has provided the dominant symbol" at the center of the world john michell, thames and hudson 1994 working from this model, we can go further and delineate the characteristic of the axis mundi or cosmic tree. the cosmic tree can be imaged in two different manners organic and emanation. the organic model is found in most pagan and heathen traditions, it emphasizes the change some nature of the worlds and planes. the emanation model is more formal and while it infer the ever changing landscape of spirit it has more clearly delineated worlds, planes and inhabitants. whichever we use, both have certain general motifs which are the basis for the great chain of being. the gnostic handbook page 18 characteristics of the traditional model the first is the point of origin, this is only desc

rom a biology textbook! yggdrasil:the world tree nine world i can count, nine roots of the tree volupsa nine lays of power i learned from bolthorn, bestla's father odin in the havamal yggdrasil is a prime example of the organic model of the great chain of being. in the elder edda yggdrasil is identified as a sacred ash tree, it becomes obvious that this is no ordinary tree but a tree which glyphs the worlds and which encompasses many strata's of reality. in the grimnismal yggddrasil is described as having three great roots, one lies under hel, the realm of the dead, under another dwell the giants and under the third live human beings. a squirrel runs along its branches, an eagle nets in its crown, four deer browse on its branches and a dragon gnaws at its roots. in the volupsa the sacred a

ive images of the great chain of being. in some forms of northern worship it was celebrated with a "gigantic pillar, one of which, irminsul was renowned for its size, but was destroyed by charlemagne in his attempted conversion of the saxons in the eighth century. from the world tree extends nine worlds or realms, five of which are on the central axis and four in the directions. pathways link all the worlds with the central axis. the gnostic handbook page 22 (the system of nine rather than seven duplicates the principles of fire and ice as distinct worlds, this is not found in later models of the universe such as the anglo saxon) the world in the center is called midgard. the word gard means dwelling, it is obviously related to the word garden. midgard is middle earth, the garden in which

ncil of the gods at the well of urd, it is guarded by heimdall. the above worlds (including asgard) are considered facets of the other world (3rd c, while the underworld (5th c) includes those below. svartalfheim is the realm of the dark elves which exist in the subterranean world under midgard, they are also known as dwarves. in the lower realms of the underworld lies hel, the realm of the dead. the worlds are traditionally listed as the gap plus nine worlds, these correlated well with the model we will discuss in the next chapter. where there is a triplicity above (void, fire and ice) and seven worlds below. each of these models offers us a glimpse of traditional cosmology in action, concepts such as the axis mundi, sacred centre (midgard) and the various worlds are delineated. each of t

undertaken in the chamber of the king and queen were rites of rebirth whereby the pharaoh became identified with the solar sphere. he mediated the energies of the logos and hence accelerated the positive current and sublimated or transformed the negative. the sun like the planets and zodiac was a doorway between the spiritual and physical worlds and hence emanated forces from the pleroma and from the worlds of the archons. during the rite of rebirth the pharaoh left his body and traveled through the heavens. he journeyed through the realms of the planets and zodiac using passwords, gestures and codes, only after successfully passing the spheres could he then navigate through the great barrier and enter the pleroma. this ritual form was connected to the egyptian astro-gnosis and involved th

g our heritage and traditions as well as well as recent refinements and revelations. behind the institute if the gnostic apostolic church, this is our inspiration and the religious application of our work. we should consider some aspects of the church as part of this study. churches and temples in the gnostic apostolic church we realise that a "temple of the gnosis" is a permanent doorway between the worlds and hence we create two distinct environments for use within the church. the actual term church comes from the base word "ecclesia" and means people and/ or community, hence within the church we use the church building as a meeting place, a counseling centre and a nucleus for church activity within the congregation. our churches are where services of a worshipful and celebratory nature

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

k word meaning to know, but it means more than head knowledge, it means to experience, to grasp, to see. gnosis is the process through which the seeker of spiritual wisdom experiences the divine and is transformed. gnostic theurgy page 11 the teachings which make this transformation possible are considered mystery teachings because they embody the most ancient wisdom, the essential essence behind the worlds religious and ideological systems. in this sense they are esoteric, eso- meaning inner, they are the inner teachings that are behind or beyond the secular, they are core religious wisdom available to the few. they are occult in that they are secret, hidden or unknown. they are religious in the sense that religion means to bind back, to return to the source or origin. these teachings are

the intuitional plane. it is the dimension where the forces and archetypes take creative solidity and manifest. on a human level, it is the dimension of high level intuition and cosmic awareness. the plane of the divine spirit and the plane of the life spirit are equivalent to the kabbalistic world of briah. traditionally the alpha event caused the fall of everything below the world of atziluth. the worlds of briah, yetzirah and assiah all contain mixtures of light and darkness. however, it is in the desire and the physical planes that the dialectic has gained the most influence. the plane of thought this is also known as the mental plane. here the flood of energy takes the form of reason and thought, the ground plane are formulated and laid. gnostic theurgy page 29 the desire plane the d

very workable. prior to the alpha event the seven planes were all spiritual, and represented degrees of spiritual essence and the spectrum existed as variations within the light field. however, the alpha event added a second power into the equation (and polluted the matrix to boot) which radically altered the structure of the universe. matter was formed, and a schism or split was created between the worlds. the creation of matter can be seen as the creation of a hologram, an illusion so real that the human lifestream was deceived by it. further, the schism created a warzone where two schemes, two lifestreams, two hierarchies now battle each other through time and space. the world of the archons includes a mixture of light and darkness, but is ruled by the fallen forces. this is why the gn

ransfiguration, be aware of them! the process of awakening the light self is central to gnostic practice, but also thwart with danger. we are living at the end of the age, in the fallen kingdoms- expect trouble. it is not possible to achieve a state of perfect balance, for we are exiles in an gnostic theurgy page 71 the bodies, mind and related titles mind, planes and worlds the mind. the planes. the worlds. self. divine. atziluth. anima/animus. monadic. atziluth. collective unconscious. spiritual. briah. collective unconscious. intuitive. briah. personal unconscious. mental. yetzirah. rational mind. emotional. yetzirah. cellular consciousness. physical. assiah. seven bodies levels of the psyche. hebrew titles. self. self. yechidah. mediator self. anima and animus. neschamah& chiah spiritu

we have discussed about the mind with materials on the seven planes, worlds and later the kabbalistic tree of life. at first all these correlations may seem a bit contrived, but they are for a reason. the law of correspondence is one of the major philosophical premises of the gnostic system, it is based on the dictum of hermes as above, so below. even though the alpha event caused a rift between the worlds, the basic framework of the universe is still the same. while matter is certainly fallen, it has fallen on the same patterns or vibrations as all of the forces within the total system. nothing is totally outside, accordingly, all things are somehow connected, even if only in design or prototype. if we can work out the vibration rates or correlations between varying systems (bodies, plan

all occult alphabets. enochian is a very powerful system and if carelessly used will bring about disaster and spiritual disintegration. the warnings given are not be to be regarded as platitudinous moralising but represent knowledge of the true facts. x gnostic theurgy page 116 if we contemplate our kabbalistic model in light of the alpha event, we come to realise that the final division between the worlds occurs just below the solar sphere. this barrier, known as the paroketh, is a further stepping down in the emanation process (fig 32) the upmost world (supernals) is that of pure light, the intermediate worlds (between the abyss and paroketh) is a mixed system but with a large percentage of light. while the lower worlds (below paroketh) are a mixed system with a large percentage of dark

d israe; provided the framework by which the cultures grew and spread throughout the world, creating on its way western civilisation. however, still there was little opportunity for individual salvation and redemption. the festivals and traditions offered some experience of the divine, but a more immediate expression of the teachings was necessary. the early traditions provided a process by which the worlds of light revealed themselves to man, by the time of jesus they had evolved to a point where a full restoration of the original mystery teachings was mandatory. the various essene and druidic teachings had become too mixed with related national and cultural factors and hence a clear revelation of truth was required. jesus as a pre-existent spirit- the arch-angel michael, took human form

GOETIA LUCIFERIAN

orpius nokmet, frater a.s.l, dana dark, a special thank you to fellow initiate marie buckner, ugly shyla and mother, robert mahar, shemyaza of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding

GOLDEN DAWN RITUALS ZAM22

sel. let therefore the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master, and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and of darkness; come and obey my will; serve and fear me. i bind even ye to help me in the worlds of the magic of light. i bind ye by the curse of rwbg \yhla and by the power of lamk, and by the overwhelming powers of hrwbg. by the awful curse of, djp, and the o of the letter c. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this a talisman and tremble, for the powers of the divine ones are in it. look

GOLDEN DAWN RITUALS ZAM24

t aureae crucis" chief adept "very honoured fratres and sorores, the things which are above do continually lift up unto their high estate the things which are below, and do thence return them after a certain great transfiguration so that the work of wisdom may continue and that the grace and sanctification of the holy and glorious zion may be communicated to the zion which is on earth. therefore, the worlds rejoice together 6 and are fulfilled in all completion. i beseech you to join with me in my intention, and to ratify in your hearts, the solemn and sacramental words by which i assume this external and visible temple of isis mighty mother into the house not made by hands, built of lively stones, the company of the adepts, and it is so assumed accordingly" second adept "cum potestate et

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

es are of ancient egyptian deities, in the book of the law they are transformed into the forces basic to the present aeon. the androgynous lam= 24= god but also now (or won. lam, as we note elsewhere in this book, is the prototype of the modern gray alien. both beings carry the implication of divine victory of the androgynous god. interestingly, aia aziz (65, 2 meade layne is a major link between the worlds of magick and contacteeism, as we amply demonstrate in this volume. through bsrf he developed in the 1940s the first major ufo trance contact group. he had been a member of the famous occult society of the inner light, and in the late 1950s introduced future new aeon english qabalist frater damon to the work of frater achad, who made the first major analysis of the cipher of the book of

ral abductions. but the fact that the name indrid cold that the being gave has a cipher value of 112 in classical new aeon cipher told me that this was important, because 112 shows up, as you know, over and over in important cases. i was intrigued by cold s statement to woody that he comes from a country weaker than yours which is not so much cipher as simple metaphor for being a native of one of the worlds already conquered by the grays and their allies. i figured he was a fugitive, and probably looking for contact with others in the know, so he probably lived fairly near the contact point, as a fugitive from the grays. i looked at 112 in that light, and some of the other cipher values involved. ahg: so, what did you find? trw: his home address, virtually. ahg: embedded in the number 112?

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

rge while the cross is the infinitely small (however, sometimes their roles are seen reversed. when seen in tor, they usually symbolize the concept of extension in space. 213 lin, looking at the formless the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! aleister crowley, aha after your experiences in tor you will be ready for the 22nd aethyr, un. this is the aethyr of the void. un marks the first stage in the mystical state called samadhi. here the beginning of form can be seen looking downward as a sense of extension in space while the beginning of the formless can be seen looking upward. the aethyr

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

summer s day, when jove doth the down-rushing water suddenly pour, and wreak his wrath on the proud men, men of might, who sit dealing a crooked doom in the folkmote, forcing justice aside, unheeding of gods and their vengeance (rivers swell, etc) and the works of man are all wasted. 4 bopp s die siindflut, berl. 1829. deluge. 579 now shall manus make all creatures, gods, asuris and men, and all the worlds, things movable and immovable. and as he had spoken, so it was done. in the bhagavatam, satydvratas (supra, p. 249) takes the place of manus, vishnus that of brahma, and the facts are embellished with philosophy. the indian myth then, like the teutonic, makes the deluge precede the real creation, whereas in the mosaic account adam lives long before noah, and the flood is not followed by

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

l) beloved hierophant of the r.c [12] robert fludd robert fludd (1574-1637. english physician, mystic philosopher, and rosicrucian apologist. fludd wrote the brief apology for the fraternity of the rosy cross and other treatises wherein he zealously defended the rosicrucians of his time [13] isaac newton sir isaac newton (1642-1727).english natural philosopher and rosicrucian. newton, a genius in the worlds of physics and mathematics, put forth concepts which had a revolutionary impact on science [14] jacob boehme jacob boehme (1575-1624).german mystical philosopher and rosicrucian. boehme was the author of aurora, a book which inspired ecclesiastical opposition, but provided a profound influence on later philosophical thought [15 [16] above- the plaza and fountain, this view was taken fro

HANDBOOK OF EGYPTIAN MYTHOLOGY

n humanity and the gods. this period corresponds with the time span of pharaonic history. gods and goddesses mainly communicated with people through temple rituals, oracles, or dreams, though deities might still be encountered beyond the boundaries of the black land. most humans could only enter the divine realm by dying, but stories were told of priest-magicians who had the power to pass between the worlds of the living and the dead. the king was responsible for upholding the divine order in the world of the living. failure to obey the laws of maat could lead to periods of chaos. these only ended when a new royal champion of maat arose. the gods might intervene in history by fathering such hero-kings. once the gods had withdrawn, humanity had to play an active role, through ritual and eth

d above the deserts, and huge flocks of migratory birds passed overhead or wintered in the south of the country. many egyptian deities had bird forms, but flocks of birds were used as a symbol of chaos. in some egyptian creation myths, a bird was the first living being. the heavens could be imagined as a cosmic hawk. many spells claimed to bestow the power to fly to the celestial realm or between the worlds of the living and the dead. the ba, the egyptian concept that is closest to western ideas about the soul, could be shown as a human-headed bird. birds were traditionally hunted with throw sticks or nets. there was a birdcatcher god, who was the son of the marsh goddess. migrating birds were probably seen as foreign invaders, and large flocks could strip fields and orchards bare. this ma

he struggles of horus and seth under linear time in mythical time lines. horus argued his father s case before the divine tribunal led by geb or the sun god ra. osiris is granted sovereignty over the dead and horus over the living. horus, the devoted son, becomes the prototype for all funerary priests when he performs a series of rituals to raise up osiris. he also becomes an intermediary between the worlds of the living and the dead. horus is shown in the book of the dead presenting deceased souls before the throne of osiris. the reign of horus as king of egypt was considered the model for all subsequent reigns. the semidivine kings who came after him in mythical history were called the followers of horus. in a few magical texts a scorpion goddess called ta-bitjet is called the wife of ho

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ey to theosophy- hp blavatsky.txt his manifestation periodically only, and passes into pralaya, i.e, disappears and is annihilated as periodically (see below) brahm 's day a period of 2,160,000,000 years, during which brahm, having emerged out of his golden egg (hiranyagarbha, creates and fashions the material world (for he is simply the fertilizing and creative force in nature. after this period the worlds being destroyed in turn by fire and water, he vanishes with objective nature; and then comes the night of brahm (see below. brahm 's night a period of equal duration to brahm 's day, in which brahm is said to be asleep. upon awakening he recommences the process, and this goes on for an age of brahm composed of alternate "days" and "nights" and lasting for 100 years of 2,160,000,000 each

HP LOVECRAFT A DARK LORE

d walls in nighted depths under the sea, and vortices of space where wisps of black mist floated before thin shimmerings of cold purple haze. and beyond all else he glimpsed an infinite gulf of darkness, where solid and semisolid forms were known only by their windy stirrings, and cloudy patterns of force seemed to superimpose order on chaos and hold forth a key to all the paradoxes and arcana of the worlds we know. then all at once the spell was broken by an access of gnawing, indeterminate panic fear. blake choked and turned away from the stone, conscious of some formless alien presence close to him and watching him with horrible intentness. he felt entangled with something- something which was not in the stone, but which had looked through it at him- something which would ceaselessly fo

HP LOVECRAFT BEYOND THE WALL OF SLEEP

s sleep. i am your brother of light, and have floated with you in the effulgent valleys. it is not permitted me to tell your waking earth-self of your real self, but we are all roamers of vast spaces and travelers in many ages. next year i may be dwelling in the egypt which you call ancient, or in the cruel empire of tsan chan which is to come three thousand years hence. you and i have drifted to the worlds that reel about the red arcturus, and dwelt in the bodies of the insect-philosophers that crawl proudly over the fourth moon of jupiter. how little does the earth self know life and its extent! how little, indeed, ought it to know for its own tranquility "of the oppressor i cannot speak. you on earth have unwittingly felt its distant presence- you who without knowing idly gave the blink

HP LOVECRAFT CELEPHAIS

unechoing emptiness of infinity, and where even the sky ahead was empty and unit by the crumbling moon and the peering stars. faith had urged him on, over the precipice and into the gulf, where he had floated down, down, down; past dark, shapeless, undreamed dreams, faintly glowing spheres that may have been partly dreamed dreams, and laughing winged things that seemed to mock the dreamers of all the worlds. then a rift seemed to open in the darkness before him, and he saw the city of the valley, glistening radiantly far, far below, with a background of sea and sky, and a snowcapped mountain near the shore. kuranes had awakened the very moment he beheld the city, yet he knew from his brief glance that it was none other than celephais, in the valley of ooth-nargai beyond the tanarian hills

HP LOVECRAFT NYARLATHOTEP

ivering and afraid, into the sightless vortex of the unimaginable. screamingly sentient, dumbly delirious, only the gods that were can tell. a sickened, sensitive shadow writhing in hands that are not hands, and whirled blindly past ghastly midnights of rotting creation, corpses of dead worlds with sores that were cities, charnel winds that brush the pallid stars and make them flicker low. beyond the worlds vague ghosts of monstrous things; half-seen columns of unsanctifled temples that rest on nameless rocks beneath space and reach up to dizzy vacua above the spheres of light and darkness. and through this revolting graveyard of the universe the muffled, maddening beating of drums, and thin, monotonous whine of blasphemous flutes from inconceivable, unlighted chambers beyond time; the det

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

transcending our world are shapes of darkness that seize and bind. the affair that shambleth about in the night, the evil that defieth the elder sign, the herd that stand watch at the secret portal each tomb is known to have and that thrive on that which groweth out of the tenants thereof- all these blacknesses are lesser than he who guardeth the gateway: he who will guide the rash one beyond all the worlds into the abyss of unnamable devourers. for he is 'umr at-tawil, the most ancient one, which the scribe rendereth as the pro-longed of life" memory and imagination shaped dim half-pictures with uncertain outlines amidst the seething chaos, but carter knew that they were of memory and imagination only. yet he felt that it was not chance which built these things in his consciousness, but r

INTERVIEW WITH ANDREW CHUMBLEY

went a potent resurgence with the baptism of fire that accompanied the publication of the toad-book. in 2001, the year in which we issued ars philtron, xoanon was established as a limited company under both myself and daniel schulke, the author of that work. this marked a further consolidation of xoanon as a magical vehicle for reification, augmenting the freedom to move its focus of will betwixt the worlds of men and spirits. the publication of ars philtron marked an extremely important shift; it began to move the focus away from myself as the sole authority in the cultus as it is outwardly perceived. i hope that in forthcoming years, as we publish more and more works by other sabbatic initiates, our readership will begin to comprehend that the cultus has several visionary perspectives an

ISIS UNVEILED

ded the logos* john's apocalypais, and the explanations of sincere christian bishops, like synesius, who, to the last, adhered to the platonic doctrines, make us think that the wisest and safest way is to hold to that sincere primitive faith which seems to have actuated the above-named bishop. this best, sincerest, and most unfortunate of christians, addressing the 'unknown' exclaims "o father of the worlds. father of the aeons. artificer of the gods, it is holy to pruse* but syneaus had hypatia for instructor, and this is whywe find him confessing in all 466" ye bkrecoodeiuiied and killed the jiut" uti jamea in his eputleto the twelve tribea (v, 6. 467. por^yry nukea s diitincuoii between what he calls "the antique or orutdal phuotophu, and the properly gredan syitetn, that of the neo-pla

, and to whoever remains faithful god will give a magnificent reward' placing the hand below the chin is their sign, perhaps in memory of their vow. all use the double triangles. the brahmins inscribe the angles with their trinity, and they possess also the masonic sign of distress as used in france" from the very day when the first mystic found the means of com- munication between this world and the worlds of the invi^ble host, between the sphere of matter and that of pure spirit, he concluded that to abandon this mysterious science to the profanation of the rabble was to lose it. an abuse of it might lead mankind to speedy destruction; it was like surrounding a group of children with explosive batteries and furnishing them with matches. the first self-made adept initiated but a select fe

JASMUHEEN THE FOOD OF GODS

the need to use so much of our world s resources, freedom from disease and freedom of choice, freedom from starvation and finally freedom from our emotional, mental and spiritual states of anorexia. points (a (b, and (c) were covered in the first two books of the series, and points (d) and (e) will be addressed here. nonetheless, this is not a field that one person is to conquer alone as bridging the worlds is part of a global game of evolution. it is not necessary to have read the other two books to understand what we share in this one. each of us has a role to play and each of us carries a piece of a massive program for change, which in itself forms a natural path of our evolution. in time all that we have discovered will be accepted as every day fact and this will come into being from i

epetition. in the writing of this book i was initially torn between wanting to present a simple recipe of level 2 nourishment that will guarantee health and happiness for all and at the same time take the divine nutrition controversy. with its gift of level 3 pranic nourishment. a little further into the realm of science. ever since my journey began with this i have intuitively hungered to bridge the worlds of science and metaphysics and i hope that my hunger to do this allows me to fulfill both objectives. however the problem that we still have is that modern day science is still too uninformed to make the necessary assessments within the metaphysical fields. firstly a scientist has to expand their own consciousness to obtain what they need to know and the quantum field needs further expl

powers that can be seen as. pre-cognition. the ability to sense what is about to occur. telepathy. the ability to pick up unspoken mental-plane communications. bi-location. the ability to be in two places at once, or to send a holographic projection of oneself somewhere else. clairsentience and empathy. the ability to sense or feel what others are feeling. clairvoyance. the ability to see between the worlds with our third eye. the ability to heal through touch or over distances plus much more. the theta. delta pattern is the home of our latent paranormal abilities and when accessed allows our inner resources of divine nutrition to flow. in the metaphysical world, which power/s a person has often depends on the role they have agreed to play in the cycles of human evolution. when the theta a

eadily. question 9: what about the shaman? answer q9: the word shaman comes from the language of the tungus of north-central asia and it came into use in english via russian. a shaman is often known to be a master of ecstasy, or a shape-shifter or one who has the ability to alter their states of consciousness at will, via meditation or lucid dreaming, to leave their physical form and move between the worlds. they are often metaphysicians or healers or people with command over the elements of wind and fire and they usually work as solo players in the service game. like the yogi s, shaman come from all walks of life and they often receive their powers after a near death experience, or after undergoing strenuous training and initiations. many shaman move between the dimensions of the higher a

hrough the lower realms, to consulting with, and receiving prophetic visions by the great light beings in the higher realms. a shaman often lives at the edge of reality and at the edge of society itself. few indeed have the stamina to adventure into these realms and endure the outer hardships and personal crises that have been reported by or observed of many shamans as they act as bridges between the worlds. question 10: the idea of solar feeding or surya-yoga is all well and good but what about when we live in places where there is minimal sun and also maximum pollution that screens out beneficial pranic rays? like london for example? divine nutrition: the madonna frequency& the food of gods with jasmuheen 102 answer q10: this is precisely why i feel that solar feeding principles alone ar

y as we activate our 6th and 7th senses and our pituitary and pineal glands. divine nutrition: the madonna frequency& the food of gods with jasmuheen 110 d) someone tuned to the madonna frequency divine love-wisdom channel will attract the river of divine grace to support their peace work as we also fulfill our contractual tune-ups. while the innernet is our main source of communication to bridge the worlds, the internet, and the divine grace wave are the main communications networks for outer plane connecting. as a form of divine electricity, the grace wave is automatically attracted to theta and delta fields and may visit those in the alpha fields from time to time. the divine grace wave is a ray of light and a rhythm of sound, that carries with it support structures for successful livin

ivilized world where the motto is love all, respect all, honor all. in memorandum of st francis of assisi who always promoted the peaceful co-existence among all kingdoms. his motto pax et bonum was an old world greeting meaning peace and all good things. j) someone tuned to the madonna frequency divine love-wisdom channel will be capable of divine communication and hence understand how to bridge the worlds. they will be focused and trained in imprinting the world with some aspect of holistic education such as bridging the worlds of: religion and science; metaphysics and quantum; east and west; tantra and yoga: divine mathematics and divine signs; or bridging more traditional areas such as mainstream medicine and alternative therapies. they may also be in the field of environmental sustain

undation of any grid work that is to be programmed. in dimension biofield science and matrix mechanics, thought, will and intention are the primary drivers of all the grids. when these are pure and used to drive devices constructed by the violet light, then the outcome is also pure and incorruptible. matrix mechanics is the science behind all life and it deals with the way energy flows throughout the worlds. the ability to access the theta. delta waves is part of the dimensional biofield science of matrix mechanics and it requires our personal biofield to be tuned in a particular way. it is my theory, based on extensive personal and group research, that our light body matrix and physical chakra and meridian system is activated by the specific lifestyle we discussed in chapter 6. here we lo

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

m, drive them out to more and more delicate and impalpable texture firing their invisible molecules, or imponderables, into cloud, into mist, into gas: out of touch, into hearing; out of hearing, into seeing; out of seeing, into smelling; out of smelling, into nothing into real nothing not even into the last blue sky. these are the potent operations of fire the crucible into which we can cast all the worlds, and find them, in their last evolution, not even smoke. these are physical and scientific facts which there can be no gainsaying which were seen and found out long ago, ages ago, in the reveries first, and then in the practice, of the great magnetists, and those who were called the fire-philosophers, of whom we have spoken before. what is that mysterious and inscrutable operation, the

e world still about it brightest though they be in the matter which makes them the lightest to the material sight; but it is an occult, mysterious, or inner not even magnetic, but a supernatural fire: a real, sensible, and the only possible mind, or god, as containing all things, and as the soul of all things; into whose inexpressibly intense, and all-devouring and divine, though fiery, gulf, all the worlds in succession, like ripe fruit to the ground, and all things, fall, back into whose arms of immortal light: on the other side, as again receiving them, all things, thrown off as the smoke off light, again fall! at the shortest, then, the theory of the magi may be summed up thus. when, as we think, fire is spotted over all the world, as we have said, it is we who make the mistake, necess

whose embayed and devious margin were nations the most diverse, yet the mightiest of the earth. the very name of the iberia which they discovered, and to which they themselves gave title, hints the cabiri, who carried, doubtless, in their explorations, as equally with their commerce and their arts, their religious usages and their faith, as pyramidically intensifying, until it flashed truth upon the worlds in the grand fire- dogma! that faith to which sprung monuments from all the sea-borders at which glittered the beak-itself an imitation flame of every many-oared, single ship of their adventurous, ocean-dotting fleets, the precursors of the exploring ships of the vikings. we claim the caldron of the witches as, in the original, the vase or urn of .the fiery transmigration, in which all

original principles, in the beginning, proceeded from the divine father. these are light and darkness, or form or idea, and matter or plasticity. matter, downwards, becomes fivefold, as it works in its forms, according to the various operations of the first informing light; it extends four-square, according to the points of the celestial compass, with the divine creative effluence in the centre. the worlds spiritual and temporal, being rendered subject to the operation of the original type, or idea, became, in their imitation of this invisible ideal, first intelligible, and then endowed with reciprocal meaning outwards from themselves. this produced the being (or thought) to whom, or to which, creation was disclosed. this is properly the son, or second ineffable person of the divine trini

al culmination, and by trilinear descent or efflux, to an intersecting point in the latitudes of the heavens and in the man s body, at which upper and lower, or heaven and earth, interchange; and man is therefore said to be made in the image of the archetype, who has descended to man, who has ascended to him. this is the hinge-point of the natural and the supernatural, upon which the two wings of the worlds real and unreal revolve. the starry heavens, through whose astrological cross-work complications (as in a map) all these infinite effects are produced, and on whose (for, taking gravitation away, they are the same) floor of lights, or cope or dome of signs or letters, all the past, present, and future has been written by the finger of god (although to man they are ever rearranging, can

reliquaries, and they appear as the mystic fiery circle of the pyx. the straight spires and the brandished waved flames, or cherubic (or rather 248 the rosicrucians. seraphic) gladii, or crooked swords guarding paradise, imply two of the chief christian mysteries. in the curved spires of flame alternating with the aureole or ring of glory, there is possibly a remote hint of, or the reconciler of the worlds visible and invisible, or s.s. to account for the universal deification of horns in architecture all over the world, as its symbolic keynote, as it were, which sigma has been transmitted into modern emblematic science, and incorporated unconsciously into the ornaments and elevated into the high places, over and over again, even in christian buildings, an old talmudist simeon ben-iochay

ich exercised power supernaturally both through heaven and through earth. it was an unnatural-natural outspring set apart and sacred of the gods. none but the barbarous touch, the brutal touch, could profane it. it worked miracles. tis said that the lion will turn and flee from a maid in the pride of her purity. for maidhood and virginity is a phenomenon independent of creation, and bears through the worlds visible and invisible the worlds immortal the impress and seal upon its forehead of god s rest, not of his activity. hence its sacredness in all religions and under all beliefs. voila pourquoi, pendant les pers cutions, il y eut taut de vierges chr tiennes ontrag es par leurs bourreaux, qui ne faisaient* bowing-out or complimenting-out; to express in a strong figure but not inapt. forms

ing in very ancient rosicrucian tracts or charts (adduced here to prove authenticity) chart b. cabalistic (rosicrucian) natural supernatural. light dark. dark light (the mysteries of their interchange) n.b. the references to nos. and chapters are to those corresponding in very ancient rosicrucian tracts or charts (adduced here to prove authenticity) chart c. cabalistic (rosicrucian) production of the worlds visible. generation of the microcosm. n.b. the references to nos. and chapters are to those corresponding in very ancient rosicrucian tracts or charts (adduced here to prove authenticity) mysteries of the stars. 345 where the directors of matter, its solids are only to be separated by soul or energy as the wedge (directed by the will) cleaves inert or resistant solids. music is always i

JESSUP MK THE CASE FOR THE UFO

y too a shortened research program which might give us space travel in a decade, at a small fraction of the cost of trying to develop rocket flight, if we will only concentrate our research into the proper channels. 7. russia may well have captured a ufo and be developing the resources gained therefrom, employing atomic experimentation as a diversionary measure. not so or else she'd have cornered the worlds diamond market by now as a dead-give-away that she'd caught one (takes a powerful magnetic "net" to do so) one with a reverse "snap neutralizer" in it. 8. the very number and variety of the ufo's which are constantly seen is almost a priori proof of an origin close to the earth. even the distance to nearby planets such as venus and mars seems too great to permit of such promiscuity. we

KETAB E SIYAH

y brothers i should raise up great armies, arrayed in mail, brighter than the sun, bringing all the elohim to my banner, and sound the deep-throated horns of war and thus march onwards, with mighty hosts and bright spear-heads shining like stars and swaying as the elohim's tread shook the ground like a field grown from the grains of death, shunning respite to throw off weariness until i ruled all the worlds that are for what other kingdom could be worthy of the shining hosts of heaven. and you, my brother, my noble brother, you whom, of all my brethren, i love best, would be my second in that worthy dream, ruling half of all creation. a fit gift for me to bestow upon you, indeed' 29 well dismayed at my brother's words was i, then perceiving what treachery was plotted by the base and crimin

rothers i should raise up great armies, arrayed in mail, brighter than the sun, bringing all the elohim to my banner, and sound the deep-throated horns of war and thus march onwards, with mighty hosts and bright spear-heads shining like stars and swaying as the elohim's tread shook the ground like a field grown from the grains of death, shunning respite to throw off weariness 90 until i ruled all the worlds that are for what other kingdom could be worthy of the shining hosts of heaven. and you, my brother, my noble brother, you whom, of all my brethren, i love best, would be my second in that worthy dream, ruling half of all creation. a fit gift for me to bestow upon you, indeed' well dismayed at my brother's words was i, then perceiving what treachery was plotted by the base and criminal

s not in need to express itself in exterior form 3.03. the choice is yours: you may wield power openly or in secret; in either case you can benifit rom the fruits of it. 3.04. hierarchies of spirits reflect processes of power. 3.05. with any hierarchy of spirits you have the keys to specific expressions of power. 3.06. in the begining there are chaos. 3.07. algol is the gate of chaos which create the worlds. 3.08. the world creates from the below chaos to the above. 3.09. created deities will always claim to have created the worlds. 3.10. this is so because created deities can neither understand themselves nor can they understand me. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms of the great infernal empire. 3.13. the first realm of t

L 001

e art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god is none other than he. 3. how then shall he end his speech with silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is

LAITMAN M BASIC CONCEPTS IN KABBALAH

here, when, with whom, and with what traits and inclinations we will be born. we do not choose whom to meet and in what environment to grow. these things determine all of our actions and reactions, as well as all of their consequences. so where is our freedom of will? according to kabbalah, there are four mandatory kinds of knowledge to attain: creation: the study of creation and the evolution of the worlds, namely: the way the creator created the worlds with the creatures that populate them through consecutive restrictions; the interaction laws between the spiritual and material worlds, and their consequences; b a s i c c o n c e p t s i n k a b b a l a h 16 the goal of man s creation is to form a system with an illusion of the existence of free will by combining the soul with the body, a

ly them by the number of organisms living today, and by those that once lived in our universe and in the spiritual worlds, we will then have a vague idea of the vast number of forces and connections that control them. one can depict the spiritual forces as two interconnected and equal systems. the difference between them is that one comes from the creator and develops from up downward through all the worlds to our world. the other begins in our world and rises according to the laws that were developed in the first system and now function in the second. kabbalah defines the first system as the order of creation of worlds and sefirot, and the second as the attainments or levels of prophecy and spirit. the second system teaches that people who wish to attain the ultimate degree should follow

is is done by studying authentic sources only, as well as by detaching from any material rituals. 23 c h a p t e r 2 t h e p u r p o s e o f k a b b a l a h kabbalists assert that the purpose of creation is to bring joy and kpleasure to the created beings. the will to enjoy (the vessel or the soul) receives pleasure according to the intensity of its desire. this is why all that was created in all the worlds is merely a changing desire to receive pleasure, and the creator satisfies this desire. this will to receive pleasure is the substance of creation, both spiritual and corporeal, including that which already exists and that which will manifest in the future. matter in its diverse manifestations (minerals, plants, human beings, colors, sounds, etc) is simply differing amounts of the will

am ha zeh (this world. it is perceived by those who exist in it, and the vessel, or the will to enjoy, is called the body. the light, called pleasure, is perceived as the force of life. although the light that fills the body is reduced so that we do not feel its source, by observing certain creator-given rules described in kabbalah, we purify ourselves from egoism and gradually ascend through all the worlds back to the source. as we attain higher spiritual levels, we receive larger portions of light until we reach levels where we can receive all the light (absolute, infinite delight) that was destined for us from the dawn of creation. every soul is surrounded by spiritual light. although beginners in kabbalah may not understand what they are studying in the. t h e p u r p o s e o f k a b b

every person will feel the need to study kabbalah and to receive knowledge about the creator. the light surrounds the human soul from the outside until one reaches a spiritual level where the light begins to permeate it. the reception of the light within depends only on one s desire and readiness, and on the purity of one s soul. however, during one s studies one utters the names of the sefirot, the worlds, and the spiritual actions connected to one s soul. thus, the soul receives micro-doses of light from the outside, a light that gradually purifies the soul and prepares it to receive spiritual energy and delight. 26 c h a p t e r 3 t h e g i v i n g o f k a b b a l a h the great sage, rabbi akiva (1st century ce) said: love thy neighbor as thyself is the comprehensive rule of all the sp

nerations of people. therefore, with regard to the souls, all generations, from the first to the last, are considered one generation. it is of no importance whatsoever how many times each soul goes in and out of various bodies. for the sake of comparison, the death of the body has absolutely no effect on the soul, just as cut hair or clipped nails have no effect on the life of a body. by creating the worlds and giving them to us, the creator has placed a goal before us: to reach his level and to bond with him by climbing up the worlds he has built. the question is, must humanity feel obliged to fulfill his will? kabbalah reveals a complete, closed picture of the creator s control over us. thus, willingly or spurred by suffering, in this lifetime or in a subsequent life, influenced by physi

we are under the influence of these four factors. we therefore see that there is no freedom of desire, that everything depends solely on the interaction between these four factors, and that we can have no control. no scientific theory answers how the spiritual governs matter from within, and where or what mediates between the body and the soul. kabbalah says that all that was ever created in all the worlds consists only of the light and the vessel it fills. the only creation is the vessel that wishes to receive the light coming directly from the creator. this will to receive the light that brings life and pleasure to the vessel is both the spiritual and the corporeal substance, depending on one s intensity of desire. the differences in nature, quality, and quantity among all created being

colors, substances, waves, and other differentiating factors results from the capacity of the will to receive, and therefore, of the amount of light that fills it. in other words, a desire of one size yields the form of a mineral; different sizes of desires form liquids, colors, or waves. everything depends on the position on the scale of desire, while the amount of light that embraces us and all the worlds is equal and invariable. now we can clarify the question about freedom of the individual. since we already understand that an individual consists of a will to receive a certain quantity of the creator s light, all the traits peculiar to that desire depend solely on the intensity of this desire, on the force of the attraction of the light. the attraction force we usually call ego compels

LAITMAN M FROM CHAOS TO HARMONY

ion. 202 from chaos to harmony basic concepts in kabbalah: by reading within this book, one develops internal observations and approaches that did not previously exist within. this book is intended for contemplation of spiritual terms. to the extent that we are integrated with these terms, we begin to unveil the spiritual structure that surrounds us, almost as if a mist had been lifted. attaining the worlds beyond: this book is a first step toward discovering the ultimate fulfillment of spiritual ascent in our lifetime. this book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates t

LAITMAN M KABBALAH REVEALED

xand the light it cannot receive with this aim xsurrounding light. 66 kabbalah revealed t h e ro u t e to carry out the task of becoming identical to the creator, the first thing the creature must obtain is the right environment to evolve and become creator-like. this environment is called worlds. at phase four, the creature was divided into two parts: upper and lower. the upper part constitutes the worlds, and the lower part constitutes the creature, which is everything within these worlds. roughly speaking, the worlds are made of desires where the masach allowed the light to enter phase four, and the creature will be made of desires where the masach did not allow the light to enter it. we already know that creation is made of one thing only: a will to receive delight and pleasure. there

er part, and any desire that can t be used in this way belongs in the lower part. because there are five levels of desires xstill, vegetative, animate, speaking, and spiritual xeach level is analyzed. the workable ones create worlds, and the (as yet) unworkable ones create the creature. earlier in this chapter we said that the four-phase pattern is the basis for everything that exists. therefore, the worlds evolve by the same model that worked in the creation of the phases. the left-hand side of figure 4 is a look the origin of creation 67 into the contents of phase four, showing its division into upper and lower parts, and that the upper part contains the worlds and the lower part contains the creature. figure 4: left hand side of the drawing focuses on malchut s inner structure, showing

rkable ones within each level. but the workable desires will not only be used to receive in order to give to the creator. they will also help the creator complete his task of making malchut identical to him. a few pages back, we said that to carry out the task of becoming identical to the creator, the creature must create the right environment to evolve and become creatorlike. that s exactly what the worlds xworkable desires x do. they show the unworkable desires how to receive in order to bestow upon the creator, and in so doing, help the unworkable desires correct themselves. we can picture the relationship between the worlds and the creature as a group of construction workers where one of the workers doesn t know what to do. the worlds teach the creature by demonstrating how to do each

r to bestow upon the creator, and in so doing, help the unworkable desires correct themselves. we can picture the relationship between the worlds and the creature as a group of construction workers where one of the workers doesn t know what to do. the worlds teach the creature by demonstrating how to do each task: how to drill, how to use a hammer, a level, and so on. in the case of spirituality, the worlds show the creature what the creator has given them and how they work with it in the right way. bit by bit, the creature can begin to use its desires this way, too, which is why desires in our world surface gradually, from the mildest to the most intense. 70 kabbalah revealed desires are divided in the following way: the world adam kadmon is the workable part of the still level, and the l

lity, only states. the higher the world, the more altruistic a state it represents. the reason our world is not mentioned anywhere is that the spiritual worlds are altruistic, and our world is, like us, egoistic. because egoism is opposite to altruism, our world is detached from the system of the spiritual worlds. this is why kabbalists did not mention it in the structure they depicted. moreover, the worlds don t actually exist unless we create them by becoming like the creator. the reason they are spoken of in past tense is that kabbalists who have climbed from our world to the spiritual worlds tell us what they ve found. if we want to find the spiritual worlds as well, we will have to recreate these worlds within us by becoming altruistic. the origin of creation 71 the world yetzira is t

the five worlds, adam kadmon, atzilut, beria, yetzira, and assiya complete the development of the upper part of phase four. but the lower part still needs to be developed. in other words, the soul is made of unworkable desires that couldn t receive light in order to give to the creator when they were first created. now they must surface one by one and become corrected xworkable xwith the help of the worlds, the workable desires. thus, just like the upper part of phase four, its lower part is divided into still, vegetative, animate, and speaking levels of desire. adam ha rishon evolves by the same degrees as the worlds and the four basic phases. but 72 kabbalah revealed adam s desires are egoistic, self-centered; this is why he couldn t receive light to begin with. as a result, we, the par

at, the will to receive wants to know the thought that created it, because what greater pleasure 74 kabbalah revealed could there be than to know everything? finally, the will to receive (creature) begins to receive with the intention to bestow because giving makes it similar to the creator, which is how it can study the creator s thoughts. those desires that can receive in order to bestow create the worlds, which are considered the upper part of creation, and desires that can t be used in order to bestow constitute the common soul of adam ha rishon. those desires are considered the lower part of creation. the worlds and the soul are constructed similarly, but with a different intensity of desires. because of that, the worlds can show the soul how to work in order to bestow and thus help a

and the desire for spirituality can only be corrected in the world assiya, the lowest part of which is our physical universe. and that brings us to the topic of our next chapter. 75 4 our universe in the beginning of the previous chapter, we wrote that before anything was created, there was the thought of creation. this thought created phases one through four of the will to receive, which created the worlds adam kadmon through assiya, which then created the soul of adam ha rishon, which broke into the myriad souls we have today. it s very important to remember this order of creation because it reminds us that things evolve from above downward, from spiritual to corporeal, and not the other way around. in practical terms, it means that our world is created and governed by the spiritual worl

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

s of our individual souls. therefore, in the course of interacting with the supreme light, each of us will interpret these ideas as our souls perceive them. may the thoughts of rabbi yehuda ashlag penetrate this world through the words of his eldest son, my rabbi, and may they help all of us unite with the creator in the course of our lives here in this world! rabbi michael laitman- 10- attaining the worlds beyond how to read the text the need for this text became apparent to me from the questions that i received from my students, and from the questions that were asked during various lectures and radio programs, as well as from the letters that continue to flood in from all over the world. the difficulty of explaining and teaching kabbalah lies in the fact that the spiritual world has no c

ar phrase or word that will transport us into the depths of the text. although the desires and actions of egoism are described in the third person, until we can separate our personal consciousness from our desires, we should consider the aspirations and desires of egoism our own. the word "body" in the text does not relate to the physical self, but to "egoism" our desire to receive- 12- attaining the worlds beyond to get the most out of this material, i recommend reading the same passages at different times and in different states of mind. by doing so, you can better acquaint yourself with your reactions and attitudes towards the same text on different occasions. disagreeing with the material is always positive, as is agreeing with it. the most important aspect of reading the text is your

ion? is it possible to perceive the creator, eternity and immortality? how can we begin to grow spiritually? if you listen with your heart to one famous question, i am sure that all your doubts as to whether you should study kabbalah will vanish without a trace. this question is a bitter and a fair one, asked by all born on earth "what is the meaning of my life" rabbi yehuda ashlag- 14- attaining the worlds beyond 1 perceiving the creator generations come and go, yet every generation and every individual asks the same question about the meaning of life. this happens especially at times of war and global suffering, and during periods of misfortune that befall each of us at some point in our lives. what is the purpose of life, which is so costly to us? and shouldn t the absence of suffering

dance with his advice. in the end, he would be pleased and we would benefit as well. just as a child is aware of its mother from the moment of its birth, so we would be aware of the creator. we would learn the correct way of life by observing his reactions to our actions, and even to our intentions. we would perceive the creator to be just as close as any mother, since we would see- 16- attaining the worlds beyond him as the source of our birth, as our parent, and as the cause of our existence and that of all future life. if the above were so, we would have no need for governments, schools, or educators. the existence of all nations would essentially focus on a wonderful and simple coexistence for the sake of a common cause apparent to all: our spiritual unification with the openly visible

hrough which we will be able to perceive the creator. in general, the only cause of our misfortunes, and of the worthless and temporal nature of our lives, is our failure to perceive the creator. kabbalah impels us towards him by teaching us "taste and see that the creator is good" the aim of this text is to guide you through the initial stages of the path to perceiving the creator- 18- attaining the worlds beyond window to the heart it is clear that, since the creation of the world, humanity has suffered torment and pain in such magnitude, it has often been worse than death itself. who, if not the creator, is the source of that suffering? throughout history, how many individuals have been willing to suffer and endure any pain in order to attain superior wisdom and to achieve spiritual ele

world just as they entered it, with nothing. the final fate of every animal is eradication, and people who have not perceived the creator are as animals. on the other hand, if one concerns oneself with glorifying the creator, he will reveal himself to that person. the "drops of unification" which fulfill the purpose of creation, flow into the hearts of those who are concerned with- 20- attaining the worlds beyond the creator s glory and love. they flow into those who, rather than complain about the unfairness of divine rule, are completely convinced in their hearts that all the creator has done is ultimately for their own good. the spiritual cannot be divided into separate parts; we can comprehend the whole only a part at a time, until we comprehend it all. therefore, the success of our s

nd our spiritual development. on the other hand, if there is no free will, then what can be more harsh than making us senselessly suffer for years in the cruel world that he created? certainly, such grievances are infinite in number. and if the creator is the cause of our condition, then we have much to criticize and blame him for, which we do, when we experience pain and suffering- 22- attaining the worlds beyond the creator sees all that goes on in our hearts. when we are displeased with something, the feeling of dissatisfaction can be interpreted as blaming the creator, even if the blame is not directly addressed to the creator, or even when we do not believe in the existence of the creator. each of us is correct in maintaining whatever our beliefs are in our present condition, regardle

stic one. every desire and action that exists in that realm is not dictated by human reason or egoism, but by faith; i.e, by a sense of the creator. if common sense is a vital tool for our actions, then it would seem that we are not able to completely free ourselves of intellect. however, given that our intellect does not reveal how we can escape from circumstances that the creator- 24- attaining the worlds beyond places before us in a hidden fashion, it will not assist us in solving our problems. instead we will remain afloat without support and without logical answers to what is happening to us. in our world, we are guided only by our own reasoning. in everything we do, reason meaning purely egoistic "reasonable" calculation is the basis for all our desires and actions. our reason calcul

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ered an ascent in degrees. with each degree, one acquires more of the will to bestow, and accordingly feels more like the creator. with each ascent, one comes closer still to the attribute of the creator and to the purpose of life. the process persists until one acquires the attribute of the creator to the fullest and becomes identical to him. to allow human beings to correct, the creator created the worlds and their degrees before he created humans. only afterwards was humankind created and lowered to this world. from here we humans must climb back to our roots. consequently, kabbalah deals with two successions: from above downward, t h e s t ru c t u r e o f r e a l i t y 95 pertaining to the cascading of the worlds and their degrees, and from below upward, pertaining to the soul s ascen

re he created humans. only afterwards was humankind created and lowered to this world. from here we humans must climb back to our roots. consequently, kabbalah deals with two successions: from above downward, t h e s t ru c t u r e o f r e a l i t y 95 pertaining to the cascading of the worlds and their degrees, and from below upward, pertaining to the soul s ascent through the very same degrees. the worlds that stem from the creator are ein sof, adam kadmon, atzilut, beria, yetzira, assiya, and finally, our world (figure 12. kabbalah describes both the creation of the worlds and how a soul descends from the creator through all the worlds down to ours. between the upper worlds and our world is the barrier that separates the material world from the spiritual world. figure 12 below the barri

from the creator through all the worlds down to ours. between the upper worlds and our world is the barrier that separates the material world from the spiritual world. figure 12 below the barrier, the body and the soul are at the level of this world, and we begin our correction process at this level. from this world, the soul ascends by accumulating knowledge of the spiritual reality, traversing the worlds assiya, beria, yetzira, atzilut, pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 96 adam kadmon, ultimately returning to the world ein sof. there, in a state called gmar tikkun (the end of correction, the soul is completely reunited with the creator. the wisdom of kabbalah encompasses the entire reality below the creator: the worlds, everything within them, the

g to the world ein sof. there, in a state called gmar tikkun (the end of correction, the soul is completely reunited with the creator. the wisdom of kabbalah encompasses the entire reality below the creator: the worlds, everything within them, the descent of the soul to this world, and its return upwards. in other words, the wisdom of kabbalah contains all of humanity s states and situations. all the worlds, including ours, stand one below the other. hence, all the worlds comprise the same elements. the light emerges from the creator and traverses all the worlds down to this world. therefore, each element that is present in the world ein sof, is also present in all the other worlds. kabbalists define this relation as root and branch: thus, there is not an item of reality, or an occurrence

e root of the lower item, as this is where that item in the lower world was imprinted and made to be. baal hasulam the essence of the wisdom of kabbalah we therefore see that every element and detail in this world, with all its connections, is present also in all the upper worlds, from assiya to ein sof. the universe, planet earth, the still, vegetative, animate, and the speaking are all found in the worlds above this world, too. there is only one difference between the elements of this world and the elements of the upper world: in the upper worlds the elements are forces, and in our world they are matter. t h e s t ru c t u r e o f r e a l i t y 97 attaining the upper worlds enables one to see the forces that operate upon every item in this world. when we attain the upper world, we come t

ty. at the third level, we begin to determine the flow of forces from the upper world to our world and back. as individuals, we then become active participants, conduits through which the flow travels from above downward and from below upward. at the level of gadlut, we realize our part and operate as a connector pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 98 between the worlds. this is our corrected state, and each person must reach it. each person can come to feel every item and element of every world. all that we need is a special, subtle sense, an ability to discern and to feel. even in this world, we discern considerable differences between the sensations of a young child, a youth, an adult, and a scientist. the study of kabbalah continually builds new in

d atzilut. the world atzilut, called the world of correction, is above the parsa. it is a system designed especially to correct a person whenever one wishes it. the light that fills the corrected soul of a person in the world atzilut shines upon one s present state as surrounding light, a force that corrects human nature from egoism to altruism. the surrounding light elevates the soul through all the worlds t h e s t ru c t u r e o f r e a l i t y 99 until it returns to its root. thus, the world ein sof is the ultimate goal, our world is the starting point, and the improvement of human attributes is called ascent in the degrees of the worlds. kabbalah is for those who ask about the purpose of their lives, those who are not satisfied with mundane pleasures such as sex, wealth, honor, or kno

he unit the gauge measures, the higher the precision of the instrument. the study of kabbalah makes us increasingly sensitive to the discernment between spirituality and corporeality, between bestowal and self-reception. if a contemporary person has the opportunity to hear about kabbalah and the possibilities it offers, such a person can realize his or her purpose of creation: to rise through all the worlds up to ein sof while living in this physical world. pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 104 t h e r i g h t at t i t u d e t owa r d s r e a l i t y kabbalah in hebrew means reception. as its name testifies, kabbalah teaches how to receive. with the right attitude towards reality, it is possible to experience endless enjoyment. this endless enjoyment

LAITMAN M THE KABBALAH EXPERIENCE

ble to secure safe passage through the challenging times to come. the wisdom of the kabbalah allows us to come to know the upper world v the very system that monitors and leads reality. that includes the reality of this world, the whole of humanity and each and every one of us at any given moment. with the help of kabbalah, we can t h e k a b b a l a h e x p e r i e n c e 10 control the system of the worlds and determine how to conduct our daily lives, which makes this wisdom necessary for everyone. until the year 1995, i was busy opening many kabbalah classes throughout israel and around the world. as a result, i was presented with an ever-growing number of questions, until i could no longer answer them by ordinary correspondence. therefore, i decided to set up an internet site and supply

influence over the root itself, because the inferior can never influence or change the superior. on the contrary, the inferior is completely dependent on the superior. how was the connection between the upper worlds and the souls formed there? malchut in the world ein sof (our root) was blended with the first nine sefirot (attributes of the creator. the light grew dimmer and finally vanished, and the worlds were created. that part of malchut, which is included in the worlds, is called malchut of the worlds. at the same time, the first nine sefirot influenced malchut. they were mixed in it, and in this way the soul of the first man was created. thus was contact between the worlds and the souls formed, based on those nine sefirot. q: does creation belong solely to the creator? can man have a

arn for. 4. through a special preparation, we may possibly accelerate our ability to sense, analyze, correct and digest the pains of the desire to enjoy. as a result, these go by so quickly that we immediately use them in the opposite way, meaning we turn desires that were meant to give us pleasure into a basis for desires to please the creator. a great part of the kabbalist s journey is spent in the worlds of abya (atzilut, beria, yetzira, assiya, where the kabbalist gradually turns intended and unintended sins into virtues, and thus justifies the works of the creator and his guidance. in these worlds, the system makes it possible to shorten the process significantly. r e a l i t y i n t h e e y e s o f k a b b a l a h q: i read that kabbalah develops the ability to sense the elements of

world, the purpose of our journey here. that is what makes it holy and unique. moses is considered to be the foremost kabbalist. although there were kabbalistic books before him, he was the first to compose a book of torah (instructions) about man s path from down to up, from our world to the spiritual world. he described the way in general terms, and for the first time in history, the system of the worlds was described in a literary tongue. kabbalists use four languages to describe the upper world to humanity: the language of the bible (history, the language of the halacha (jewish law, the language of agada (legends and tales, and the language of kabbalah. without exception, they all speak about the upper world. for example, when you open the zohar, you find an explanation of the text of

from time to time? a: if you re in the initial stages of the study, you should read a lot, but only what you can understand. read a lot and don t stop. avoid difficult parts because what you can understand easily now will help you later understand the harder parts. in fact, it s actually good to study when you feel you re not in the mood for it. at such times, it is best to study the structure of the worlds. there can be great benefits to studying against yourself, and against your current mood. for example, if i m in despair, i should read about yearning for the creator. we have to experience all the emotions. after all, we are t h e s t u d y o f k a b b a l a h 101 built from combinations of all the feelings and attributes that exist in the world. in kabbalah you experiment on yourself

ur current mood. for example, if i m in despair, i should read about yearning for the creator. we have to experience all the emotions. after all, we are t h e s t u d y o f k a b b a l a h 101 built from combinations of all the feelings and attributes that exist in the world. in kabbalah you experiment on yourself. the learning material in kabbalah is divided in two: 1. a study of the creation of the worlds, the partzufim and the sefirot, the concatenation of the degrees of the concealment of the creator. that part is crucial to the understanding of the system of creation and its activity. it is studied in the following order: preface to the wisdom of the kabbalah, the study of the ten sefirot, selected sections of the zohar (idra raba, idra zuta, safra de tzni uta) and the tree of life. t

ur material sensation, which our natural senses cannot detect. when we are able to sense the upper world, we also receive a different mind and a different reason. first, we get the wisdom and the reason of the upper world. only then do we begin to feel it. the only way to acquire a screen is through the wisdom of kabbalah. a g o o d s i g n o f p r o g r e s s q: when i was studying the system of the worlds, i got to the point of the creation of malchut and the first restriction. after that, i stopped understanding and i can t make any more progress. a: it is actually a good sign if you cannot understand the simplest things. it means that your soul demands to be filled with the sensation of the creator. this suppresses the need for intellectual understanding. as a result, you do not fill u

d r o p q: when i first started my studies, i was very excited whenever i went into the classroom, as though i were floating. now, i feel almost indifferent. why does it happen and what do other participants feel? a: let me remind you that i do not suggest that people who study with me share their emotions--only their knowledge. i do encourage you to share the text that describes the structure of the worlds, the creator and their activity. t h e k a b b a l a h e x p e r i e n c e 122 q: but i still don t feel the line between what i feel and what i know and understand. does this advice relate to that unique feeling- the prayer, which can only be shared with the creator? a: although you do not understand what is happening to you, if you keep changing, you re making progress! the situation

LAITMAN M THE PATH OF KABBALAH

everything exists inside us. outside us there is only the upper force, the creator. we cannot feel him in any other way than by how he works on our sensory organs. only through these sensations can we guess anything about the creator. hence, the study of kabbalah must be correctly directed; thoughts must be focused on studying the inner attributes that we are still unable to see in ourselves. all the worlds, partzufim, sefirot, names, everything the kabbalah speaks of, exists in us and will be revealed in us, depending on the degree of our correction. we will find our inner moses and aaron, king david and the angels, the evil, the righteous, and the degrees of attainment called jerusalem, the temple and more. every word in the torah speaks of our own forces and our levels of ability to sen

ist, however, can only give no significance to reward, striving instead to find truth. granted, there are very few such people, but the numbers increase significantly with each passing generation. there are cases where one comes to a certain point in one s quest for truth, and then gradually loses interest. the reason for that will be explained in further detail in the study of reincarnation. all the worlds (this world included) are states that reside within us. we will find them nowhere outside us. in other words, it is not we who are inside the worlds, but the worlds that are inside us. outside us there is only the creator, the upper light. pa r t o n e: t h e b e g i n n i n g 27 people in our world are convinced that they are inside some kind of existence, a reality that was created be

ss. we have no sensation whatsoever of who or where we are. it is even a lower state than this world, since defining our state as this world implies that we are already aware that there is another world. it is so low that we cannot feel any spirituality. the torah is not a historic epic, though there is a correlation between the text and human history. but this is only because the construction of the worlds is based on the same principle: everything that happens in one spiritual world is reflected in its adjacent lower world, down to our own. everything that humankind will have to go through during its ascent through the worlds must be felt by each and every individual in each of the worlds, especially our own. our ascent in this world is done while in our current state and with our egoist

tor. when there is a screen, there is no need for the curtain, because the screen can resist the light. t h e d i v i s i o n o f t h e 1 2 5 d e g r e e s t h at c o n s t i t u t e o u r wa y there are 125 degrees of attainment between our world and the world ein sof. but all we need for our correction is to reach the world of atzilut, meaning the end of the second restriction. we have to cross the worlds of assiya, yetzira, and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our souls consist of five parts: keter, hochma, bina, zeir anpin, and malchut. they are divided by the intensity of their will to receive, and t h e pa t h o f k a

ta and eynaim (ge, our vessels of bestowal, the desires to give. our spiritual path begins with an ascent above our world. an ascent is a gradual correction of our galgalta and eynaim. by ascending to the world of atzilut, we confirm that our vessels of bestowal are corrected. we cannot correct our vessels of reception. so what can we do? we can gradually raise our vessels of reception (ahp) from the worlds of bya to the world of atzilut. we first raise the ahp from the world of beria, which is the ahp with the least amount of egoism. after that we raise the ahp from the world of yetzira, which are more egoistic, and finally we raise the ahp from the world of assiya, the most egoistic of all vessels. we don t actually correct the vessels/desires, only connect them with their corresponding

world of yetzira, which are more egoistic, and finally we raise the ahp from the world of assiya, the most egoistic of all vessels. we don t actually correct the vessels/desires, only connect them with their corresponding ge, and combine them with the altruistic desires. after every correction we receive more light. the correction is called an ascent. there is an ascent from each of the places of the worlds of beria, yetzira, and assiya. the ahp that rise to the world of atzilut are not real desires to receive (vessels of reception, they are not our self, our stony heart. we are incapable of correcting that part. the only part we can correct is a small portion called ahp de aliyah (raised ahp. but no greater correction is needed. as soon as this correction is made, the creator himself will

. for that reason, the ahp are corrected gradually, following the correction of galgalta and eynaim. thus, it is not as difficult to ascend to the world of atzilut with vessels of corrected ge, as it is to add the ahp to them, because the correction of the ahp contradicts the aim. all five worlds are like curtains hiding the light of the creator. the lower the world, the more it covers the light. the worlds/screens end at the barrier, which hides the light completely from our world. only a tiny spark called minute light enters our world. it is just enough to sustain life on earth. the creator made it so we could live without a screen. in the absence of light and having only a minute amount of light, there is no necessity for a screen. t h e pa t h o f k a b b a l a h 32 that feeble light i

firot and we come to partzuf bina of assiya, five more and we are in partzuf hochma of assiya, and the last five sefirot render us partzuf keter of the world of assiya. in this way, the soul acquires the screens in the root coarseness of the world of assiya and goes over to the first screen of the first degree of coarseness of the world of yetzira. the soul continues this way until it crosses all the worlds and all 125 degrees. when we are in the world of assiya with our root coarseness, our soul evolves through a number of degrees like a fetus in its mother s womb (bina. the conception lasts nine months, the same time it takes for a woman to give birth in our world. the birth of the soul is the transition from root to first degree coarseness, from the world of assiya to the world of yetzi

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

aking its position at the middle point of each of the four walls of the hall; then at a given signal, they all moved simultaneously towards the centre, and took up their original positions in the lodge. when these were reached, the r.w.m. gave the peculiar sevenfold k c, and raising his arms above his head, said: 917. gbrn, we have built again the temple of amen-ra, who creates, sustains and ends the worlds. osiris, isis, horus, all are one in him. we pledge our lives to him from whom we receive them; let us invoke his blessing. h 918. in response, all the brn. raised their arms towards the blazing star, and solemnly repeated: 919. gwe pledge our lives to amen-ra, to him from whom they came. h then, lowering their arms, they broke out into a wonderful finale, an anthem in which the sacred

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the four great angel-rulers of the elements, the administrators of the great law, who are the gods or leaders of the hierarchies of angels of earth, water, air and fire. those are the mystical four; and they are full of eyes within, because they are the scribes, the recorders, the agents of the lipika: they watch all that happens, all that is done, all that is written or spoken or thought in all the worlds. 81. in the light of asia they are described as the rulers of the four points of the compass: 82. the four regents of the earth, come down 83. from mount sumeru- they who write men s deeds 84. on brazen plates- the angel of the east, 85. whose hosts are clad in silver robes, and bear 86. targets of pearl: the angel of the south, 87. whose horsemen, the kumbhandas, ride blue steeds, 88

in earlier days when the hierophant directing the studies described the effect of some particular vice or crime, he used his occult power to materialize some good example of the fate which his words portrayed, in some cases, it is stated, enabling the sufferer to speak and explain the condition in which he found himself as the outcome of his neglect while on earth of the eternal laws under which the worlds are governed. sometimes, instead of this, a vivid image of the state of some victim of his own folly would be materialized for the instruction of the neophytes. 353. in the days of the decadence, just as in egypt, there remained no hierophant who possessed the power to produce these occult illustrations, and consequently their place was taken by actors dressed to represent the sufferers

he octaves of vibrations, as to vast areas of which science knows nothing as yet, towards the intricate occult relations of numbers, colours and sounds, the various three-dimensional sections of the mighty cone of space, and the true shape of the universe. there is a vast amount to be gained from the study of mathematics by those who know how to take it up in the right way; it helps us to see how the worlds are made. 399. the mathematikoi brought geometry, mathematics and music into relation with one another, and worked out the correspondences between them, which are very remarkable. everyone who knows anything about music is aware that there is a fixed proportion between the lengths of the strings which produce certain tones. a piano can be tuned according to a certain system of fifths, a

, until within its temple walls once more is raised- not only in symbol but in actual fact- the ladder which stretches between earth and heaven, between men and the grand lodge above, to lead them from the darkness of the world to the fullness of light in god, to the rose which ever blossoms at the heart of the cross, to the blazing star whose shining brings peace and strength and blessing to all the worlds. transmutemini, transmutemini de lapidibus mortuis in lapides vivos philosophicos s. m. i. b. appendix i the degrees of the rite of perfection compared with those of the ancient and accepted scottish rite appendix i list of twenty five degrees worked by the council of emperors of the east and west 1758 list of degrees of the rite of perfection list of corresponding degrees of the ancien

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

according to the four classical elements of greek philosophy earth, air, fire, and water and hence are sometimes also referred to as elemental energies. it is from these etheric energies that the magician constructs the circle. as both consecrated space in the physical realm, and space that has also been etherialized by being raised in vibration, the interior of the circle is, in a sense, between the worlds. from this energized space a physical/etheric temple floating between the worlds it is easy for participants to extend their imagination into the subtle realms, and thus facilitate magical operations. by the same token, it is easy for spiritual entities and other powers to be drawn near the participants. see also magic and magical groups for further reading: amber k. true magick: a begi

f the divinity that destroys the world at the end of time: when i see thy vast form, reaching the sky, burning with many colors, with wide open mouths, with vast flaming eyes, my heart shakes in terror: my power is gone and gone is my peace, o vishnu! like the fire at the end of time which burns all in the last day, i see thy vast mouths and thy terrible teeth .the flames of thy mouths devour all the worlds. thy glory fills the whole universe. but how terrible thy splendors burn .who art thou in this form of terror (11:25 25, 30 31) krishna replies that he is all-powerful time, which consumes all things, and that he is about to manifest this aspect of his nature in the midst of the upcoming battle. after these and many other philosophical points have been made, arjuna agrees to engage in b

s are remarkably consistent, and the basic puranic scenario has persisted in contemporary hindu accounts of the eschaton. the agent of destruction is shiva or vishnu in the form of shiva. in the classical formulation, brahma, vishnu, and shiva constitute a kind of trinity,with brahma creating the world, vishnu maintaining the world, and shiva destroying the world. at the close of a day of brahma, the worlds are first dried out by a scorching sun. this drought is so severe that even the waters of the netherworld are dried out.when everything is so dried out that the earth is parched and cracked, a terrible wind blows through the worlds, drawing the life-breath out of all creatures. this wind is followed by a universal fire that consumes all of the worlds in a frightful tornado of flame. the

LIBER ARARITA

lve rays of the crown. 13. and these twelve rays were one. 5 iii a 0. say thou that he god is one; god is the everlasting one; nor hath he any equal, or any son, or any companion. nothing shall stand before his face. 1. even for five hundred and eleven times nightly for one and forty days did i cry aloud unto the lord the affirmation of his unity. 2. also did i glorify his wisdom, whereby he made the worlds. 3. yea, i praised him for his intelligible essence, whereby the universe became light. 4. i did thank him for his manifold mercy; i did worship his magnificence and majesty. 5. i trembled before his might. 6. i delighted in the harmony and beauty of his essence. 7. in his victory i pursued his enemies; yea i drave them down the steep; i thundered after them into the utmost abyss; yea

LIBER B VEL MAGI

e art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god is none other than he. 3. how then shall he end his speech with silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is

LIBER CCXLII AHA

oins up, is not fooled by words, who takes life lightly in his hand to throw away at will fs command, to know that view beyond the veil. o petty purities and pale, aha! 11 these visions i have spoken of! the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul

LIBER LIBERI VEL LAPIDIS LAZULI

didst set thy lips to the wound and suck out a million eggs. and thy mother sat upon them, and lo! stars and stars and ultimate things whereof stars are the atoms. 31. then i perceived thee, o my god, sitting like a white cat upon the trellis-work of the arbour; and the hum of the spinning worlds was but thy pleasure. 32. o white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds. 33. i have seen more of thee in the white cat than i saw in the vision of aons. 34. in the boat of ra did i travel, but i never found upon the visible universe any being like unto thee! 35. thou wast like a winged white horse, and i raced thee through eternity against the lord of the gods. 36. so still we race! 37. thou wast like a flake of snow falling in the pineclad woods. 38. in a

LIBER LVII

er is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim .one is is she the spirit of the elohim of life. now, we find that before the deity conformed himself thus.i.e, as male and female.that the worlds of the universe could not subsist, or, in the words of genesis (i, 2 .the earth was formless and void. these prior worlds are considered to be symbolized by the .kings that reigned in the land of edom, before there reigned a king over the children of israel.,13 and they are therefore spoken of in the qabalah as the .edomite kings. this will be found fully explained in various parts of t

LIBER LXVII THE SWORD OF SONG

the light of asia somehwere. surely you don.t read edwin arnold .i do. said the god disconsolately .we hindu gods have to. it.s the only way we can get any clear idea of who we really are .well, here was perdu. r abu, after his latest fiasco, installed as a worthy, respectable, perfect, ancient and accepted, just, regular mahabrahma. his only business was to meditate, for as long as he did this, the worlds.the whole system of 10,000 worlds.would go on peaceably. nobody had better read the lesson of the bible. the horrible results to mankind of ill-timed, though possibly well-intentioned, interference on the part of a deity .well, he curled himself up, which was rather clever for a formless abstraction, and began. there was a grave difficulty in his mind.an obstacle right away from the wor

LIBER MMCMXI NOTE ON GENESIS

om the skull of microprosopus. ta= the first and last.alpha and omega.aleph and tau. liber mmcmxi 4 as it is written .oh, how the world hath inflexible intellectual rulers (zoroaster* but before i may proceed unto the qabalistical. enumeration and analysis of the text, a certain preamble in the fruitful fields of that science will become necessary. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis .the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of life. that which is behind and beyond all number and all thought (even as the ain soph with its mighty veils depending back from kether is behind and beyond all manifestation) is the number 0. its symbol is the very emblem of infinite space and inf

most [chaldaan oracles, fragment 64 in westcott and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested powers in nature.where also she binds the great waters to her will. now in the yetziratic attribution, is the second number, beth (i.e. a house, an abode, the dwellin

hose twin serpents show again the dualistic power (note..woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal fire c .for all things did the father of all things perfect, and delivered them over unto the second mind; whom all races of men call first) behold, then, in these 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

ding circle represents the underlying idea of the number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of the spirit: in the tetragram, the he final, and in symbolic language.the daughter: in the cycle of life (birth, life, death, resurrection, the fourth; in the keys of the book universal, the empress, korh kosmou, the virgin of the world, venus, aphrodite: centrum in trigonis centri.by whatsoever of a myriad names we call her, still the same

of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture .in the beginning desire, t.nh, arose in it: which was the primal germ of mind. now in the aryan mythology t.nh, desire, was the god of love, k.m; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. liber mmcmxi 16 the next word in the great name of god the vast one \yhla. let us meditate upon its mystery! herein behold five letters: in its centre is the great letter h, mother supernal. five once more; and its first and last letters are once again \a, 41, the mother, and 5, the maternal essence. and its numeration is 86, whereof th

reof the key is 5. wherefore we say that this great name is 5 in its form symbolic, 5 in the heart of its power: the beginning and the end thereof are 5; and 5 is it in its venerable essence! turn now back unto the third symbol; gaze at it steadily for a few moments, and see hidden in the six-fold seal of creation the five-fold star of unconquered will. for this was the divine force which created the worlds! power eternal, power resistless, power all-dominating, in its absolute supremacy.gleaming as the great name elohim in the heart of the six-fold star! flaming as the purifying fire, purging and ordering the chaos of the night of time! as in the midst of the letters of the verse we saw the words \yh hta .thou in extension. so also does the name elohim read la .deity \yh, in extension* an

LIBER TZADDI

41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amenliber v vel reguli a: a: publication in class d. being the ritual of the mark of the beast: an incantatio

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

.58, and 2 (1974: 57.78, and kirsten hastrup, culture and history in medieval iceland: an anthropological assessment of structure and change (oxford: clarendon, 1985. both these authors sought to distinguish the vertical from the horizontal axes, the first manifesting itself in the world tree linking heaven and the underworld, and the second, in the disk of the earth on which asgard, midgard, and the worlds of the giants are located. meletinskij argued that cosmogony and eschatology were distinguished by the axes and that this distinction had a chronological aspect. hastrup described the difference as one of reversibility: events on the vertical axis were girreversible, h for they were fated; those on the horizontal axis were greversible, h in that the balance between gods and giants was s

r made them into leaders of cult. frey fs courtship of gerd is the one full narrative about him in the mythology, although in fact he acts rather passively in it. the story is the subject of the eddic poem skirnismal and is paraphrased in much shorter form by snorri in gylfaginning. to follow the story in skirnismal: frey had seated himself in hlidskjalf, odin fs high seat, with its view into all the worlds. looking into jotunheimar, he saw a beautiful maiden and immediately fell lovesick. skirnir, frey fs servant, is asked to look into the matter. frey explains that the gleaming arms of a maiden at gymir fs farmstead have captivated him: deities, themes, and concepts 121 small figure from rallinge, sweden, possibly frey, and if so probably used as an amulet (statens historika museum, stoc

. he lives at himinbjorg near bilrost. he is the guardian of the gods and sits there at the end of heaven to guard the bridge from mountain giants. he needs less sleep than a bird. night and day he sees a hundred leagues away; he also hears it when grass grows on the earth or wool on sheep or anything else that can be heard. he has a trumpet called the gjallarhorn, whose blast can be heard in all the worlds. in skaldskaparmal snorri adds more tantalizing information when he tells how kennings can be made for heimdall: by calling him the son of nine mothers or guardian of the gods, as was written above, or white-god, enemy of loki, seeker of freyja fs necklace. a sword is called the head of heimdall; it is said that he was struck against a man fs head. that is treated in the poem heimdalarg

heidersskrift til marius hagstad fra venner og aresveinar 15de juli 1925 (oslo: o. norli, 1925, 23.33. otto hofler, germanisches sakralkonigtum, vol. 1: der runenstein von rok und die germanische individualweihe (tubingen: m. niemeyer, 1952, associated the hjadningavig and einherjar traditions with an ecstatic odin warrior cult and the wild hunt. hlidskjalf odin fs high seat, with a view over all the worlds. although a few skalds called odin glord of hlidskjalf, h hlidskjalf does not otherwise appear in poetry. it is, however, crucial to two eddic poem, grimnismal and skirnismal, each of which mentions hlidskjalf in a prose header. in the prose header to grimnismal odin and frigg are sitting in hlidskjalf and see their foster sons agnar and geirrod, the one living in a cave, the other a ki

and odin sets off to test the premise. in skirnismal it is frey who sits in hlidskjalf and sees something that sets in motion a narrative, namely, the beautiful arms of gerd, which make him lovesick. frey sends skirnir to woo the giantess on his behalf. in gylfaginning snorri sturluson says there is a place or estate called hlidskjalf, and when alfodr sat in the high seat there, ghe saw over all the worlds and the behavior of each person and comprehended all the things he saw. h although this statement might make it seem that hlidskjalf is valholl rather than a seat, later in gylfaginning snorri refers explicitly to hlidskjalf as the high seat. frey fs fateful use of the seat is mentioned in connection with the wooing of gerd, but the only time odin actually uses it is to locate loki afte

giduns abler: et bidrag til de nordiske mythers historie, h arkiv for nordisk filologi 5 (1889: 1.45 (characteristically, he thought the apples were borrowings into old scandinavian, and anne holtsmark, gmyten om idun og tjatse i tjodolvs haustlo cng, h arkiv for nordisk filologi 64 (1949: 1.73, who argued for a background in ritual drama. deities, themes, and concepts 199 ifing river separating the worlds of gods and giants. ifing is known only in vafthrudnismal, stanza 16: ifing is the name of the river that divides for the sons of giants and for the sons of gods the earth; it will run open throughout all ages there will never be ice on the river. a river on which ice will never form is one that runs swiftly and therefore is extremely difficult to ford. ing figure found in the old engli

nt story in gylfaginning: mundilfoeri is a man who had two children who were so beautiful that he named them mani and sol (i.e, moon and sun, and he married sol to a man called glen. the gods punished this act of pride by placing the children in heaven to serve the actual heavenly bodies, their creation. sol drives those horses that pull the carriage of that sun that the gods had created to light the worlds, out of that spark that flew from muspellsheim. those horses are called arvak and alsvin; and under the span of the horses the gods put two wind bellows to cool them, and in some learning that is called isarnkol. sol fs brother mani controls the motion of the moon and its waxings and wanings. that sol is female and mani male probably has to do with the gram- 278 norse mythology matical

l symbols in the mythology. see also mimir; norns; yggdrasil deities, themes, and concepts 301 utgard (outer-enclosure) where the giants live. this term is actually only attested in snorri sturluson fs account of thor fs visit to utgarda-loki, in the gylfaginning of snorri fs edda, but it fits conceptually with the widely known terms asgard (enclosure-of-the-asir) and midgard (central- enclosure, the worlds of gods and men, respectively. the name utgarda- loki means gloki-of-the-utgards (pl, h and i find attractive the idea that gods and men live in single spaces, whereas the giants are spread about on the periphery of the world. the medieval worldview of our sources conceived of the world as a round disk, with the ocean all the way around it, and snorri in fact says in gylfaginning that t

LUCIFERIAN SORCERY

tdoors, cast your circle in flour, which is a form used by witches of old. the use of flour is also used by various voodoo systems including palo mayombe. upon the creation of the daemon servitor zarabanda one consecrates the area of the nganga or spirit pot with the sigil of this spirit traced in flour on the floor. this activates the area of neither-neither from which the sorcerer walks between the worlds of dream (nightside) and waking (dayside "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee. i walk now the witches sabbat path, reborn under the luciferic shadows and promethean light! ca

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

of the mysteries. the odinic mysteries were given in underground crypts or caves, the chambers, nine in number, representing the nine worlds of the mysteries. the candidate seeking admission was assigned the task of raising balder from the dead. although he did not realize it, he himself played the part of balder. he called himself a wanderer; the caverns through which he passed were symbolic of the worlds and spheres of nature. the priests who initiated him were emblematic of the sun, the moon, and the stars. the three supreme initiators--the sublime, the equal to the sublime, and the highest--were analogous to the worshipful master and the junior and senior wardens of a masonic lodge. after wandering for hours through the intricate passageways, the candidate was ushered into the presenc

. then out of the imprisoned light a mysterious and holy word came forth and took its stand upon the smoking waters. this word--the voice of the light--rose out of the darkness as a great pillar, and the fire and the air followed after it, but the earth and the water remained unmoved below. thus the waters of light were divided from the waters of darkness, and from the waters of light were formed the worlds above and from the waters of darkness were formed the worlds below. the earth and the water next mingled, becoming inseparable, and the spiritual word which is called reason moved upon their surface, causing endless turmoil. then again was heard the voice of poimandres, but his form was not revealed "i thy god am the light and the mind which were before substance was divided from spirit

" some who heard mocked and scoffed and went their way, delivering themselves to the second death from which there is no salvation. but others, casting themselves before the feet of hermes, besought him to teach them the way of life. he lifted them gently, receiving no approbation for himself, and staff in hand, went forth teaching and guiding mankind, and showing them how they might be saved. in the worlds of men, hermes sowed the seeds of wisdom and nourished the seeds with the immortal waters. and at last came the evening of his life, and as the brightness of the light of earth was beginning to go down, hermes commanded his disciples to preserve his doctrines inviolate throughout all ages. the vision of poimandres he committed to writing that all men desiring immortality might therein f

one, the master of masters, who never left the house of wisdom and whom no man ever saw save he who had passed through the gates of preparation and purification. it was in these chambers that plato--he of the broad brow--came face to face with the wisdom of the ages personified in the master of the hidden house. who was the master dwelling in the mighty pyramid, the many rooms of which signified the worlds in space; the master whom none might behold save those who had been "born again? he alone fully knew the secret of the pyramid, but he has departed the way of the wise and the house is empty. the hymns of praise no longer echo in muffled tones through the chambers; the neophyte no longer passes through the elements and wanders among the seven stars; the candidate no longer receives the

life of all things into three distinct parts: growth, maturity, and decay. between the twilight of dawn and the twilight of evening is the high noon of resplendent glory. god the father, the creator of the world, is symbolized by the dawn. his color is blue, because the sun rising in the morning is veiled in blue mist. god the son he illuminating one sent to bear witness of his father before all the worlds, is the celestial globe at noonday, radiant and magnificent, the maned lion of judah, the golden-haired savior of the world. yellow is his color and his power is without end. god the holy ghost is the sunset phase, when the orb of day, robed in flaming red, rests for a moment upon the horizon line and then vanishes into the darkness of the night to wandering the lower worlds and later r

threefold symbol. here also are shown three triads from the supreme one, each manifesting one attribute of the first trimurti. these triads are called the foundation, or the base of all things. in the table is also set forth the arrangement and distribution of those divine creatures that aid the father mind in the control of the universe. here [in the upper panel] are to be seen the governors of the worlds, each with its fiery, ethereal, and material insignia. here also [in the lower panel] are the fathers of fountains, whose duty it is to care for and preserve the principles of all things and sustain the inviolable laws of nature. here are the gods of the spheres and also those who wander from place to place, laboring with all substances and forms (zonia and azonia, grouped together as f

enter represents the physical body within which human nature is enthroned. from this point of view the entire table becomes emblematic of the auric bodies of man, with the border as the outer extremity or shell of the auric egg. if the throne be accepted as the symbol of the spiritual sphere, the border typifies the elements, and the various panels surrounding the central one become emblematic of the worlds or planes emanating from the one divine source. if the table be considered from a purely physical basis, the throne becomes symbolic of the generative system and the table reveals the secret processes of embryology as applied to the formation of the material worlds. if a purely physiological and anatomical interpretation be desired, the central throne becomes the heart, the ibimorphous

s which he had made during the six days of creation were good has not been satisfactorily answered by the interpreters of scripture. the tree that grows in the midst of the garden is the spinal fire; the knowledge of the use of that spinal fire is the gift of the great serpent. notwithstanding statements to the contrary, the serpent is the symbol and prototype of the universal savior, who redeems the worlds by giving creation the knowledge of itself and the realization of good and evil. if this be not so, why did moses raise a brazen serpent upon a cross in the wilderness that all who looked upon it might be saved from the sting of the lesser snakes? was not the brazen serpent a prophecy of the crucified man to come? if the serpent be only a thing of evil, why did christ instruct his disci

MASTERING WITCHCRAFT

strological symbol of mercury. the greeks called this power hermes, the egyptians thoth, the scandinavians odin, the early anglo-saxons woden. this power has generally been connected with the starry sky, the air, storm winds, and also the crossroads. indeed in the voodoo pantheon the power of mercury is often known at maitre carrefour or master of the gross-roads. he is the great mediator between the worlds and is also known as psychopompos or guide of souls. the saxons knew him by the name "earendel, the morning star" the witch knows him by the name "herne" before beginning any divination, it is always important for the witch to bring her deep mind into contact with mercury; to tune into his waveband if you wish, whether the divination be performed by means of the relatively rudimentary e

e triple tracings and fire and water exorcisms remain the same in form, but again they must be performed from outside the circle. the thurible fumigation should be sabbat incense (see the end of chapter for this. the northern segment of the circle is now regarded as the entrance and exit for the sabbat participants, and is referred to simply as the "gateway" or more explicitly as the "way between the worlds" all the coven members should pass into the circle through this gateway, but not, however, before divesting themselves of all metal implements, witch jewels, or insignia. even the magister's or high priestess' metal headpieces must remain outside; the cup, the sword, athame, everything and anything of a metal nature must do likewise. this is most important. only after the balefire is we

MICHAEL FORD WITCHMOON

within the vial should now be poured within the triangle. the evocation "zazas, zazas natsatanda zazas (3) i evoke thee, shadows of darkness, from the world of shells shall you manifest within this circle and triangle ye shall come in a controlled manner, no act of aggression shall be made unto any of us. by choronzon, guardian of the abyss, thy essence i evoke! send forth thy spawn, which haunts the worlds of shadows. i hereby evoke thee from the tunnels of the undead, the specter, the vampire, the succubus and incubus, move and appear! the gates are open! for my charge is made. manifest within this plane of existence. i offer my blood as a gift to enflesh this belief" you may wish to repeat this evocation several times to assure the mind has aligned with the callings, in order to activat

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

he portionsbelonging to these respectively are so blended together, so completely mixed up by laterhands, that often all external characteristics are lost. yet it is known that the two schoolswere antagonistic (madame helena blavatsky, the secret doctrine, v ol. 3)many cryptic terms are used to describe the adversaries and their conflict. many seem-ingly incomprehensible motifs and anecdotes from the worlds legends can be madelucid once the reader knows what is really being implied. and this was comprehendedby the american master of the pre-diluvian epochs, ignatius donnelly, who demon-strated his discernment, concerning the terrestrial tribulations, when he wrote:it sounds like the cry not of a man but of a race, a great, religious, civilized race, who couldnot understand how god could so

anation is reserved for the adepts, the princes of masonry (those of the32nd and 33rd degrees (albert pike, grand master of american scottish rite freema-sonry)in spite of the efforts of science fiction and fantasy writers, it appears that humansare very far from a complete understanding of the forces that have shaped history orthe evolution of terrestrial societies. because they are in charge of the worlds media,the alien masters have been industrious and successful in putting atlantis in front of usas a long lost paradise, where wise priests presided over semi-enlightened, sublimelycontented people, at one with their environment. if ones discrimination is, however,still operating and if one has read through the masterpieces of tolkien, macdonald, leguin, and c. s. lewis, it will be reali

the dark crystal, cocoon, red sonja, lifeforce, invasion of the bodysnatchers, the invisible man, frankenstein, dracula, flash gordon, trancers, bladerunner ,terminator, the omen, the time bandits, the devil rides out, quatermass, dr. who,blake s seven, space 1999, star trek, the last wave, they live, it came from outer space,the brain from the planet arrous, the creature w alks among us, w ar of the worlds, thetripods, six million dollar man, freejack, tron, planet of the apes, the eiger sanction,the time machine, things to come, cabinet of dr. caligari, the golem, android, five mil-lion y ears to earth, star wars, he-man: masters of the universe, what planet are youfrom, fifth element, fallen, independence day, moonraker, and jacob s ladder) in earlier chapters, we reviewed theories of h

the royal society founding members were freemasons. one could reasonablyargue that the royal society itself, at least in its inception, was a masonic institution.(michael baigent, holy blood and holy grail)it was only much later to stifle curiosity and prevent class war that the universities werefinally opened to the masses. the study of the architecture, symbolism, and geomantic posi-tioning of the worlds great seats of learning, such as the smithsonian, comprises an entiresubject in itself. one of the personalities that was set to work on the magnum opus of the atlanteannecromancers was francis bacon, whom some consider the father of modern science.in fact, the new scientific paradigms that came out of this period, the laws that werediscovered about the universe and the nature of biolog

oche limit and caused monumental destruction (see p. 254.)enlil, phaeton, marduk, pallas athene like lucifer, the transgressor, banished from heaven to the pit. enlil was marduk.appendix b: book abstracts170atlantis, alien visitation, and genetic manipulation the combined separation of kingu from phaeton and the stopping or slowing of earths axial spincaused terrible havoc on earth. the waters of the worlds rivers, lakes and oceans were drained fromtheir original basins and drawn gravitationally to the point on earth nearest (opposite) kingu and pha-eton. worldwide traditions remember this awesome effect (p. 254)venus was thought by v elikovsky to be once a part of jupiter, but its composition is not at all like that planet.it is also unlikely that v enus was a comet that came recently int

e age fallacyit is astonishing that unscientific explanation ever came to be formulated, yet in a short time both itand the concept of immense thick ice-sheets descending from a hypothetical northern mountain system,to cover all of northern and eastern north america and western and northern eurasia, was enthusiasti-cally embraced and came to be regarded as virtually established fact (p. 24)today, the worlds coldest known land region is north-eastern siberia. there, if anywhere, we mightexpect huge ice-sheets to have developed if the ice age theory possessed validity. yet comparativelyvery few areas of siberia exhibit signs of significant glaciation, either past or present. clearly great colddoes not itself of itself necessarily promote the development of ice-sheets (p. 39)again, in start c

14 in the world erroneously thought to be constant.dr. melvin cookcook showed for example that if you used the uranium-decay method on the rocks of the crust you gotthe conventionally accepted age of over four thousand million years. but if you used the selfsamemethod on the atmosphere, you got an age of only a few hundred thousand years. he also showed thatthe entire amount of radiogenic lead in the worlds two largest uranium deposits could be entirelymodern. clearly, something was wrong (p. 18)funkhouser and naughton at the hawaiian institute of geophysics used the potassium-argon method todate volcanic rocks from mount kilauea and got ages up to 3 thousand million yearswhen the rocksare known to have been formed in a modern eruption in 1801. mcdougall at the australian nationaluniversit

, quoting ernst mayer)atlantis, alien visitation, and genetic manipulation179 appendix b: book abstracts natural selection not able to be studiedas natural selection or differential reproduction is such an important mechanism, you might expect tofind a large body of technical literature on the subject, with many detailed studies and observations fromthe natural world. regrettably, you will search the worlds scientific libraries in vain for such studiesbecause it turns out thatnatural selection cannot be studied in any experimental way (p. 123)survival of the fittest?how do we measure or evaluate the fitness of an animal or plant? by its capacity to survive say darwin-ists. how is survival measured? by the number of offspring left. so, fitness means breeding success.but, survival is also me

MICHAEL WYNN THE SOUL TRAVELERS

rchangels; yetzirah, the astral world of angels and demons; assiah, the material world. in the kabala, and occult in general, the universe is seen as series of layers where energy, originating from the top, cascades downwards becoming increasingly solid. each layer represents a slightly more solid reflection of the contents of the layers above. since this energy is constantly flowing down through the worlds, any alteration occurring above will trickle down to the lower levels. it s curious that modern day scientists, the self-proclaimed string-theorists, are coming to the exact same conclusion as the ancient kabala did, a 10 dimensional universe. another system which is equally common, and probably more friendly to the human mind, is the breaking up of the universe into 5 layers. the first

entity you call you (your soul. the mental world is no more than a collection of concepts and thoughts. things like rocks and trees do not exist on the mental plane, only the idea or concepts of a rock, and the concept of trees. the 3rd world, and perhaps most crucial to the magician, is the astral world. this world, unlike the mental world, is subject to a sense of space and time. the fourth of the worlds is the etheric. this world, sometimes used interchangeably with the astral world, is the--michael wynn's "the soul travelers" 23 universe that provides the foundation for the material plane. the etheric world is also where the life-force, the energy created and used by life forms, resides. finally, there s the 5th level of reality, the material universe. the operations of magic are rare

both of which are said to be more likely to survive the transition into death. ancient man also understood the inherent power of location. in is believed by occultists, both modern and otherwise, that there are some points on the surface of the earth where the veil between our world and the spirit world (or the past) is extremely thin. and when certain random conditions conspire, the veil between the worlds is completely lifted, allowing those on both sides to interact temporarily. i have even heard that on nights such as halloween, the veil is thinner at all points. traditionally ancient man marked these locations with massive stone monuments and structures; the pyramids, and stonehenge to name a few examples; i have heard stonehenge to be particularly powerful. understandably, ancient ma

of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious one" robed in blue and gold and bearing in his hand the sevenfold key of eternity. who was the master dwelling in the mighty pyramid, the many rooms of which signified the worlds in space; the master whom none might behold save those who had been "born again? he alone fully knew the secret of the pyramid, but he has departed the way of the wise and the house is empty. the hymns of praise no longer echo in muffled tones through the chambers; the neophyte no longer passes through the elements and wanders among the seven stars; the candidate no longer receives the

MICHAEL W FORD NOX UMBRA

n. have either upon the floor a simple table or small cloth to plate a black mirror upon. have one candle (black) behind this mirror. place yourself on the pillow and begin a slow meditation on what you consider a vampyre spirit to be. think about each attribute and then think of yourself in relation to it. then hold the mirror and gaze into it. focus and do not allow your mind to wander. command the worlds of darkness to open to you, and then watch yourself transform. will your flesh and astral body to change and morph into a vampyric form you hold identity with. perceive yourself and remember it. you will change in time. if you find yourself frightened or if other shadow forms touch you, a feeling of weakness occurs you should banish immediately and consider not attempting this again. th

MORALS AND DOGMA

nearer approach to interpretation, that the point within the circle represents god in the centre of the universe. it is a common egyptian sign for the sun and osiris, and is still used as the astronomical sign of the great luminary. in the kabalah the point is yod, the creative energy of god, irradiating with light the circular space which god, the universal light, left vacant, wherein to create the worlds, by withdrawing his substance of light back on all sides from one point. our brethren add that "this circle is embordered by two perpendicular parallel lines, representing saint john the baptist and saint john the evangelist, and upon the top rest the holy scriptures (an open book "in going round this circle" they say "we necessarily touch upon these two lines as well as upon the holy s

m, the first of all, kether, or the crown. each also, in succession flowed from, and yet still remains included in, the one preceding it. the will of god _includes_ his wisdom, and his wisdom _is_ his will specially developed and acting. this wisdom is the logos that creates, mistaken and personified by simon magus and the succeeding gnostics. by means of its utterance, the letter yod, it creates the worlds, first in the divine intellect as an idea, which invested with form became the fabricated world, the universe of material reality. yod and he, two letters of the ineffable name of the manifested deity, represent the male and the female, the active and the passive in equilibrium, and the vav completes the trinity and the triliteral name [hebrew, the divine triangle, which with the repeti

fts and furnaces and forges, with fire and steam; midst the noise and whirl of swift and bright machinery, and abroad in the silent fields, man was made to be ever working, ever experimenting. and while he and all his dwellings of care and toil are borne onward with the circling skies, and the splendors of heaven are around him, and their infinite depths image and invite his thought, still in all the worlds of philosophy, in the universe of intellect, man must be a worker. he is nothing, he can be nothing, can achieve nothing, fulfill nothing, without working. without it, he can gain neither lofty improvement nor tolerable happiness. the idle must hunt down the hours as their prey. to them time is an enemy, clothed with armor; and they must kill him, or themselves die. it never yet did ans

change which ought to precede the renewal of existence. death is the true initiation, to which sleep is the introductory or minor mystery. it is the final rite which united the egyptian with his god, and which opens the same promise to all who are duly prepared for it. the body was deemed a prison for the soul; but the latter was not condemned to eternal banishment and imprisonment. the father of the worlds permits its chains to be broken, and has provided in the course of nature the means of its escape. it was a doctrine of immemorial antiquity, shared alike by egyptians, pythagoreans, the orphici, and by that characteristic bacchic sage "the preceptor of the soul" silenus, that death is far better than life; that the real death belongs to those who on earth are immersed in the lethe of i

irit, changing the time of energy for the time of repose" the _antareya a'ran'ya, one of the vedas, gives this primitive idea of the creation "in the beginning, the universe was but a soul: nothing else, active or inactive, existed. then he had this thought _i will create worlds; and thus he created these different worlds; air, the light, mortal beings, and the waters "he had this thought _behold the worlds; i will create guardians for the worlds_ so he took of the water and fashioned a being clothed with the human form. he looked upon him, and of that being so contemplated, the mouth opened like an egg, and speech came forth, and from the speech fire. the nostrils opened, and through them went the breath of respiration, and by it the air was propagated. the eyes opened; from then came a l

light of his substance, which he had with fixed limits placed in the centre of himself, and of the parts whereof, and wherein, he was thereafter to effect a folding together. what then did the lord of the will, that most perfectly free agent, do? by his own estimation, he measured off within his own substance the width and length of a circular space to be made vacant, and wherein might be posited the worlds aforesaid; and of that light which was included within the circle so measured, he compressed and folded over a certain portion. and that light he lifted higher up, and so a place was left unoccupied by the primal light. but yet was not this space left altogether empty of that light; for the vestiges of the primal light still remained in the place where itself had been; and they did not

he combined diversely the single points, until _letters_ were fashioned thereof, in the similitude and image of those wherewith the blessed had set forth the decrees of his wisdom. it is not possible to attain to an understanding of the creation of man, except by the mystery of letters; and in these worlds of the infinite is nothing, except the letters of the alphabet and their combinations. all the worlds are letters and names; but he who is the author of all, has no name. this world of the covering [or _garment--vestimenti [that is, the circular vacant space, with the vestiges of the removed light of the infinite still remaining after the first contraction and compression, is the _inmost_ covering _nearest_ to his substance; and to this covering belongs the general name aur penial _ligh

action and compression, is the _inmost_ covering _nearest_ to his substance; and to this covering belongs the general name aur penial _light of the countenance of god: by which we are to understand the light of the substance. and after this covering was effected, he contracted it, so as to lift up the lower moiety. and this is the _third_ contraction; and in this manner he made vacant a space for the worlds, which had not the capacity to use the great light of the covering, the end whereof was lucid and excellent as its beginning. and so [by drawing up the lower half and half the letters, are made the _male_ and _female, that is, the anterior and posterior adhering mutually to one another. the vacant space effected by this retraction is called auir kadmon, the primal space: for it was the

ONYX TABLET OF SET

e's individuality, one apprehends an additional consciousness distinct from the forces of the objective universe and interacts with it. the initiation of each priest and priestess is a function of this interaction, and so their beings and persons are sacred. but incumbent upon such initiates is the responsibility to "translate" this intensely personal experience into thoughts, words, and deeds in the worlds of initiated and non-initiated humanity that has not been so consecrated. thus the wisdom of set shall continue to inspire, ennoble, and elevate humanity towards its eventual freedom from the prison of objective/universal inertia and entropy. below such vast aspirations, the priesthood must not seek to particularize the will of set into the incidental give-and-take of human interaction

ers are, in my opinion, deluded, politically motivated, or fanatic, and are in no way seekers of truth or interested in investigating/developing their own spirituality. what makes the priesthood of set different is that each comes to his/her own understanding of the nature of set through the well of wyrd: personal experience, contemplation, and investigation of the individual psyche, humanity and the worlds around us- which results in our forming our own definition, however complete or incomplete it may be. our methods of approach to this research are varied, and produce different results. so can we reconcile the difference and maintain a balanced attitude toward one another's perceptions, without insisting that one must be more accurate than the other? i say yes. and if dr. aquino, who sp

PHILIP NEIL MYTHS LEGENDS EXPLAINED

az, another germanic battle god, is the source for tuesday. tiw survives as tyr in norse mythology, but most of his functions seem to have been transferred to odin. hammer rav en friends of odin odin is often depicted with his two ravens, huginn and muninn (thought and memory) perched on his shoulders. he sent them flying abroad each day from his chair in asgard, from which he could survey all of the worlds. loki and the giant after the war between the aesir and the vanir, asgard was left without a defensive wall. one day, a man came on horseback and offered to rebuild the wall even stronger than before. but his price for the job was the sun, the moon, and the goddess freya for his wife. on the advice of the trickster god loki, the gods agreed but only on condition that the work was done i

a strange foal loki s child by svaldifari. this was sleipnir, odin s eight-legged steed, who could outrun anything, and bear its rider right down to hel, the land of the dead. the world tree myth 70 the world tree myth according to the norse poem the lay of grimnir, of all trees, yggdrasil is the best. yggdrasil is a huge ash tree that stands at the center of the cosmos, protecting and nourishing the worlds. the gods are described as riding out each day from yggdrasil to deal out fates to mankind, and it was on yggdrasil that the supreme god odin willingly sacrificed himself, hanging in torment for nine long nights before he could seize the runes of power. yggdrasil supported nine worlds, set in three layers. at the top was asgard, the realm of the aesir, or warrior gods, vanaheim, the rea

ire of muspell, which will devour creation at the end of time. yggdrasil itself will survive, and will protect in hoddmimir s wood the man and woman who will re-people the world. the branches of yggdrasil spread out over the whole world, and reach up to heaven. eagle a giant eagle sits at the top of yggdrasil, with a hawk perched between its eyes. the flapping of the eagle s wings causes winds in the worlds below. tree of sacrifice yggdrasil literally means terrible horse or odin s horse, as odin, when he was sacrificed on the tree to gain knowledge of the magic runes, is described as riding it, in the same sense that norse poets refer to a gallows tree as a horse. the world tree this manuscript shows yggdrasil, the world or cosmic tree, which supports the nine norse worlds. stags and goat

ance to the ceremony. the ship symbol stands for agw, the god of the sea and formal consort of erzulie. agw himself is generous, faithful, and strong. papa legba papa legba, the god of the crossroads, is depicted as a frail old man, although he is celebrated as the lord of life. a prayer at childbirth begs legba to open the road for me. do not let any evil spirits bar my path. legba straddles all the worlds, and all prayers must pass through him. baron samedi ghede (g d, the god of death, is shown here in his most authoritative role as baron samedi. he must be kept informed of everything going on in life. jaunty and often irresponsible, baron samedi has a skull and crossbones on his hat in case anyone amused or offended by his actions forgets that his life force comes from his mastery of d

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

that he might have scattered the sorrows of the world with your own drink. dionysiaca 7.7 see also aeschylus' prometheus bound (link to the translation at perseus. the entire woyo de ah et hashem the knowledge of g-d written and edited by rabbi amiram markel& shimon markel copyright 2004 by rabbi a. markel the knowledge of g-d table of contents part one: seder hishtalshelut- the chaining down of the worlds the soul of man the soul of creation the source of all existence the inner self of man heyulie& ko ach ability& potential the singular essence of the soul a highlight in the singularity the estimation within himself the essential light of the soul ohr ein sof the infinite light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the p

adoom the primal desire the sefirot of igullim circles the sefirot of yosher upright adam kadmon primal man (ratzon l ratzon) malchut and keter keter of atzilut, atik yomin& arich anpin (pleasure& desire) the enclothement of atik in arich binah comprehension hitbonenut contemplation& analysis da at concentration abba& imma (father& mother) the world of tohu chaos the world of tikkun rectification the worlds of akudim, nekudim& brudim the three lines of the sefirot of yosher the inner keter of atzilut inclusion& subdivision the enclothement of arich anpin into abba& imma (from desire to thought) the thirteen attributes of mercy influence from the two mazalot notzer& v nakeh the "arms" of arich anpin become enclothed in abba& imma intellect influenced by netzach, hod& yesod of arich anpin th

within itself everything that will come out in the entire "line of action" of creation, to its finest detail. however, in the reshimu, all this is in a way of a heyulie (ability. nothing has actually come out yet. everything is still in a state of total concealment. it is specifically the kav v chut, the line and thread that extends from the point of the reshimu, which brings about revelation to the worlds. unlike the ohr ein sof, which is an unlimited, infinite revelation of g-d, the kav v chut is a "thin band" of revelation specifically tailored to the capacity of the world. it is the "thread" of revelation that runs through all the spiritual worlds from the highest spiritual levels to this lowly physical world. the kav v chut (line and thread) is the "connection" between the giver and

e long. this applies to every action. if one is doing a simple task, the line need not be long. if one is doing a great task, such as studying a difficult subject, the line must be longer. in the same way, in the creation process, the kav hamidah represents the ability to measure all of creation, on all its levels. according to each spiritual level within the seder hishtalshelut (chaining down of the worlds) so will be the "length" of the line necessary to reach them. it is through this short "yard stick" that the "measurement" of everything that ever existed or ever will exist comes about. it is all determined by the kav hamidah, the short measuring line which protrudes from the reshimu. furthermore, though a measuring line is short, it can measure anything. this represents g-d s infinite

e composed etc. the vessel integrates something of each sefirah. this being the case, they all find expression in it. this allows all the sefiros to coexist within the desire for the same act. in addition, because it integrates all of them, it is powered by the desire for all of them to find expression. this allows for a complete expression of all the qualities in a settled and fulfilling manner. the worlds of akudim, nekudim and brudim now, the two levels of the world of tohu, plus the level of the world of tikkun correspond to the three world of akudim, nekudim and brudim. these terms, which mean "bound "speckled" and "splotched, have their source in the torah account of how lavan (leah and rachel s father) tried to swindle yaakov out of the wages due him for tending lavan s flock. after

t are recognizable as distinct qualities, but nonetheless, unite and connect to work in conjunction as a unified system. this is comparable to the merging of many specks into one large splotch. now, though these three levels refer to the particular worlds of akudim, nekudim and brudim, generally speaking only two worlds are mentioned, the world of tohu and the world of tikkun. these correspond to the worlds of akudim and brudim which correspond to the aspects of nekudah and partzuf, as mention above. when the worlds of tohu and tikkun are referred to in such a way, nekudim is regarded to be a level within tohu. the three lines of the sefirot of yosher with the above in mind, the division of the ten sefirot of yosher and their inclusion and connection with each other may be understood. the

ood includes two opposites. the light of the action, its intent, is for the food, but the action itself is its opposite, in that he moves away from the food. it is specifically because of this that he gets the food. the raw desire of the other animal, on the other hand, is too overpowering, and it is therefore unable to objectively analyze the situation. the above example gives clear insight into the worlds of tohu (chaos) and tikkun (rectification. it is only in tikkun where compromise and inclusion of two opposites can take place. it is therefore specifically in tikkun where there are subdivisions of each sefirah into ten and those into ten, infinitely subdividing in order to make it possible for any number of combinations of inclusion and compromise to exist. however, in tohu only ten i

compromise to exist. however, in tohu only ten indivisible essential points exist (or, as mentioned above, only a single subdivision into ten within each point, which is called a sefirah) thereby making inclusion and compromise impossible. the enclothement of arich anpin into abba and imma from desire to thought we will now continue explaining the process of the creation and the chaining down of the worlds, and understand how arich (desire) becomes enclothed within abba and imma (insight and comprehension. there are three general ways that desire can descend to influence the intellect. the intellect will, therefore, be affected according to how the influence descends into it. in the book etz chaim of the ari"zal (rabbi yitzchak luria, three general ways are mentioned of how the influence

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

rael will know their master. this, in turn, will bring about destruction of evil and the immediate arrival of our righteous king moshiach, with the true and complete redemption, immediateeo de ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper approach this type of study. we will, therefore, now delve into the methodology of kabbalistic contemplation. in essence, hitbonenut (contemplation) is the strong gazing of the mind into the depth of a subject. in other words, one examines the subject in his mind until he understands it in

s a length, breadth and depth in chochmah, binah and da at, so too is there a length, breadth and depth in tvunah. furthermore, as explained before, according to the depth will be the length and breadth. so too in tvunah, according to the depth will be its length and breadth (from the above it is self evident, that because of a lack of tvunah, many who study kabbalah (such as the chaining down of the worlds, as detailed in part one) are at a loss of how it applies to their daily lives or what to do with this body of knowledge, altogether. it seems to them to be a very interesting intellectual endeavor, but with no bearing on "reality. eventually, they will ask themselves "of what use is this knowledge" this is due to their lack of tvunah. any comprehension they may have achieved remains as

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

ed version of tohu in which all the sefirot could relate to each other harmoniously. the first elements to be rectified were the refuse and gshells, h just as we see that the shell develops before the fruit. a vessel void of its light is an empty shell. the broken vessels of the sefirot of tohu, which broke because of their excessive selfhood and judgement, fall and became the gevil h embedded in the worlds of tikun. these elements were not gevil h in the sense of being sinister; they simply expressed non-g-d-consciousness and selfhood. as such, they became an absolutely necessary and crucial element in the creation of the subsequent worlds, for in order for there to be free choice, there must be an element of gevil, h i.e, non-g-d-orientation available as an alternative to holiness. this

and rotten apples, we may not, on the sabbath, separate out the rotten apples in order to leave a bowl of good ones. rather, we must select out the good ones (which we may then place in another bowl, leaving a bowl of rotten ones. this is because separating the bad from the good is a weekday type of work, i.e, one of the types of work the characterized the six days of creation. as we see here, as the worlds were created, one after another, the coarsest 5 genesis 1:20. 6 literally: the refuse from the food. the arizal on parashat bereishit 15 refuse of the world of tohu was separated out of the entire mass of sparks (we could imagine the world as a spiritual fruit bowl, from which g-d removes all but the finest gapples, h placing the rotten ones in another bowl. the bowl of perfect fruit be

the word gmother h [itself] refers to the supernal gmother h [ima. it thus appears that there is a situation in which ima is gdivorced h from abba. how then, can the zohar insist that their union is continuous? the answer is that there are two types of coupling, one external and one internal. the external one is never lacking and requires no arousal from below, and exists in order to sustain all the worlds. as our sages state, g[marital relations] are good for the woman, good for the embryo, and good for the milk. h8 the external, superficial coupling of abba and ima is indeed continuous, and supplies all reality with the minimal life-force it requires in order to continue to exist. the statement of the sages reads: gduring the first three months of pregnancy, marital relations are harmfu

it was jacob who was the first to actually father twelve sons who were all righteous, and thus he became the father of the jewish people. the reason why 12 is the magic number here is because while the number ten represents the perfection of the archetypal structure of the ten sefirot in the world of atzilut, the number 12 represents the way these principles are projected into lower reality, i.e, the worlds subsequent to atzilut. it is in these lower realities that time and space first begin to become real, as the dimensions within which consciousness operates in these worlds. atzilutconsciousness transcends the limitations of time and space; not so consciousness from beriah downwards. space is defined by three dimensions (height, width, and length, each of which extends in two opposite di

liness, of the or ein sof. from highest to lowest (i.e. from greater to lesser revelation of the or ein sof they are: the world of adam kadmon which is the primordial world, or the first level of somewhat finite revelation; the world of atzilut; the world of beriah; the world of yetzirah; and the world of asiyah. the entire physical universe is the lowest aspect of the world of asiyah. in each of the worlds there is an increasingly dim revelation of the infinite light as it descends further and further and becomes more and more concealed. it is important to note that these worlds do not occupy different geographical places. they are not geographical at all, but descending planes of reality. the arizal on parashat miketz 204 knowledge of good and evil. for this reason the verse states that[

escends from his brain to his heart and then to his liver, i.e, whose intellect rules his emotions, which in turn determine the way he acts, is a gking, h i.e, in charge of himself and his body. if the order is reversed, i.e, fulfillment of bodily functions inspires the emotions, which then enlist the intellect to satisfy them, the word spelled is kelem, gembarrassment. h it thus follows that all the worlds are dependent upon the name[s] jacob and israel. as the sages said,12 gin the beginning h implies gfor the sake of israel, who are termed ethe beginning. f h the torah begins: gin the beginning, g-d created heaven and earth. h the prefix beit in the word for gin the beginning h [be-reishit, besides meaning gin, h can also mean gby means of. h the verse can thus be read, gby means of [th

rs recited on the sabbath.6 the name yud-hei-vav is simply the first three letters of the name havayah (yud-hei-vav-hei, the latter hei dropped since it is seen as just a projection of the first hei. it is explained that seven names are derived from combinations of the letters of the names ekyeh and the name yud-hei-vav. these seven names form part of the meditations associated with the ascent of the worlds on the sabbath night. following are the seven names, the letters of the names ekyeh and yud-hei-vav they originate from, and their numerical values: blessing of the amidah letter of ekyeh or yud-hei-vav derived name spelling out of derived name numerical value 1. shield of abraham alef havayah yud-hei-vav-hei 26 2. who resurrects the dead hei havayah yud-hei-vav-hei 26 3. the holy g-d v

50= 1256. 1 exodus 37:1. 2 these three names are names of angels. it is customary not to pronounce names of angels (unless these names are also used for people, e.g, michael, gabriel, raphael, etc. the arizal on parashat vayakhel (2) 400 akatriel= 662, metatron= 314, sandalfon= 280; 662+ 314+ 280= 1256. as mentioned previously, these three angels are the personifications of the consciousnesses of the worlds of atizlut, beriah, and yetzirah, respectively. the tablets inside the three arks were [a manifestation of] the name havayah of the world of atzilut. i.e, the open divine consciousness manifest throughout the entire world of atzilut .which becomes enclothed in the worlds of beriah, yetzirah, and asiyah [this is alluded to by the fact that] the numerical value of these three names elokim

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

. he is also the channel for the higher fire. 0 aether, sun and spirit of the moon, ye are the leaders of air. and the great goddess bringeth forth the vast sun and the brilliant moon and the wide air, and the lunar course and the solar pole. she collecteth it, receiving the melody of the aether and of the sun and of the moon, and of whatsoever is contained in air. unwearied doth nature rule over the worlds and works, so that the period of all things may be accomplished. and above the shoulders of the great goddess, is nature in her vastness exalted. thus far the voice of the kabiri. hegemon conducts theoricus to hierophant, to whom he hands the solar greek cross. the solar greek cross is formed of thirteen squares which fitly refer to the sun's motion through the zodiac, these signs being

which be above the firmament. it also alludes to the eternal river of eden, divided into four heads which find their correlations in the four triplicities of the zodiac. places cross aside. the 29th path of the sepher yetsirah which answereth unto the letter qoph is called the corporeal intelligence- and it is so called because it forms the very body which is so formed beneath the whole order of the worlds and the increment of them. it is therefore the reflection of the watery sign of pisces and the path connecting the material universe as depicted in malkuth with the pillar of mercy and the side of chesed, through the sephirah netzach, and through it do the waters of chesed flow down. hiero, hegemon and practicus come to the west of the altar. before you upon the altar is the 18th key of

aureae crucis. chief very honoured fratres et sorores, seeing that the things which are above do continually lift up unto their high estate the things which are below, and do thence return them after a certain great transfiguration, that the work of wisdom may continue and that the grace and sanctification of the holy and glorious zion may be communicated to the zion which is on earth, wherefore the worlds rejoice together and are fulfilled in all completion, i beseech you to join with me in my intention, and to rabfy in your hearts, the solemn and sacramental words by which i assume this external and visible temple of the stella matutina into the house not made by hands, builded of lively stones- the company of the adepts. and it is so assumed accordingly. second cum potestate et gloria

alkuth is in kether but after another manner. for downwards through the four worlds the malkuth of the less material will be linked unto the kether of the more material. from the synthesis 614 the golden dawn: volume lv book eight of the ten corruscations of the aour (light) proceedeth the influence unto eheieh, the kether of atziluth. and the connecting thread of the ain soph is extended through the worlds of the ten sephiroth and is in every direction. as the ten sephiroth operate in each sephiroth, so will there be a kether in every malkuth, and malkuth in every kether. thus: adonai melekh will be the malkuth of atziluth, metatron will be the kether of briah. sandalphon metraton will be the malkuth of briah. nephesch ha-messiah chaioth ha qadesh will be the kether of yetzirah. aschim wi

of yetzirah <247> rasi-iith ha gilgalim, the kether of assiah. cholem yesodoth, the malkuth of assiah. thaumiel, the kether of the qwpoth. the symbol of the connection between malkuth of yetzirah and kether of assiah will be of a form somewhat resembling that of an hour glass. the thread of the ain soph before alluded to, traversing the centre thereof, and forming the ain soph connection between the worlds: malkuth h e h r e.a ?d, yd 1.n ain soph of kether m x so that the symbol of the connection between the two planes is this. and also the modus operandi of the translation of force from one plane into another is in this, and hence doth the title of the sphere of kether of assiah signify the commencement of a whirling motion. now also, in the diagram of minutum mundum, there be four colou

like creatures with semi-human faces. the spiritual beings are beautiful diaphanous angels, light brown in colour, with sweet serious faces. they were all much occupied when i saw them. some had silver in their left hands and mercury in their right, which they would put into a golden vessel together, whence immediately a pale gold coloured flame which ever increased in size, spreading out through the worlds. others bearing the legend 'solve et coagula'woven into their belts, mixed water and the principle of cold which the enochian system 667 they bore in a pair of scales, and the union was the ice of the region we were in. i was wondering whether all this had any counterpart in human nature, and its possibilities of development when i saw two types. one an ancient man toiling along most pa

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ll ills and painshis will, all-powerful,griefs that are sorrowfulshrink to the shades of nightfade before hermes' light.the mystery endeth here,man hath no mortal fear.life now is eternal,and the spirit supernal.the theoricus is brought before the suffragan, and caused to kneel, holding the rose and crossbefore him for the blessing:suffragan:practicus25 thou who art the revealer of all secrets of the worlds above and of the earth beneath. thou whogranteth unto man powers of mind and reason, and taught him how to liberate the beneficent andsalutary in the various kingdoms of science from gross and material matter, bless this postulant,give him broad comprehension and exceeding wisdom. grant his instructions be received by thelight necessary to impart thy holy hidden secrets, and to thee be

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

knowledge of these signs. chiromancy is the art of reading the writing of the stars in the lines of the hand, and physiognomy seeks the same or analogous characters upon the countenance of querents. as a fact, the lines formed on the human face by nervous contractions are determined fatally, and the radiation of the nervous tissue is absolutely analogous to those networks which are formed between the worlds by chains of starry attraction. the fatalities of life are therefore written necessarily in our wrinkles, and a first glance frequently reveals upon the forehead of a stranger either one or more of the mysterious letters of the kabalistic planisphere. should the letter be jagged and scored deeply, there has been a struggle between will and fatality, and in his most powerful emotions and

ately, their power is one; joined, they are two powers which destroy one another. for precisely the same reason the spiritual power is weakened whensoever it attempts to usurp the temporal, while the temporal power becomes the victim of its encroachments on the spiritual. gregory vii ruined the papacy; the schismatic kings have lost and will lose the monarchy. human equilibrium requires two feet; the worlds gravitate by means of two forces; generation needs two sexes. such is the meaning of the arcanum of solomon, represented by the two pillars of the temple, jakin and boaz. the sun and moon of the alchemists correspond to the same symbol and concur in the perfection and stability of the philosophical stone. the sun is the hieroglyphic sign of truth, because it is the visible source of lig

ROBERT KIRK WALKER BETWEEN WORLDS

that mimics a mortal, sometimes to protect him from assaults of other entities, sometimes in mockery. page 24 if invited and earnestly required, these companions make themselves known and familiar to men, otherwise, being in a commentary 84 different state and element, they neither can nor will easily converse with them. this sentence is derived from the long-enduring tradition of contact between the worlds, which http//www.dreampower.com/kirk_wbw/pg_82.htm (2 of 10 [10/9/2001 12:36:03 am] robert kirk- walker between worlds(pages 82-91) seems always to be dependent upon the initiation or adjustment of perception in humanity. kirk asserts elsewhere that though the subterranean people can see us, we cannot easily see them (pages 47-48. conversation or direct contact with your co-walker is on

seems. to be as follows. kirk summarizes his own ideal statement on the second sight, in what was for him, perhaps, a very important declaration, http//www.dreampower.com/kirk_wbw/pg_112.htm (1 of 9 [10/9/2001 12:36:43 am] robert kirk- walker between worlds(pages 112-121) commentary 113 figure 8. the power of seven: showing the supernal or divine trinity commentary 114 that the communion between the worlds was a proof against atheism and materialism. page 48 nor does the ceasing of the visions, upon the seer's transmigration into foreign kingdoms make his lordship's conjecture. a whit more probable. what follows is a careful presentation the theory of guardian beings on a regional or national scale, not in any childish political or symbolic sense, but in terms of the holism of the land, t

ant use of hallow-e'en a further reinforcement of the connection between 'fairy' lore and 'ancestor' lore. janet is told to hide at 'miles cross, which is sometimes seen as a suggestion of christian power in her support. crossroads, however, have an ancient significance, upon which christianity merely added its own accumulation. the crossroads show centrality within choice. they are a place where the worlds meet, and the most deep and ancient gods are powers of the crossroads. apart from the variants in which janet questions her lover's origin in christianity 'tam lin' is a nonreligious magical appendix 3: the ballad of tam lin 135 ballad. the action is completed by devotion and discipline, not by religious prayers or faith. http//www.dreampower.com/kirk_wbw/pg_126.htm (10 of 13 [10/9/2001

gical 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. hawthorn, incidentally, is also a fruit bearing tree, and at one time the fruit was eaten and preserved. like the rose, it carries blossom, thorns and fruit (rosehips, showing in nature the three stages of transformation: promise, pain and fulfillment. in the b

RUBY TABLET OF SET

wo curved. each of these three figures are important and unique elements in the complex all are needed to convey the information and no one of them can serve in the stead of an other. the pentagram is the sign of the five- of human consciousness which is a reflection of the principle of isolate intelligence, called by the name set. the trapezoid, which is the sign of the four, is the link between the worlds. note that there could be construed two trapezoids, one contained within the inner circle and defined by the four upper points of the pentagram. this would be the link between the body and consciousness, while the other and principal trapezoid is that which is extended to the boundary of the objective universe- and which acts as the link between the psyche of the individual and the obje

his writing chamber and allows the subjective impressions received in the working to be expressed in words] the book of the wanderings of set and woden north solstice xix 1. i am hight woden, whose seat is at the north star where i have my own eye hidden behind the wain of the moon, close to the earth. 2. aforetime swore i kinship by blood with my dark brother set-heh, that we might one day rule the worlds together through our essence, hight man. with the earth our blood is mixed. 3. under the names satanas and lucifer came i to know this dark lord, whom i had aforetime known when he was exiled from his home and found his stead behind the wain of the sun, hight by him the thigh. 4. over all things we now rule in the northern sky, hidden from the eye of all but the wisest within our ring

nknown mind in man, our essence. 5. evermore shall we wander through the world- seeking, gaining, growing, and becoming wise and mighty in the mind- through all ages which meet out our essence. 6. as i, woden, lord of light, drighten of darkness, have wandered forth in the world, hidden within my folk and bound to their fate, the black brother has wandered free from the day of his exile to wander the worlds unbounded but homeless. on the southern road we often met. 7. before i, woden, wandered forth and gave the gift, also given by lord set, to man, the wains were one and naught was known. 8. the gift is but one, and it is the essence and form of wisdom, will, and weal. from the gift are all things come. 9. self is sought as the goal of the gift, and in the goal the gift is finally known

chant note: the chant section itself is a very powerful way of tapping the weird of angular time. let none who fear the hounds of the barrier try this rite [the seal of runa was hung over the altar [bell x 9 [light black flame/open gate [invocation of set [call to the workers on equinox] with this work we strengthen and are strengthened by those who have worked, do work, or will work the weird of the worlds on this night. classification: v2- b1r.1- 2 author: don webb iii date: march 20, xxviii (spring equinox) html revision: dec 17, 1998 ce subject: the nine angles reading list: 6l, 6n, f6b, 7 (all, 24 (all [graal] at the monastery of leng our ancestors' ancestors were taught the dhol chant. our ancestors' ancestors spread this dread magic throughout the world. in the north it was the mead

the temple of the self created god. hail creation [celebrant] we become as shadows passing silently by, with such magic as we work apparent to others as creations of theirs. to the world we are dead [chorus] that which is not dead may eternal lie, and after strange aeons death may die. hail death [celebrant] we are born beyond the circles of time, and through the angles bring new impulses to all the worlds. our birth is the ruin of symmetry [chorus] we rejoice in birth, for now our creativity is unlimited. hail birth [celebrant] we go to the realm of re-creation, and there we shape future aeons, so that in their creation and destruction we endure even beyond the dust of earth [chorus] we rejoice in the realm of re-creation, for here we overcome all hazard. hail recreation [celebrant] at l

ntrust our essence [magus flowers transports the oil to the ipsissimi. they combine the sweet oil which represents the temple with the combined oils. comments by ipsissimi. they return the oil to magus flowers [stephen flowers v] from the realm of darkness deep returns the essence of magic. behold; for it is become one with the will of the prince of darkness. let now this magic radiate throughout the worlds [magistra aquino distributes the oil back to the five representatives of the invoked neteru they return to their stations [neteru, simultaneously] the universe is under the power of the gods; the gods are under the power of magic formula; the magic formula are under our power; we are our gods [the neteru anoint themselves with the oil as it is passed to them [each initiate is free at th

h: i will use all my arts- venom, hiding, snaring, that my kind will live. this is the sign of the oath [she makes the hondstodhur of the hagalaz rune. the other initiates do likewise as a sign of taking the oath] this is the secret of the spider: if you bring what is within your black hearts in the shape of a web, you can create an intricate living balance between all things within your life and the worlds [magus flowers walks to the next station. priestess elizabeth reynolds lights the candles, and magister neilly speaks] i am selket, surveyor of the wasteland. i am serket-hetyt, who causes the dead to breathe and the living to suffocate. i am the scorpion who lives in the midst of death. if you would hear my secret, you must take a terrible oath [magus flowers] we would learn your secre

ven if the knowledge damns us [wepwawet] this is the oath: i will never give up watchfulness. this is the sign of the oath [magistra reynolds touches her face beneath the left eye with the index and middle fingers of her left hand. the initiates do likewise as sign of taking the oath] this is the secret of the jackal: you must find the hill of bones within yourself and from that still place watch the worlds with your eyes glowing with the glory of your desire [magus flowers walks to the next station. adept johnson lights the candles, and priest rivera speaks] i am voivode dracul whom no grave can hold. i am the vampyre whose passion remains in the world as long as blood flows. i am the bat who terrifies the self righteous. if you would hear my secret, you must take a terrible oath [magus f

SALMANRUSHDIE THESATANICVERSES

association, and when gibreel was twenty, his father was dead, stopped in his tracks by a stroke that almost blew him apart "he just ran himself into the ground" said the guild's general secretary, babasaheb mhatre himself "that poor bastard, he just ran out of steam" but the orphan knew better. he knew that his father had finally run hard enough and long enough to wear down the frontiers between the worlds, he had run clear out of his skin and into the arms of his wife, to whom he had proved, once and for all, the superiority of his love. some migrants are happy to depart. babasaheb mhatre sat in a blue office behind a green door above a labyrinthine bazaar, an awesome figure, buddha-fat, one of the great moving forces of the metropolis, possessing the occult gift of remaining absolutely

SATANGEL

elos-ton-theon anlala lai gaia aepe diatharna-thorun i am he the bornless one having sight in the feet strong and immortal fire i am he the truth i am he who hates that evil should be wrought in the world i am he that lighteth and thundereth i am he from whom is the shower of the life of earth i am he whose mouth ever flameth i am he the begetter and manifester unto the light i am he the grace of the worlds the heart girt with the serpent is my name come thou forth and follow me hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! iao sabao! the prayer to satan oh satan, thou who

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

es of the buddha s sayings from the dhammapada, as relayed in the translation by eknath easwaran, include: do not give your attention to what others do or fail to do; give it to what you do or fail to do. hasten to do good; refrain from evil. if you neglect the good, evil can enter your mind. better than ruling this world, better than attaining the realm of the gods, better than being lord of all the worlds, is one step taken on the path to nirvana. while the buddha taught that anyone could follow the dharma and that one did not need to rely on a priest or any other authority figure, as well as on any formal instructional setting, such a system did not easily lend itself to the continued growth of his teachings. his followers created an organized structure for the religion in the years fol

he even tried to lie to them to convince them that he was making progress. eventually some achieved a breakthrough, as detailed in a chapter entitled in the arms of the green lady. during his experience, he had a vision of a yila tree, the green lady of the chapter s title. by intensely focusing on the tree, he came to see it in a new way, the way of the dagara, who see little difference between the worlds of reality and imagination. in their view, only by imagining something and intensely focusing thought on it can that thing be truly brought into being. in some s words, if one can imagine something, then it has at least the potential to exist. to most people a yila tree is simply a biological, or natural, specimen; to the dagara, such a tree can become a green lady. when some focused on

d completeness, and the purpose of the qur an is to teach people that sense of unity and completeness, called tawhid, or making one. the we that is frequently used in the adoration refers to allah himself. excerpt from the holy qur an the adoration in the name of allah, the beneficent, the merciful [32.1] alif lam mim [32.2] the revelation of the book, there is no doubt in it, is from the lord of the worlds [32.3] or do they say: he has forged it? nay! it is the truth from your lord that you may warn a people to whom no warner has come before you, that they may follow the right direction [32.4] allah is he who created the heavens and the earth and what is between them in six periods, and he mounted the throne (of authority; you have not besides him any guardian or any intercessor, will you

SEPHER YETZIRAH WESTCOTT

so called because through it every existent being receives its spirit and motion. the twenty-eighth path is called the natural intelligence; by it is completed and perfected the nature of all that exists beneath the sun (this path is omitted by rittangelius: i presume by inadvertence) the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. the thirtieth path is the collective intelligence, and astrologers deduce from it the judgment of the stars and celestial signs, and perfect their science, according to the rules of the motions of the stars. the thirty-first path is the perpetual intelligence; but why is it so called? because it regulates the motions of the sun and moon in their proper ord

SIFRA DETZNIYUTHA

the letter indicating the plural form missing. 35 ezekiel 1:22. these chayot are the directional sefiroth traveling at the velocity of light in a four dimensional space-time continuum. 36 torah b reshith 1: 3. 37 avh (he) is pronounced hoo. 38 psalms 33:9, yhyv and it was. 39 the letters yhyv are transposed into y vhy. 40 in the name hvhy, the lower heh h is the shekhinah, the divine presence in the worlds of matter. in yvhy, the latter yod y is the shekhinah. 41 ezekiel 1:14. 42 torah b reshith 1:4. 43 isaiah 3:10. 44 proverbs 7:4, say unto wisdom (sefirah wisdom/east, you are my sister, and call understanding (sefirah understanding/north) friend. 45 daniel 7:8, 20. the tongue is the sefirah knowledge (of the ayn)/the first. see zohar ii:123a. 46 isaiah 44:5. 47 these are the first three

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ess, that have quickened his grosser senses, have blunted his imagination. i relinquish him to his doom "and still, then, mejnour, you cherish the desire to revive our order, limited now to ourselves alone, by new converts and allies. surely surely thy experience might have taught thee, that scarcely once in a thousand years is born the being who can pass through the horrible gates that lead into the worlds without! is not thy path already strewed with thy victims? do not their ghastly faces of agony and fear the blood-stained suicide, the raving maniac rise before thee, and warn what is yet left to thee of human sympathy from thy insane ambition "nay" answered mejnour "have i not had success to counterbalance failure? and can i forego this lofty and august hope, worthy alone of our high c

iversal magnetism which is the life of creation, and binds the atom to the whole. a strange and ineffable consciousness of power, of the something great within the perishable clay, appealed to feelings at once dim and glorious, like the faint recognitions of a holier and former being. an impulse, that he could not resist, led him to seek the mystic. he would demand, that hour, his initiation into the worlds beyond our world, he was prepared to breathe a diviner air. he entered the castle, and strode the shadowy and starlit gallery which conducted to mejnour's apartment. chapter 4.iii. man is the eye of things. euryph "de vit. hum..there is, therefore, a certain ecstatical or transporting power, which, if at any time it shall be excited or stirred up by an ardent desire and most strong imag

im with something almost like admiration in his passionless and frigid features, and muttered, half to himself "surely, in so much courage the true disciple is found at last" then, speaking aloud, he added "be it so; man's first initiation is in trance. in dreams commences all human knowledge; in dreams hovers over measureless space the first faint bridge between spirit and spirit, this world and the worlds beyond! look steadfastly on yonder star" glyndon obeyed, and mejnour retired into the chamber, from which there then slowly emerged a vapour, somewhat paler and of fainter odour than that which had nearly produced so fatal an effect on his frame. this, on the contrary, as it coiled around him, and then melted in thin spires into the air, breathed a refreshing and healthful fragrance. he

ars for those fearful eyes! thou, at the last to be the victim of the larva of the dreary threshold, that, in thy first novitiate, fled, withered and shrivelled, from thy kingly brow! when, at the primary grades of initiation, the pupil i took from thee on the shores of the changed parthenope, fell senseless and cowering before that phantom-darkness, i knew that his spirit was not formed to front the worlds beyond; for fear is the attraction of man to earthiest earth, and while he fears, he cannot soar. but thou, seest thou not that to love is but to fear; seest thou not that the power of which thou boastest over the malignant one is already gone? it awes, it masters thee; it will mock thee and betray. lose not a moment; come to me. if there can yet be sufficient sympathy between us, throu

SPENSER THE CULT OF THE ALL SEEING EYE 1960

r "theocratic union (published at 8 watling rd, southwick, brighton, sussex, england) the dec. 1961, jan, feb, 1962 issue of the voice universal features an international prayer or "invocation of the united nations" which our rulers may wish to substitute for the christian prayers no longer permitted in our schools. it reads in part "may the peace and the blessing of the holy ones pour forth over the worlds. rest upon the united nations, on the work and the workers "may the chalice the united nations is building become a focal point for the descent of spiritual force "may the consciousness of the united nations become ever more at-one, the many lights one light in the light of the self" will the new universal cult take root among the peoples of the world? if so, probably not for long. no f

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

izing the initiatory significance of becoming osiris. a fine study of the pharaoh from an anthroposophical point of view is furnished by f.teichmann, die kultur der empfindungsseele (stuttgart n.d. the pharaoh, who becomes osiris and mystically begets his successor from the other world as horus, the living power of the sun on earth, is the prototype of all egyptian initiates. he is a link between the worlds of life and death; cf. above, pp. 38 41. 87. book of the dead, ch. 125. 88. loc. cit. 222 christianity as mystical fact 89. in many of the mysteries, the sufferings and eventual triumph of the god in the myths provides a model for the struggle of initiation. cf. f.h.borsch, the son of man in myth and history (london, 1967, pp. 92ff. further comments and reservations in burkert, ancient

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

-seeing eye. that, indisputably, is lucifer. interesting is the fact that each of the co-conspirators fully recognize what the others are doing. each understands the mask he must wear and the signals to be given. in a public broadcasting system (pbs) documentary, the story is recounted of the day president harry s. truman, a 33rd degree mason, met hollywood director and actor orson welles (war of the worlds and citizen kane fame. truman smiled and said to welles "you're the second greatest actor alive today. i'm the first" wealth what would compel grown men to act like immature, two-bit stage actors, twisting and distorting their fingers, hands, and bodies into ridiculous symbolic gestures in what appears to be a ludicrous campaign to force magical change or to convey secret messages via t

THAGIRION

is the only way to salvation, something that is questioned by the other characters who are pointing out the possibility for each man to save himself. both spheres are associated with human characters who are thought to manifest this level on a collective human level. bodhisattvas, secret masters or prophets. since this is the central level some characters are thought to be able to mediate between the worlds above to the worlds below. persons are often connected to the two different levels according to the present public opinion: for a muslim mohammed will be a tiphereth character (of course ordinary muslims are not using this terminology, while he for the christians often have been seen as an anti-christ character and then placed in thagirion. hitler was in the beginning of his career look

THE BLACK LODGE

stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter with complete efficiency# the "kingdom of heaven" is still a mathematical limit we are trying to achieve. again quoting liber 418, the 3rd aethyr "for he (the magus) is wisdom, and by wisdom hath he made the worlds (the planes of existence below the abyss, and from that wisdom (chokhmah) issue judgments 70 by 4 (purely relative forms of expression; being only relative, they are necessarily false or illusory when compared with some other plane of perception. this, of course, is in relation to ourselves, in relation to our own point of view: the confusion does not come from conflict between us and s

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

of renewal. in days past a common fire was lit, and all members of a community would take a brand from the fire home, to rekindle their own hearth fires. today we call it groundhog day. ostara, the spring equinox, a time when daylight and night are in balance. a time of blessing the seed, planting, and fertility. beltain, a hinge day when winter gives way to summer. again the veil is thin between the worlds. dance around a may pole, celebrate the joy and ecstacy of life. litha, the summer solstice, the shortest night of the year. time to rejoice in the warmth of the sun, while the world is full of growing life. lughnassadh, the first of the harvest festivals. in celtic tradition it is the day the young son challenges his father the king, for rulership. in the course of their battle, the fa

ealing magick, charge new tools, and the like. charging the wand this was inspired by the vigil of the wand, as found in the portal book by ian corrigan. pass the wand first through incense, then through salt, and then through water. then say: creature of wood, be welcome at my altar. be blessed& free from all storms, both in the mortal& the magical realms. become one with me, and work my will in the worlds of land, sea& sky. pass the wand through the spirit flame. then say: by the power of this holy fire, be blessed with wisdom, love& joy. become one with me and work my will in truth and power. hold the wand upright between your palms, and over your heart. feel the power flow out as you breath life into the wand. then say: in the names of dana& curnonnus, and by my own spirit, be you thri

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ersonal contact with those who had changed planes of existence was a basic tenet in their spiritual practice. whether the man or woman who claims contact with the spirit world is a traditional shaman or a contemporary channeler, he or she will most likely establish that communication through the ethereal services of a spirit guide or spirit control. this entity serves the medium as a link between the worlds of flesh and spirit. it is said to have the ability to usher the spirits of the departed to a level of the medium s consciousness that permits him or her to relay messages to those who have come to hear words of comfort and inspiration. while most of the major religions condemn those who claim to be able to speak to the dead or deny their abilities, mediums have countered by questioning

quest, receiving a spirit guide, and serving an apprenticeship under the direction of an established medicine person, traditionally, it seems, the greatest shamans are created by spiritual intervention in the shape of a sudden and severe illness, spells of fever, epileptic seizures, or possession by tutelary spirits. it would appear that those who become the most effective intermediaries between the worlds of flesh and spirit must have their physical bodies purged and nearly destroyed before they can establish contact with spirits. black elk (1863 1950, the respected medicine practitioner/shaman of the oglala sioux, became a hole, a port of entry for spirits to enter the physical world, when he fell terribly ill as a boy of nine. he heard voices telling him that it was time for him to rec

where the teachings of emanuel swedenborg (1688 1772) had prepared them to expect such messages from the spirit world. within months, the movement had taken root in germany, france, russia, and many other countries on the continent all the result of the rappings and knockings of maggie and katie fox, two little girls who, in the eyes of their supporters, had broken down the dividing wall between the worlds of life and death. m delving deeper brandon, ruth. the spiritualists. new york: alfred a. knopf, 1983. brown, slater. the heyday of spiritualism. new york: hawthorn books, 1970. fodor, nandor. these mysterious people. london: rider& co, 1936. jackson, herbert g, jr. the spirit rappers. garden city, n.y: doubleday, 1972. allen kardec (1804 1869) allen kardec, known as the father of spiri

symbols, for having passed the first test. before the next ordeal, the pastophor explained the sacred paintings and the 22 secret symbols on the walls of the great hall. these represented the 22 first mysteries and the alphabet of their secret science, the universal keys, the source of all wisdom and power. each letter and each number given in the language of the mysteries had its repercussion in the worlds of the divine, the intellectual, and the physical. the second test involved passing through a great furnace of flames. those initiates who refused, protesting that to enter such a wall of fire could only result in death, never got close enough to see that it was all a clever optical illusion and that there was a safe pathway through the middle. following the trial by fire was the trial

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ue giant mutant ants that had taken over the los angeles sewer system. the recipient of a special academy award in 1949 for his contribution to motion pictures, actor/dancer fred astaire (1899 1987, the master of the hollywood musical, appeared in ghost story (1981) as one of a group of elderly men being stalked by a vengeful female shape-shifting spirit. in the science fiction classic the war of the worlds (1953, gene barry, who starred in such television series as bat masterson (1958 61) and burke s law (1963 66, was a scientist attempting to thwart a martian invasion of earth. he also appeared in the devil and miss sarah (1971, an offbeat western about a satanic outlaw harassing his tormentor s wife. raymond burr (1917 1993, television s masterful attorney in the long-running law and or

oly books the modern ufo era begins the air force and project blue book the condon/university of colorado report hangar 18 roswell, new mexico socorro, new mexico ufo contactees and abductees george adamski daniel w. fry betty and barney hill the men in black (mib) whitley strieber george van tassel the influence of the media close encounters of the third kind the day the earth stood still war of the worlds the x-files the ufo mystery grows area 51 and reverse engineering cattle mutilations crop circles majestic-12 the philadelphia experiment introduction on june 24, 1947, at 2 p.m, kenneth arnold took off from the chehalis, washington, airport in his personal plane and headed for yakima, washington. he hadn t been in the air for more than three minutes when to the left and north of mount

critics have made comparisons between klaatu s mission to earth and the messages and ministry of jesus (c. 6 b.c.e. c. 30 c.e. both came from above; jesus was a carpenter, klaatu chose the alias of carpenter; both were killed and resurrected by a power beyond earth s knowledge; both returned to the heavens when their message that humans must repent and change their ways had been delivered. war of the worlds (1953) in war of the worlds, george pal adapted h. g. wells s novel of alien invasion and transformed it into a cinema classic. the film follows the struggle of two scientists (gene barry and ann robinson) as they attempt to help earth survive a devastating attack by martians. the suspense is intensified by their own narrow escapes, and the reality for motion picture audiences lay in se

ile earth is saved by the motion picture s end, the devastation rendered by the extraterrestrial invaders left unforgettable images in the minds of the audience. while the film version of wells s novel is highly regarded by science-fiction and cinema buffs and was successful upon its release, the impact it had on mass consciousness cannot be compared to the effect of the radio broadcast of war of the worlds on the day before halloween in 1938. at that time, cbs s mercury theatre presented orson welles t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 286 invaders from outer space orson wells acting out his famous war of the worlds radio broadcast (archive photos, inc) and a talented cast simulating a live news broadcast of an invasion of earth by mec

n from a television series that many insisted was telling the truth disguised as a fictional presentation. the x-files (1993 2002) in 1993 chris carter, creator of the television series the x-files for fox, fashioned a blend of ufo mythology, increasing public distrust of t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d invaders from outer space 287 war of the worlds was broadcasted live by cbs s mercury theatre on october 30, 1938. the u.s. government, and a growing interest in the paranormal that over its nine-year run usually finished as the second-most popular drama among young adults. during its peak season in 1997, the x-files attracted an estimated 20 million viewers per episode. in 2002, shortly before the last episode of the series, sandy g

e ability to possess human bodies with their larvae, thus allowing them to pass undetected and to accomplish an incredible number of negative historical events from the assassination of john f. kennedy to the conflict in vietnam, from the murder of certain celebrities to popularizing the use of recreational drugs among young people. the summer blockbuster independence day (1996) followed a war of the worlds (1953) plot line in which aliens blow up half the nation, including the u.s. capital, and are about to destroy the world. a tough u.s. president (bill pullman) and two heroes (will smith, jeff goldblum) manage to pilot the spaceship that a clandestine branch of the government has been hiding in a secret underground base since the roswell crash in 1947 and save the day. the rock (1996) i

THE KEY TO THE MYSTERIES

is- ruins; it is the delirium of envy! the debauchee spits upon the breast of his mother, and fills with abortions the entrails of death. all these loveless hearts are punished by the most cruel of all tortures, hate. because- take it to heart- the expiation is implicit in the sin. the man who does evil is like an earthen pot ill-made; he will break himself: fatality wills it. with the debris of the worlds, god makes stars; with the debris of souls he makes angels. vi the senary the senary is the number of initiation by ordeal; it is the number of equilibrium, it is the hieroglyph of the knowledge of good and evil. 30 he who seeks the origin of evil, seeks the source of what is not. evil is the disordered appetite of good, the unfruitful attempt of an unskilful will. every one possesses t

canum; but they knew how to equilibrate its force by a magnetic influence which they concentrated in their athanor. this is what results from the obscure dogmas of basil valentine, of bernard trevisan, and of henry khunrath, who, all of them, pretended to have worked the transmutation, like raymond lully, like arnaud de villeneuve, and like nicholas flamel. the universal light, when it magnetizes the worlds, is called astral light; when it forms the metals, one calls it azoth, or philosophical mercury; when it gives life to animals, it should be called animal magnetism. the brute is subject to the fatalities of this light; man is able to direct it. it is the intelligence which, by adapting the sign to the thought, creates forms and images. the universal light is like the divine imagination

l. to know the secret or the formula of god is to be god. to know the secret or the formula of the devil is to be the devil. 285 to wish to be at the same time god and devil is to absorb in one's self the most absolute antinomy, the two most strained contrary forces; it is the wish to shut up in one's self an infinite antagonism. it is to drink a poison which would extinguish the suns and consume the worlds<shiva, the patron of adepts, who drank the poison generated by the churning of the 'milk ocean (see bhagavata purana skandha viii, chaps. 5- 12) levi therefore means in this passage the exact contrary of what he pretends to mean. otherwise this "be good, and you will be happy" chapter would scarcely deserve the title "arcanum arcanorum- o.m> illustration on page 286 desc

THE MAGICIAN S KABBALAH

light) one of the earliest exponents of an emanative system was the neoplatonist plotinus (c.205- 70 ad, for whom reality could be visualised as a set of increasingly fragmented reflections, proceeding from the one (or "the good) to mind, then to soul, and then a fading out into blank matter. his philosophy, as compiled in the "enneads" also contains a doctrine that uses a tripartate division of the worlds, as within kabbalah, and mentioned by some kabbalistic authors as the supernal, moral and physical triangles (note that mathers termed these the intellectual, moral and material worlds, but dion fortune disagreed with his "misleading translations" and rephrased them as the supernal, ethical and astral triangles, see diagram 5. emanative systems are based on the concept of a genesis poin

xist in the psyche (a) number (sensation) referred to assiyah (b) space (feeling) referred to yetzirah (c) logic (thinking) referred to briah (d) infinity (intuition) referred to atziluth. the fifth concept, that of information, can be seen (as the top point of the pentagram or the shin descending into yhvh) as the binding or redeeming concept and may be referred to the divine presence in each of the worlds in terms of communication, complexity, and meaning. information, in terms of coherence, organisation, or "a non-random pattern, is that which is resultant of the fact that, as r.a. wilson demonstrates "life is an ordering, selecting, coherencemaking process. the physicist schrondinger put it simply that "life feeds on negative entropy (b) the hierarchy briefly, the evidence for hierarch

phiroth based on the simple principle of equal numerations. thus, the aces are attributed to kether, the twos to chockmah, and so forth, down to the tens which are attributed to malkuth. the court cards are attributed to the elements, and the major arcana are attributed to the paths, and through them to the zodiacal, astrological and elemental systems. the suits of the cards are said to represent the worlds, or levels, at which each of the sephiroth are acting. thus, for chockmah we have; two wands dominion fire atziluth two cups love water briah two swords peace air yetzirah two pentacles change earth assiah the two of wands represents the energy of fire, which is in its highest aspect as "that invisible fire that darts and flashes throughout the hidden depths of this universe (zoroaster

gs hoped for, the evidence of things not seen (hebrews 11.1. faith is that aspect of our psyche that "understands" aspects of the universe that cannot be translated into rational thought (i.e. hod, and remain above the "abyss. thus, faith rests on transcendent experience, not on belief or hope- substance and evidence must be experienced first, and hence with faith "we understand [i.e. binah] that the worlds were framed by the word of god [i.e. chockmah, so that things which are seen were made of things which do not appear (hebrews 11.3. chapter seven; chesed, the unicorn at the waystation chesed, the fourth sephirah, is most often translated as mercy, or loving kindness. the translations include: mercy, grace, piety, beauty, good-will, favour, benefit, love, kindness, charity, righteousnes

ation of assiyah without the other levels is a useful skill in itself, and occurs with people who make natural counsellors or investigators. it is in a sense like watching a television film without the sound; other aspects of the events become more noticeable than would otherwise be so. now arrange these classifications in a diagram of four steps as below; use the steps to observe whether each of the worlds is being suitably and consistently with those preceding it. for example, is one of the events in assiyah is "people being late, and one of the aspects of beriah is "creation of an efficient workforce, then something is obviously wrong. chapter three 1. light a candle in a darkened room, and stand or sit back from it. imagine that the tree of life is the candle itself, and the flame is k

THE MIDDLE PILLAR

perience is processed by the ego through various functions such as the emotions, the senses, the intellect, and the imagination. to carry out these duties, the ego relies on discrimination, reason, and certain defense mechanisms that often conflict with other aspects of the psyche, sometimes posing obstacles to growth and healing. archetypes of the ego include all deities who have "walked between the worlds" of life and death (conscious and subconscious, such as the sumerian inanna and the egyptian osiris. 4. the field of consciousness, whch contains the ego, is the incessant flow of observable images, feelings, thoughts, sensations, and impulses. archetypes of this region include several groups of deities with a variety of attributions: wisdom (enki, thoth, hermes; love (hathor, aphrodite

THE NECRONOMICON SIMON VERSION

ril of my life, exactly as i received it, on the planes of the igigi, the cruel celestial spirits from beyond the wanderers of the wastes. let all who read this book be warned thereby that the habitation of men are seen and surveyed by that ancient race of gods and demons from a time before time, and that they seek revenge for that forgotten battle that took place somewhere in the cosmos and rent the worlds in the days before the creation of man, when the elder gods walked the spaces, the race of marduk, as he is known to the chaldeans, and of enki our master, the lord of magicians. know, then, that i have trod all the zones of the gods, and also the places of the azonei, and have descended unto the foul places of death and eternal thirst, which may be reached through the gate of ganzir, w

rra! kanpa! the invocation of the marduk gate spirit of the great planet, remember! marduk, god of victory over the dark angels, remember! marduk, lord of all the lands, remember! marduk, son of enki, master of magicians, remember! marduk, vanquisher of the ancient ones, remember! marduk, who gives the stars their powers, remember! marduk, who assigns the wanderers their places, remember! lord of the worlds, and of the spaces between, remember! first among the astral gods, hearken and remember! in the name of the covenant sworn between thee and the race of men i call to thee! hearken and remember! from the gate of the mighty nergal, the sphere of the red planet, i call to thee! hearken and remember! marduk, lord of the fifty powers, open thy gates to me! marduk, god of fifty names, open th

of the mighty nergal, the sphere of the red planet, i call to thee! hearken and remember! marduk, lord of the fifty powers, open thy gates to me! marduk, god of fifty names, open thy gates to thy servant! by the name which i was given on the sphere of nergal, i call to thee to open! gate of the great god, open! gate of the god of the double-headed axe, open! gate of the lord of the world between the worlds, open! gate of the conqueror of the monsters from the sea, open! gate of the golden city of sagalla, open! ia dag! ia gat! ia margolqbabbonnesh! ia marrutukku! ia tuku! suhrim suhgurim! zahrim zahgurim! axxanngabannaxaxagannababillukuku! the invocation of the ninib gate spirit of the wanderer of the wastes, remember! spirit of the planet of time, remember! spirit of the plane of he hunt

burned in the new bowl, and the sword of the watcher, with his sigil engraved thereupon, at hand, for he will inhabit such at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different from that of the gods, and it is said that he was with kingu and his hordes at the time of the war between the worlds, but was dissatisfied and did cleave unto the armies of lord marduk. wherefore it is wise to conjure it in the names of the three great watchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssara

ag-thoth. therefore, thine obligation is as of the gatekeep of the inside, agent of marduk, servant of enki, for the gods are forgetful, and very far away, and it was to the priests of the flame that covenant was given to seal the gates between this world and the other, and to keep watch thereby, through this night of time, and the circle of magick is the barrier, the temple, and the gate between the worlds. know, fourthly, that it is become the obligation of the priests of the flame and the sword, and of all magick, to bring their power to the underworld and keep it chained thereby, for the underworld is surely the gate forgotten, by which the ancient ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth, riding on the air, and upon the

aces of man, seeking also to become like man, but these are not to be spoken to, lest the priest become afflicted with madness, and become unto a living lalassu which must needs be slain and the spirit thereof exorcised, for it is evil and causeth only terror, and no good can come of it. it is like the lalartu, and of the same family as that, save the lalartu was once living and is caught between the worlds, seeking entrance into one or the other. and it must not be permitted entrance into this, for it is of a sickened constitution and will slay mothers at birth, like unto lamashta, the queen of sickness and misery. and the signs by which these things may be summoned are these, if the priest have need of them, but know that it is not lawful: and this is the seal of the lalassu and this is

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

feelings of helplessness, free me. wind, free me! walk away. when the wind tugs the feather from the tree, you will be freed. candle enchantment candle tall. candle bright. candle burn all through the night! eliza fegley http//www.sacredspiral.com pumpkin enchantment pumpkin orange with grizzly face protect tonight my homely place hazel nut charm the hazel nut is said to contain all the wisdom of the worlds. they were carried around as charms to protect health and to help gain knowledge and bring about good fortune. hazel nut, nut, nut. bring me luck, luck, luck. heal my mind, mind, mind. may wisdom find, find, find it s way to me, me, me and may i be, be, be blessed by three, three, three. eliza fegley http//www.sacredspiral.com ball of protection ball of protection, round and smooth, i n

THE PATH OF KABBALAH

can only be a person who ascribes no significance to reward but strives to find the truth. it is true that there are very few such people, but the numbers increase significantly with each passing generation. there are cases where one comes to a certain point in his quest for truth and then gradually leaves. the reason for that will be explained in further detail in the study of reincarnation. all the worlds (this world included) are inner states inside us. we will find them nowhere outside us. in other words, it is not us who are inside the worlds, but the worlds are inside us. outside us there is only the creator, the simple upper light. people in our world are convinced that they are inside some kind of existence, a reality that was created before we came inside it. but this is an illusi

e lowest possible. it is a state of absolute slumber, unconsciousness. we have no sensation whatsoever of who or where we are. it is even 20 of 273 a lower state than this world. it is so low that we cannot feel any spirituality, not even as good or bad. the torah is not a historic epic, though there is a correlation between the text and human history. but this is only because the construction of the worlds is based on the same principle: everything that happens in one spiritual world is reflected in its adjacent lower world, down to our own. everything that humankind will have to go through during its ascent in the worlds must be felt by each and every individual in each of the worlds, especially our own. the ascent in our world is done in our current state and with our egoistic substance

e aim to give to the creator. when there is a screen there is no need for the curtain, because the screen can resist the light. what is the division of the 125 degrees that our way consists of? there are 125 degrees of attainment between our world and the world ein sof. but all we need for our correction is to reach the world of atzilut, meaning the end of the second restriction. we have to cross the worlds of assiya, yetzira and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our soul consists of five parts: keter, hochma, bina, zeir anpin and malchut. they are divided by the intensity of their will to receive, and form two groups: galga

lta and eynaim (ge, our vessels of bestowal, the desires to give. our spiritual path begins with an ascent above our world. an ascent is a gradual correction of our galgalta and eynaim. by ascending to the world of atzilut we confirm that our vessels of bestowal are corrected. we cannot correct our vessels of reception. so what can we do? we can gradually raise our vessels of reception (ahp) from the worlds of bya to the world of atzilut. we first raise the ahp from the world of beria, which is the ahp with the least amount of egoism. after that we raise the ahp from the world of yetzira, which are more egoistic, and finally we raise the ahp from the 22 of 273 world of assiya, the most egoistic of all vessels. we don t actually correct the vessel-desires, only connect them with their corre

the ahp from the 22 of 273 world of assiya, the most egoistic of all vessels. we don t actually correct the vessel-desires, only connect them with their corresponding ge, and combine them with the altruistic desires. after every correction we receive more light. the correction is called an ascent. there are three ascents altogether, or better phrased, there is an ascent from each of the places of the worlds of beria, yetzira, and assiya. the ahp that rise to the world of atzilut are not real desires to receive (vessels of reception, they are not our self, our stony heart. we are incapable of correcting that part. the only part we can correct is a small portion called ahp dealiyah (raised ahp. but no greater correction is needed either. as soon as this correction is through, the creator him

ore sefirot and we come to partzuf bina of assiya, five more and we are in partzuf hochma of assiya, and the last five sefirot render us partzuf keter of the world of assiya. this is how the soul acquires the screens in the root coarseness of the world of assiya and goes over to the first screen of the 1st degree coarseness of the world of yetzira. the soul continues this way until it crosses all the worlds and all 125 degrees. when we are in the world of assiya with our root coarseness, our soul evolves through a number of degrees like a fetus in its mother s womb (bina. the conception lasts nine months, the same time it takes for a woman in our world. the birth of the soul is the transition from root, to 1st degree coarseness, from the world of assiya to the world of yetzira, which corre

est to him. when a person begins to study kabbalah, he slowly learns to sort out his desires in order of coarseness. when the sorting is done, he determines which of the desires he can begin to correct. when he begins the work with his desires he begins to see where he is on the spiritual map. 25 of 273 chapter 1.7 from above downward the study of the kabbalah focuses on studying the structure of the worlds as they evolve from above down to our world. one would think that since we are in the corporeal world, we would be taught how to climb along the spiritual path from below upward, not the other way around. but the truth is, that it is the exact same path that the kabbalists write about. a kabbalist is a person who lives in our world, but has attained spirituality from below upward. none

elow. it is in fact the same road, but when looking from above, it is described in more general terms, more uniform. light descends from the creator, building five worlds on its way adam kadmon, atzilut, beria, yetzira, assiya. below the world of assiya there is the barrier a partition that separates this world from the spiritual worlds. there is another partition between the world of atzilut and the worlds below it. it is called parsa. between the world of ein sof and the world of atzilut there is the restriction. thus, from the highest state the world of ein sof down to the lowest, where we are, there are five worlds- adam kadmon, atzilut, beria, yetzira, assiya, each consisting of five partzufim and each partzuf of five sefirot. thus, the total number of degrees that stand between our (

THE ROSICRUCIAN MANIFESTOS

a skilful painter, g. and p.d. their secretary, all germains except j.a. so in all they were eight in number, all batchelors and of vowed virginity, by those was collected a book or volumn of all that which man can desire, wish, or hope for. although we do now freely confess, that the world is much amended within an hundred years, yet we are assured, that our axiomata shall unmovably remain unto the worlds end, and also the world in her highest and last age shall not attain to see any thing else; for our rota takes her beginning from that day when god spake fiat, and shall end when he shall speak pereat; yet gods clock striketh every minute, where ours scarce striketh perfect hours. we also stedfastly beleeve, that if our brethren and fathers had lived in this our present and clear light

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

never have seen the star. in it we find the sublime maxim, almost universal, which has been postulated by all the greatest ethical codes of the world. it is the moral prototype, the favashi of the zoroastrian, the tree of knowledge of babylonia and genesis, the light and darkness of isaiah, the yakheen and boaz of solomon, the unique athanor of the qabalist, the balance of hegel; the polarity of the worlds, the great centripetal and centrifugal forces, the harmony of the spheres, the path of the stars, the life of the universe. without vice there can be no virtue, without virtue there can be no vice. without the one, the other becomes absolutely incomprehensible, and beyond our judgement. hegel held: gthat a thing can only arise through its opposite, h and this idea was also held by the q

THE SECRET RITUALS OF THE OTO

it, one its individuality, its permutation one, ararita! it is the seed that persisteth in all mutation, being itself, immune and omniprehensive, iao sabao. now the father is one, erect, single, eternal. and the son is one, in the likeness of the father, yet in this nature double, being god-man. and herein is a mystery; for being the word he is the spirit, going forth from the father and creating the worlds. and the spirit is one, not begotten, but proceeding, the seed of which father and the son are in very truth but vehicles and guardians. and the nature of the spirit is liberty, and as the wind, he goeth as it listeth him to impregnate the worlds. and as the son is double, so is the spirit double; for he is both male and female. for the dove is the bird of venus; yet our ancient brother

THE HOLY BIBLE KING JAMES VERSION

; 1:24 marcus, aristarchus, demas, lucas, my fellowlabourers. 1:25 the grace of our lord jesus christ [be] with your spirit. amen. page 693 hebrews the epistle to the hebrews 1:1 god, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 1:2 hath in these last days spoken unto us by [his] son, whom he hath appointed heir of all things, by whom also he made the worlds; 1:3 who being the brightness of [his] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high; 1:4 being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. 1:5 for unto which of the angels said he at any t

tarry. 10:38 now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him. 10:39 but we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. 11:1 now faith is the substance of things hoped for, the evidence of things not seen. 11:2 for by it the elders obtained a good report. 11:3 through faith we understand that the worlds were framed by the word of god, so that things which are seen were not made of things which do appear. 11:4 by faith abel offered unto god a more excellent sacrifice than cain, by which he obtained witness that he was righteous, god testifying of his gifts: and by it he being dead yet speaketh. 11:5 by faith enoch was translated that he should not see death; and was not found, because g

TYSON DONALD SOUL FLIGHT

ge on the trump will be displayed before you, but you will also see much more going on to either side, and beyond that tableau. the trump is an entire world that is colored by the meaning and emotion of the central tableau that makes up the card image, with its own inhabitants whose natures and experiences have been shaped by that primary meaning. at first, it is likely that these excursions into the worlds of the tarot trumps will be exercises in creative imagination rather than astral journeys. even at this level, they are an excellent way to understand the meanings of the picture cards of the tarot. if you persevere and are successful with this technique, at some point it will no longer be necessary for you to deliberately create details in the astral landscape you imagine, but details

the sign of the circle-cross over the astral doorway of the trump once you have exited it, and deliberately visualize it shrinking back down to the dimensions of the tarot card. banishing the doorway in this manner will make it easier to reintegrate with your physical body. 202 soul flight it is also a good practice on the grounds of security, although there is little danger to be encountered in the worlds of the trumps. tarot trumps as astral keys to employ a tarot trump for an astral key, hold it beneath your hands to your solar plexus as you lie on the bed in your practice chamber after you draw the circle of protection around your bed, and just prior to forming the sign of projection above your face. it is a good idea to place the card in a protective envelope or wallet to prevent its

posite of the way in which the trumps are ordered in the tarot pack. that is to say, the final trump xxi the world is on the lowest of the twenty-two levels, and the first trump 0 the fool is on the highest level. you can enter any trump you wish. there is no necessity to work your way through the series in successive rituals. however, this is a good way to gain an overall familiarity with all of the worlds of the tarot trumps. it might seem as though the trump of the devil would lie on one of the infernal levels of the astral world, and be accessed by using the down button of the elevator, but that is not the case. the tarot scenes should be thought of as dramatic tableaux, or stage sets, that exist for the purpose of education. it is not the real world of the devil that you visit; it is

rot trump: xvii the star correspondence: aquarius "the twenty-eighth path is called the natural intelligence; by it is completed and perfected the nature of all that exists beneath the sun" 29. netzach to mallruth hebrew letter: qoph tarot trump: xviii the moon correspondence: pisces "the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. 30. hod to yesod hebrew letter: resh tarot trump: xix the sun correspondence: sun 238 soul flight "the thirtieth path is the collective intelligence, and astrologers deduce from it the judgment of the stars and celestial signs, and perfect their science, according to the rules of the motions of the stars" 31. hod to malkuth hebrew letter: shin tarot trump:

ee a hanged man swing; so do i write land color the runes that forth he fares, and to me talks.212 those who travel astrally into the environments of the germanic runes will encounter the raw forces of the natural world, anthropomorphized into the figures of twenty-four deities, and the corresponding wellsprings of these primal forces that arise within their own hearts and minds. investigation of the worlds of the runes offers insight into the urges and fears in the unconscious mind. they are excellent as a way of coming to terms with your own 212. bellows, 65-6. chapter fourteen: runes 245 individual human nature, for every traveler into the runes sees them in a unique way that resonates with his own deep motivations. woden speaks of staining the runes, as well as of carving them. the usu

t, and let it dry as you meditate upon its meaning. this will serve as the key during the general ritual of projection, and will be held over the solar plexus beneath your folded hands as you lie on your back on your bed and project yourself into the astral chamber. on the astral level, it becomes your keycard and unlocks the door of your astral chamber and the doors of the elevator. traveling to the worlds of the runes is a rare instance when you will press the down button on the elevator. all of the runes are drawn from the roots of yggdrasil and are in their fundamental essence infernal. the second door of the elevator may be conceived to open directly upon the world of the rune on the keycard. each rune world is dominated by its ruling god or goddess, whose name is the same as the name

scribing a physical process, but a mental process. the mind contains the physical body, the astral body, and the entire perceived world not only of the present moment, but of all past memories of the individual. it may also be connected with the minds of other human beings, or even with the minds of the entire human race, enabling an astral traveler to explore not only his own personal world, but the worlds of others. indeed, there is reason to suspect that the mind is linked with all life throughout the universe, and that there exists only a single mind, which is perceived in a restricted way by each living being as its own mind, according to the expectations and limitations of that creature. if this is so-and many philosophers and mystics believe it to be true in a factual sense-then in

TYSON DONALD THE POWER OF THE WORD

d every conceivable being, god or human, divine or animal, has its basis in the y and the h of the divine name (the dee of life [i9321 [new york: weiser, 19691, pp. 47-8) the formula of tetragrammaton is also applied to the four worlds, and the primordial four elements. to the archetypal world the letter "y" is given. hence the archetypal world is the father, the all-begetter, and all-devourer of the worlds. the 'y" also represents, in this instince, the element of fire, showing forth the fierce, active, spiritual nature of the father. the" h primal of the tetragrammaton is allocated to the creative world to which, being receptive and passive, the element of water pertains. this plane represents the mother who, before the son can be given birth, awaits the creative energy and the influx of

, and the latter, like the father, is active, male and energetic; hence the element air is the attribution. completing the divine name is a second "h" this letter being similar to the mother, passive and inert, receiving whatever influences are poured into her "h is called in the book of splendour, the king's palace, and the daughter, representing the physical world, which is the synthesis of all the worlds (ibid, pp. 55-6) appendix b: commentaries on tetragrammaton paul foster case a circle enclosing a cross is a mathematical symbol of the name of names, ihvh, because every circle corresponds numerically to the number 22, and every cross to the number 4. thus the circle enclosing the cross represents 22 plus 4, or 26, the value of ihvh, the unutterable name [the book of tokens [i9341 [los

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

the created one. you'll discover that you can create self willed entities and eventually you may wish to create and not absorb them. this will prove that you have all the powers of a god, and will direct your creations toward the cause of human freedom rather than any short term purposes. and even then you will birth a few monsters. 9. after you've become aware of your godhood announce it to all the worlds within and without. perform a ritual after your fashion in which the message is "i abrogate all rituals except those i create. there is no magic done in any galaxy save that it empowers me- this is the law of the only true god! i am the measure of beauty, there is no beauty except through me. i am the truth, i am the way, i am the life. there are no gods before me, there is no power equ

UNCLE SETNAKT SEZ THE HEROIC SOCIETY

explore ourselves and find the full range of our voices. by being true to ourselves rather than to a cultural norm (or god, our acts are freed from the heavy burden of claims of universality, eternality, and absoluteness- such total ponderous oneness with the natural order- our work becomes sparkling, free and joyous. the hero speaks with the justified voice the ma'at kheru- and his word changes the worlds. this is setnakt's vision. if it is yours- take it into the depths of yourself- and cast it upon the world with the strongest of your magical might! magic can be in every intentional act. uncle setnakt hopes you have a pleasant de uncle setnakt sez- timing in greater and lesser black magic don webb uncle setnakt would like to share a few tips about timing in lesser and greater black mag

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

om this region we depart to the ain soph or to the abyss, such is the law. the sephiroth are atomic; these ten sephiroth can be reduced to three tables: first: the quantum table of the radiant energy that comes from the sun. second: the atomic weight table of the elements of nature. third: the molecular weight table of the compounds. this is jacob's ladder, which goes from earth to heaven. all of the worlds of cosmic consciousness are reduced to these three tablets. all of the ten know sephiroth come from sephirah, the divine mother; she dwells in the heart temple. de ella se desprenden los diez sephirotes as: primero kether, el anciano de los d as. segundo chokmah, la regi n de la sabidur a. tercero binah, la inteligencia. cuarto chesed, el mundo del intimo. quinto geburah, el mundo del a

WICCA WITCHCRAFT TODAY

sy, with much laughter. in fact, they are more or less children's games performed by grown-ups, and like children's games they have a story, or are done for a certain definite purpose other than mere enjoyment. i am also permitted to tell for the first time in print the true reason why the important thing1 in all their ceremonies is 'casting the circle. they are taught that the circle is 'between the worlds, that is, between this world and the next, the dominions of the gods. the circle such as it is shown in pictures may or may not be used. it is most convenient to mark it with chalk, paint or otherwise, to show where it is; but marks on the carpet may be utilised. furniture may be placed to indicate the bounds. the only circle that matters is the one drawn before every ceremony with eith

professional clairvoyants, for instance, have some method of teaching or training to bring out the powers which they naturally possess. it is possible that their method may be superior to that of witchcraft; possibly they know the witches' system and all the teaching it involves and keep it as a trade secret. witches are also taught that in some mysterious way 'inside the circle they are between the worlds (this world and the next, and 'that which happens between the worlds does not concern this world. to form this battery of wills, male and female intelligences are necessary in couples. in practice these are usually husband and wife, but there are younger people who often form attachments which usually end in marriage. there are also, of course, some unattached people, or some whose resp

er or cup used at the last supper. 3. a jar or bottle in which st. joseph received the blood from the wounds of christ. 4. a sacred or talismanic stone. 5. the chalice of the eucharist. in all these cases however it seems to have no material substance, but to have come from a sort of fourth dimension, to which it returned swiftly again. shall we say it came from and returned to that place between the worlds, or something like the witches' circle? we are told the grail is a mystery which must not be revealed to the uninitiated. the high history of the holy grail says that the grail appeared in five several manners that none ought not to tell, for the secret things of the sacrament ought none to tell openly but he unto whom god hath given it. does not this point to there being an inner meani

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

goes out, where, i wonder, does its light go? darkness is my own original house. 408 love too is rooted in piss and shit. 245 make your mind flexible as water: now square, now round up to the shape of the bowl. 264. feeling helpless, i go out to meet the moon only to find every mountain veiled with cloud. 268 never regard this world as the only one; the next world and the one after the next. all the worlds are here now. 275 274 everyone admires beautiful flowers in bloom, but the ones who know visit them after they ve fallen. 284 even strong winds are weakened by obedient willow twigs; they ll never be broken in the storm. 308 reverence is the source of divine favors; without it, buddhas and wooden clogs are only pieces of wood. 322 good and bad, are the reflections in the mirror: watch t

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

nd the eight is hvd, hod, splendor, passive; the ninth is ysvd, yesod, the foundation, completing the third trinity or triangle. mlkt, malkuth, the tenth sephirah, completes the emanations. she is the bride of microprosopus the son, the sun, logos; she is the inferior mother, queen and the manifested universe. the whole ten are viewed as reigning over four worlds or planes of existence. these are the worlds of atziluth, briah, yetzirah and assiah. malkuth on the plane of assiah alone is the visible tangible universe. these ten sephiroth are the prototypes of everything spiritual and also of every part of creation. they are traced in the angelic host and in our universe. three superior and seven succedent exist in all things. the lower seven are obvious to the uninitiated, but in these mani

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

mentary and material, was presided over by a supreme power, itself in direct rapport with "the father" and "moved by unspeakable counsels" these are clearly identical with the kabalistic conception of the presidential heads of the four letters composing the deity name in so many different languages. a parallel tenet is conveyed in the oracle which runs "there is a venerable name projected through the worlds with a sleepless revolution" the kabalah again supplies the key to this utterance, by regarding the four worlds as under the presidency of the four letters of the venerable name, a certain letter of tile four being allotted to each world, as also was a special mode of writing the four lettered name appropriate thereto; and, indeed in that system it is taught that the order of the elemen

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

e decision. hence, just as this decision is a work of the highest freedom, it is also a work of the highest love. priority is in inverse to superiority. 262 we find exactly the same logic at work in the relevant kabbalistic sources: the first act is one of judgmental contraction (an idea rendered by a number of mythical images, including the kings of edom who reigned ahead of the kings of israel, the worlds destroyed that preceded the created world, the shell that emerged 38 chapter one before the fruit, but when understood dialectically, it is a manifestation of merciful expansion; thus what is temporally prior is ontically subordinate. utilizing a distinction attributed to plutarch, schelling describes the godhead or what he calls in one passage the super-godhead( bergottheit)263 as the

tury kabbalists and a disciple of both cordovero and luria, wrote: the great name, which is the tetragram, yhwh, is called as such to indicate his eternal being and his everlasting existence [hawwayato ha-nishit we-qiyyumo la ad, he was, he is, and he will be [hayah howeh we-yihyeh, prior to the creation, during the time of the subsistence of creation, and after it reverts to what it was. and had the worlds and all that is in them not have been created, it would not have been possible to see the truth of the manifestation of his eternal being, blessed be he, in the past, present, and future, and he would not have been called by the name yhwh at all.119 it seems to me plausible to apply to ein sof the description of durga-kali, the mother goddess in sakta hinduism, as the ultimate trans-the

hts and worlds began, the being of all the existents began, one after the other, until the matter reached existence as it is now, which comes about according to the order of emanation and the concatenation corresponding to the order of time [seder zemannim, and it was not possible to advance or to delay the creation of this world, for each and every world was created after the world above it. all the worlds were created, emanated, concatenated, and went forth, one following the other, in various and successive times, one after the other, until the time of the creation of this world arrived, and then it was created in the time appropriate to it after the creation of the supernal worlds above it.139 in consonance with a long-standing kabbalistic tradition, traceable to the thirteenth century

beings, he will return from above to below, and he will discern the greatness of the lower beings for they are dependent on the supernal beings; hence the order of the comprehension of hidden matters is from posterior [ha-me uhar] to anterior [haqodem] and subsequently from anterior [ha-qodem] to posterior [me uhar. 152 in the cosmological progression, the world of emanation (asilut) is prior to the worlds of creation (beri ah, formation (yesirah, and doing (asiyyah, but from the epistemic point of view, buttressed by the ontic presumption of a continuous chain of being extending from and unified within the supreme cause of all causes (sibbat kol ha-sibbot, knowledge of the sefirot is adduced from the cosmos. the hierarchical relation is problematized, however, by the fact that the mundan

uncovered. when the holy one, blessed be he, wanted to create the world, all the letters were hidden. for two thousand years prior to the creation of the world, the holy one, blessed be he, was contemplating and bemusing himself with them.20 when he desired to create the world, all the letters came before him from the end to the beginning. initially, letter tau began to enter. it said: master of the worlds, let it be pleasing before you to create the world through me, for i am the seal of your signet truth [hotama de-gushpanqa dilakh emet, and you are called truth. it is appropriate for the king to begin with the letter of truth [ot emet] and to create the world through me. the holy one, blessed be he, said to it: you are worthy and you are commendable, but you are not worthy enough for t

76: and it is known that this is the aspect of the e uence [behinat ha-hamshakhah] that surrounds the supernal keter, which is called by the name yhwh, it was, it is, and it will be [hayah howeh we-yihyeh, above the aspect of time and place [lema alah mibehinat zeman u-maqom, for it has not yet come in the aspect of the disclosure of the light and overflow for the sake of the coming-into-being of the worlds from notes to pages 106 109 229 nothing to something [behinat gilluy or wa-shefa bishevil hithawwut ha-olamot me-ayin le-yesh. 275. pirqei rabbi eli ezer, ch. 3, 5b. 276. the idiom ke-lo hashiv is derived from the expression ke-lah hashivin used in daniel 4:32 to denote the powerlessness of the nations vis -vis god, but the source that is likely to have influenced the acosmic orientatio

ht that is hidden like a matter that is submerged in water. nature covers the divine light but the essence is divinity. 287. see n. 111, this chapter. 288. menahem mendel schneersohn, or ha-torah, bemidbar, vol. 3, p. 996. 289. see references cited in n. 285, this chapter. see shmuel schneersohn, liqqutei torah: torat shmu el, sefer 5627, p. 435: if existence were by means of the name yhwh alone, the worlds could not have come to be in the aspect of a being that is a separate entity [yesh we-davar nifrad] as they are now, but rather they would have been utterly nullified [betelim be-takhlit ha-bittul] like the annihilation of the ray of the sun in the sun. in order for the worlds to be in the aspect of a being that is a separate entity, it is by means of the name elohim, which conceals and

WORKING CEPHALOEDIUM VERSION 1

gasm is obtained, imagine the force of light and the waves of darkness consume your mind! ya! zat-i shaitan! so it is dossadditional charges may be added_ the cephaloedium working by crowley do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from th y fur! thou dost crackle with splitting the worlds' i ask a yi king symbol fo r the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particula r to finish the comment and to publish the book a

WORKING CEPHALOEDIUM VERSION 2

f scribe aiwaz throne& altar altar with lamp, bell, knife, pantacle& oil. scarlet woman with cup& sword, wine. water, ether atthe cephaloedium working by aleister crowley copyright (c) o.t.o_ do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds' i ask a yi king symbol for the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particular to finish the comment and to publish the book as

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

higher sephiroth in the "fall" which (he being unbalanced in himself) would only have precipitated disaster. in the 4=7 diagram we find represented the fall and the consequent rise of the dragon, which in the 3=8 grade is represented coiled beneath malkuth in the kingdom of the shells; but it only raises its head to the sephiroth by right of the crowns of the kings of edom. these latter represent the worlds of unbalanced force, before the creation is established. furthermore, they symbolize the places of the sephiroth which are hollowed, and before the light fills the cavities (the light which comes down and fills the cavities is to be found allegorically set forth in the story of the usurpation of the younger brother in the story of esau and jacob "before all things were the waters, and t

e forces of restriction. the result therefore, on a higher plane in the tree, is that the great serpent rises to daath, and the four worlds belanced upon the tree itself; it will be observed that the cutting off by the serpent is between yetzirah and briah. thus, evil cannot arise into the world of briah, or indeed transcend the limits of yetzirah. but if we seek for the correspondence of evil in the worlds of briah and atziluth, it will be found to consist in a lesser form of good: a limiting, restricting and binding force without which you cannot have form on the higher planes. it is only in the worlds of yetzirah and assiah that the analogue of this principle becomes absolutely evil. this idea was first expressed by the gnostics, when they said that achamoth attempted to comprehend the

ben adam, who is the synthesis of the ruach of the universe: in other words, the allusion is to the great god of the world of yetzirah or the microprosopus, the son of the first adam when he is invoked before the lord of spirits, which can but be in kether; and his name in the presence of the ancient of days "he who is ancient before the gods, ancient before time, ancient before the formation of the worlds, he the eternal amen, or even he who is before amen, and whom the plumes of amen's head-dress only touch" now the foregoing partly represents the mode in which the initiate becomes the adept: the ruach, directed in accordance with the promptings of the neschamah, keeps the nephesch from being the ground of the evil forces, and the neschamah brings the ruach into contact with the chiah

oceeds to say "he that hath an ear let him hear what the spirit says unto the assemblies (i.e, in malkuth, and if the voice of the divine is found in malkuth, it must find its echo in the realms beneath. then follows the exaltation into neschamah of the consciousness of the chief adept, whose voice seems as if he were symbolically standing with his head in atziluth, whence it reverberates through the worlds, sinking down below malkuth unto the dominion of the shells, and he says "for i know that my redeemer liveth (the redeemer is he that brings again "and that he shall stand at the latter day upon the earth. i am the way, the truth, and the life. no man cometh unto the father but by me" this whole passage of the chief adept is formed of a collection of utterances, which are, as it were, t

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