Michael Wynn's Occult Reference Library
THEOSOPHY,THEOSOPHICAL,THEOSOPHISTS

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ABRAMELIN1

gels and the demons, and that therefore to each man is attached naturally both a guardian angel and a malevolent demon, and also certain spirits that may become familiars, so that with him it rests to give the victory unto the which he will (k) that, therefore, in order to control and make service of the lower and evil, the knowledge of the higher and good is requisite (ie, in the language of the theosophy of the present day, the knowledge of the higher self. from this it results that the magnum opus propounded in this work is: by purity and self-denial to obtain the knowledge of and conversation with one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servants in all material matters. this, then, is the system of the secret magic

ALEISTER CROWLEY BOOK OF LIES

ng, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the greater book of lies get any book for free on: www.abika.com 20 and lesser countenances, whereas daath is the false. compare the doctrine of the higher and lower manas in theosophy. the rest of the chapter therefor points out the duality, and therefore the imperfection, of all the lower sephiroth in their essence [21] 6 kappa-epsilon-phi-alpha-lambda-eta digamma caviar the word was uttered: the one exploded into one thousand million worlds. each world contained a thousand million spheres. each sphere contained a thousand million planes. each plane contained a thous

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

he least xi what that implied; it was a passionately ecstatic sense of identity. in my third year at cambridge, i devoted myself consciously to the great work, understanding thereby the work of becoming a spiritual being, free from the constraints, accidents, and deceptions of material existence. i found myself at a loss for a name to designate my work, just as h. p. blavatsky some years earlier "theosophy "spiritualism "occultism "mysticism, all involved undesirable connotations. i chose therefore the name "magick" as essentially the most sublime, and actually the most discredited, of all the available terms. i swore to rehabilitate magick to identify it with my own career; and to compel mankind to respect, love, and trust that which they scorned, hated and feared. i have kept my word. bu

ALEISTER CROWLEY MEDITATION

ebrew mysticism, and was a feminist, got an almost identical vision; but called the "divine" figure which she saw alternately "adonai" and "maria" now this woman, though handicapped by a brain that was a mass of putrid pulp, and a complete lack of social status, education, and moral character, did more in the religious world than any other person had done for generations. she, and she alone, made theosophy possible, and without theosophy the world-wide interest in similar matters would never have been aroused. this interest is to the law of thelema what the preaching of john the baptist was to christianity. we are now in a position to say what happened to mohammed. somehow or another his phenomenon happened in his mind. more ignorant than anna kingsford, though, fortunately, more moral, he

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

that heroism since the crusades. the sloppy sentimental jesus of the sunday-school is the only survivor; and the war killed him, thank ares! when the nonconformist christian churches, especially in america, found the doctrine of eternal punishment no longer tenable, they knocked the bottom out of their religion. there was nothing to fight for. so they degenerated into tame social centres, so that theosophy with its black brothers, mrs. eddy with her mental arsenic experts, the t.k. with his hypnotists and jesuits, and billy sunday with his hell fire weh note: variation..experts, and the evangelical revivalists with their hell fine, made people's flesh creep once more, and got both credit and cash. the book of the law flings forth no theological fulminations; but we have quarrels enough on

ALEISTER CROWLEY THE SWORD OF SONG

eems likely, as he is unfortunately himself a western, and in the same quagmire of misapprehension as prof. max m ller and the rest. madame blavatsky s work was to remind the hindus of the excellence of their own shastras* to show that some westerns held identical ideas, and thus to countermine the dishonest representations of the missionaries. i am sufficiently well known as a bitter opponent of theosophy to risk nothing in making these remarks. i trust that the sense of public duty which inspires these strictures will not be taken as incompatible with the gratitude i owe to him for his exceedingly sympathetic and dispassionate review of my soul of osiris. i would counsel him, however, to leave alone the brixton chapel, and to work up from his appreciation of the soul of osiris to that lo

ALEISTER CROWLEY EQ I 5

which he appears to have taken from the preface to mathers, and if he had only added to his library a shilling handbook on sound, he would have avoided some of the more absurd blunders. the distinguishing difference between "no. 19" and the "human chord" is that edgar jepson is a first-rate story-teller, while algernon blackwood is suffering from indigestion brought on be a surfeit of ill-cooked theosophy. the theories spring up and choke the narrative, and it becometh unfruitful. georgos. the deuce and all. by george rafflovich. published by the equinox. price 3"s" 6"d" and 1"s" net. i can find no words of any known language strong and emphatic enough to express my admiration of this extraordinary volume. twelve tales! the twelve pointed star of genius! an introduction that is a revelati

ALEISTER CROWLEY EQ I 5

s, a copious hermantic vocabulary and index, by a. e. waite. 2 cols. 4to "cloth" 1894 (published "2 12"s" 6"d" jennings (hargrave. the rosicrucians, their rites and mysteries. thick 8vo, 4"th and last edition, revised. half-morocco, t.e.g, n.d" 7"s" 6"d" portion of contents- ever-burning lamps- the hermetic philosophers- the hermetic brethren- mystic history of the fleur-de-lis- sacred fire- fire-theosophy of the persians- ideas of the rosicrucians as to the character of fire- monuments raised to fire-worship in all countries- druidical stones and their worship- the round towers of ireland- cabalistic interpretations by the gnostics- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- myths of the scorpion, o

ALEISTER CROWLEY EQUINOX EQ I 4 2

d, i suppose. and then, on a sudden, the monotony breaks up into a mixture of "la morte amoureuse "thomas lake harris "the yoke (mr. hubert wales' masterpiece, and "the autobiography of a flea told in a hop, skip, and a jump" but i prefer mr. verbouc to uncle paul, and bella to nixie. from the point of view of pure literature, of course. the book then slobbers off into gentle-darwin-meek-and mild theosophy. victoria at last, thank god! i think i'll slip into the crack, myself! aleister crowley the literary guide. messrs. watts and co. 2"d" the journeyings of joseph. joseph has gone a-wandering; and, as he cannot even on the billowy waves keep his mouth shut, we are treated in the above official organ to an account of his itinerary as if he were the real original vasco de gama. he reminds u

ALEISTER CROWLEY EQUINOX EQ I 4 3

authors both eliphas l vi and christian mention the "key of solomon" as a work of high authority, and the former especially refers to it repeatedly. jennings (hargrave. the rosicrucians, their rites and mysteries, fourth edition, revised, demy 8vo "with hundreds of illustrations. half morocco" 7"s" 6"d" some of the contents: critics of the rosicrucians criticized- the hermetic philosophers- fire- theosophy of the persians- drudical stones- the round towers of ireland- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- connexion between the templars and gnosticism- astro-theosophical system of the rosicrucians- robt. fludd- the holy greale- the round table- alchemy- the outline of the kabbalah, etc, etc. the

ALEISTER CROWLEY EQUINOX EQ I 4

t forces its way up the sunshumn ,80 and, as it does so, its progresses is marked by wonderful visions and the acquisition of hitherto unknown powers. the sushumn is, as it were, the central pillar of the tree of life, and its six stages are known as the six chakkras.81 to these six is added a 78 h. p. blavatsky in "instruction no. 1" issued to members of the first degree of her eastern school of theosophy (marked "strictly private and confidential) deals with those kos'as on p. 16. but it is quite impossible here to attempt to extract from these instructions the little sense they may contain on account of the numerous auric eggs, ak sic envelopes, karmic records, d v chanic states, etc, etc. on p. 89 of "instruction no. iii" we are told that the sushumn "is" the brahmarandhra, and that th

ALEISTER CROWLEY EQUINOX EQ I 6 2

higher divine knowledge is approached in a frame of mind worthy of it- frank hollings, 7 great turnstile, holborn, w.c. jennings (hargrave. the rosicrucians: their rites and mysteries, thick 8vo, fourth an last edition, revised "half-morocco, t.e.g" n.d. portion of contents- ever-burning lamps; the hermetic philosophers; the hermetic brethren; mystic history of the fleur-de-lis; sacred fire; fire-theosophy of the persians; ideas of the rosicrucians as to the character of fire; monuments raised to fire- worship in all countries; druidical stones and their worship; the round towers of ireland; cabalistic interpretations by the gnostics; mystic christian figures and talismans; the rosy cross in indian, egyptian, greek, roman and mediaeval monuments; the great pyramid; myths of the scorpion, o

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

seven states of matter or prakriti. d. the school of yoga..union. the rule of daily life. mysticism- 788- a treatise on cosmic fire copyright 1998 lucis trust e. the school of ceremonial religion..ritual. worship of the devas or gods. f. the vedanta school..has to do with non-duality. deals with the relation of atma in man to the logos. the gnosis or hidden knowledge is the same as atma vidya, or theosophy, and includes the other six. 103 17: s. d, ii, 33. i, 323. 104 18: s. d, i, 258. 105 19: s. d, i, 191. 106 20 "manas is the individuality or the spiritual ego on the side of the higher triad, and the personality or the kamic ego on the side of the lower quaternary. manas is the pivot of the human structure, or the centre on which the spiritual and material parts of man are made to turn "

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

k, this co-ordination is rapidly hastened, and is followed later by the unifying with the trinity of man of another factor, the factor of the soul. this has always been present, just as mind is always present in human beings (who are not idiots, but it is quiescent until the right time comes and the needed work has been done. it is all a question of consciousness. professor max m ller in his book theosophy or psychological religion says that "we must remember that the fundamental principle of the vedanta-philosophy was not 'thou art he' but 'thou art that' and it was not thou wilt be, but thou art. this 'thou art' expresses something that is, that has been, and always will be, not something that has still to be achieved, or is to follow, for instance, after death..by true knowledge the ind

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

liefs. when such men can be gathered together in large numbers (and they are gathering rapidly) we shall have the fulfilment of the angels' song at bethlehem "on earth peace, good will toward men- 175- from bethlehem to calvary copyright 1998 lucis trust endnotes foreword 1: the paganism in our christianity, by arthur weigall, p. 16. chapter 1 1: quoted by w. kingsland in religion in the light of theosophy.uscopyright 1998 lucis trust esoteric psychology- volume ii treatise on the seven rays volume ii by alice a. bailey copyright 1942 by lucis trust copyright renewed 1970 by lucis trust- 1- copyright 1998 lucis trust chapter i the egoic ray i. the growth of soul influence before taking up our subject as outlined at the close of the previous volume, i would like to speak a word as to the sy

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

iscover its flexibility and potency, and employ as a "searchlight" into my own affairs and ideas, into the world of surrounding affairs, and into a realm of discovery that we might call spiritual the world which the ancient hindu teacher, patanjali, calls "the rain-cloud of knowable things" it was whilst i was passing through the difficult time in which i worked as a factory hand that i contacted theosophy. i do not like the word in spite of its beautiful connotation and meaning. it stands in the public mind for so much which it essentially is not. i hope to show, if i can, what it really is. this marked the opening of a new spiritual era in my life. there were two english women living in pacific grove at that time who were of the same social background in great britain as myself. i had ne

expressing itself through the various occult and esoteric bodies, but through the labor unions, through the plans for world unity and post-war rehabilitation, through the new vision in the political field, and through the recognition of the needs of humanity everywhere. the degeneration of the initial, beautiful impulse is heartbreaking to those of us who loved the principles and truths for which theosophy originally stood. let there be no mistake, the movement initiated by helena petrovna blavatsky was an integral part of a hierarchical plan. there have always been theosophical societies down the ages the name of the movement is not new but h. p. b. gave it a light and a publicity that set a new note and that brought a neglected and hitherto somewhat secret group out into the open and mad

osophical societies and occult groups came regularly. mr. richard prater, an old associate of w. q. judge and a pupil of h. p. blavatsky came to my class one day and the next week turned his entire secret doctrine class over to me. i mention this for the benefit of united lodge of theosophists and for those who claim that the true theosophical lineage descends from h.p.b. via w. q. judge. all the theosophy that i knew had been taught me by personal friends and pupils of h.p.b. and this mr. prater recognised- 107- the unfinished autobiography copyright 1998 lucis trust later he gave me the esoteric section instructions as given to him by h.p.b. they are identical with those i had seen when in the e.s. but they were given to me with no strings attached to them at all and i have been at liber

the history of esotericism has been good, preparatory work. it has brought to the attention of the general public the nature of the secret doctrine, of the esoteric teaching and of the inner government of the world. the fact of the existence of the masters of the wisdom as they work in the planetary hierarchy under the direction of the christ has been widely presented, either in terms of orthodox theosophy, of hindu metaphysical speculation or under christian terminology. much knowledge has been imparted. the intricate process of divine creation, and the consequent manifestation of god, bring much mental stimulation and mental unfoldment but frequently little real understanding. esoteric schools are occupied with promoting the growth of understanding. certain elementary rules, intended pri

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

reality the first major initiation. this must be most carefully held in mind, for these initiations indicate the process through which the personality can become soul-infused and the energy of the spiritual triad can make its presence felt. for the sake of clarity, however, and because the birth and baptism initiations have been counted in with the true major initiations by the modern teachers of theosophy and similar occult bodies, and because people are therefore accustomed so to consider them, we will preserve the old method of counting them. the thought of soul-infusion must be held in mind a soul-indwelling which culminates at the third initiation, and of monadic control which increasingly possesses the soul-infused personality. this higher possessiveness steadily increases from the t

AN INTRO TO STUDY OF THE KABALAH

ty, immutability, perfection and goodness; the origin of the world at god's will, the government of the universe, and the creation of man after the image of god. it seeks to explain by emanations the transition from the infinite to the finite, the multitude of forms from a unity; the production of matter from spiritual intelligence; and the relations existing between creator and creature. in this theosophy--ex nihil nihilo fit; spirit and matter are the opposite poles of one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest to students of the origin and destiny of the world and mankind (1) that god, the holy one, the supreme incomprehensible one, the ain suph, the greek apeiros (zohar iii. 283) was no

tiny is very different from the modern christian view, but differs from the indian schemes more in manner of presentation than in principle, and these two may be fitly studied side by side and each will illuminate the other. there is, indeed, no sharp line of cleavage between the western mystic doctrines, the kabalism of the middle ages related to the egyptian hermeticism, and the indian esoteric theosophy. they differ in language nomenclature, and in the imagery employed in the effort to represent spiritual ideas to mankind; but there is no sufficient reason for any condemnation of either school by any other. the world of intellectual culture is wide enough for both to exist side by side, and the mere fact that they are philosophic systems in any way comprehensible to men is evidence that

BLAVATSKY H P ANTHROPOGENESIS

me. the order of the evolution of the human races stands thus in the fifth book of the commentaries, and was already given- the first men were chhayas (1; the second, the "sweat-born (2, the third "egg-born" and the holy fathers born by the power of kriyasakti (3; the fourth were the children of the padmapani (chenresi (4[[footnote(s* see "vishnu purana" book i, ch. 7, para. 1* see "five years of theosophy" p. 777[[vol. 2, page] 174 the secret doctrine. of course such primeval modes of procreation- by the evolution of one's image, through drops of perspiration, after that by yoga, and then by what people will regard as magic (kriyasakti- are doomed beforehand to be regarded as fairytales. nevertheless, beginning with the first and ending with the last, there is really nothing miraculous in

the royalty to his priestly dignity "satan was also a priest of the most high" etc, etc. and now "antichrist will be satan incarnate (pp. 56-59. the pioneers of the coming apollyon have already appeared- they are the theosophists, the occultists, the authors of the "perfect way" of "isis unveiled" of the "mystery of the ages" and even of the "light of asia! the author notes the "avowed origin (of theosophy) from the "descending angels" from the "nephilim" or the angels of the vith ch. of genesis, and the giants. he ought to note his own descent from them also, as the present secret doctrine endeavours to show- unless he refuses to belong to the present humanity[[vol. 2, page] 230 the secret doctrine. to christianity; furthermore, he believes that this book was written "at the beginning of

round of the joonagad, kathiawar, in india* the author talks of the active, fighting, damning jehovah as though he were a synonym of parabrahm! we have quoted from this article to show where it dissents from theosophic teachings; otherwise it would be quoted some day against us, as everything published in the theosophist generally is[[vol. 2, page] 246 the secret doctrine. former) is in fact what theosophy calls nirvana. but then theosophy teaches that separation from the primal source having once occurred, re-union can only be achieved by will- effort- which is distinctly satanic in the sense of this essay" it is "satanic" from the standpoint of orthodox romanism, for it is owing to the prototype of that which became in time the christian devil- to the radiant archangels, dhyans-chohans

m the north might then have reached- hardly wetting his feet- the alaskan peninsula, through manchooria, across the future gulf of tartary, the kurile and aleutian islands; while another traveller, furnished with a canoe, and starting from the south, could have walked over from siam, crossed the polynesian islands and trudged into any part of the continent of south america (but see "five years of theosophy" art "leaflets from esoteric history" pp. 338 and 340) this was written from the words of a master- a rather doubtful authority for the materialists and the sceptics. but here we have one of their own flock, and a bird of the same feather- ernest haeckel, who, in his distribution of races, corroborates the statement almost verbatim "it would seem that the region on the earth's surface wh

[[footnote(s* the forefathers of the aryan brahmins had their zodiacal calculations and zodiac from those born by kriyasakti power, the "sons of yoga; the egyptians from the atlanteans of ruta* the former, therefore, may have registered time for seven or eight millions of years, but the egyptians could not* this question was amply challenged, and as amply discussed and answered. see five years of theosophy (art "mr. sinnett's esoteric buddhism" pp. 325-46* volney says that, as aries was in its 15th degree 1447 b.c, it follows that the first degree of "libra" could not have coincided with the vernal equinox more lately than 15,194 years b.c, to which if you add 1790 since christ, when volney wrote this, it appears that 16,984 years have elapsed since the (greek or rather hellenic) origin of

BLAVATSKY H P COSMOGENESIS

aily experience has it "error runs down an inclined plane, while truth has to laboriously climb its way up hill" old truisms are often the wisest. the human mind can hardly remain entirely free from bias, and decisive opinions are often formed before a thorough examination of a subject from all its aspects has been made. this is said with reference to the prevailing double mistake (a) of limiting theosophy to buddhism: and (b) of confounding the tenets of the religious philosophy preached by gautama, the buddha, with the doctrines broadly outlined in "esoteric buddhism" any thing more erroneous than this could be hardly imagined. it has enabled our enemies to find an effective weapon against theosophy; because, as an eminent pali scholar very pointedly expressed it, there was in the volume

le of temperature, from the highest degree to the lowest that can be conceived of, may be imagined to be one and the same in and for the whole universe; nevertheless, its properties, other than those of dissociation and reassociation, differ on every planet; and thus atoms enter into new forms of existence, undreamt of, and incognizable to, physical science. as already expressed in "five years of theosophy" the essence of cometary matter, for instance "is totally different from any of the chemical or physical characteristics with which the greatest chemists and physicists of the earth are acquainted (p. 242. and even that matter, during rapid passage through our atmosphere, undergoes a certain change in its nature. thus not alone the elements of our planets, but even those of all its siste

ise to the idea that there is a decided contradiction between the expounders of the same doctrine; whereas the difference, in reality, arises from the incompleteness of the information given to earlier writers, who thus drew some erroneous conclusions and indulged in premature speculations, in their endeavour to present a complete system to the public. thus the reader, who is already a student of theosophy, must not be surprised to find in these pages the rectification of certain statements made in various theosophical works, and also the explanation of certain points which have remained obscure, because they were necessarily left incomplete. many are the questions upon which even the author of "esoteric buddhism (the best and[[footnote(s "esoteric buddhism" and "man[[vol. 1, page] 152 the

brahmanical division of the raja yoga, and from a metaphysical point of view he is quite right. but, as it is a question of simple choice and expediency, we hold in this work to the "time-honoured" classification of the trans-himalayan "arhat esoteric school" the following table and its explanatory text are reprinted from the "theosophist" of madras, and they are also contained in "five years of theosophy- septenary division in different indian systems "we give below in a tabular form the classifications adopted by the buddhist and vedantic teachers of the principles of man- classification in esoteric buddhism. 1. sthula sarira. 2. prana* 3. the vehicle of prana* 4. kama rupa. 5. mind (a) volitions and feelings, etc (b) vignanam. 6. spiritual soul* 7. atma. vedantic classification[[1] ann

because the human period (of the true physical men to be, the seventh, is now reached. this is evident, for as said. there are processes of evolution which precede the mineral kingdom, and thus a wave of evolution, indeed several waves of evolution, precede the mineral wave in its progress round the spheres (ibid. and now we have to quote from another article "the mineral monad" in "five years of theosophy" p. 273 et seq "there are seven kingdoms. the first group comprises three degrees of elementals, or nascent centres of forces- from the first stage of differentiation of (from) mulaprakriti (or rather pradhana, primordial homogeneous matter) to its third degree- i.e, from full unconsciousness to semi-perception; the second or higher group embraces the kingdoms from vegetable to man; the

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

lists hailing from india or asia, possessing "hindu" or "oriental" secrets, became especially frequent in african american newspapers. in new york city, one could turn to "oku aba" a psychic who practiced the "mystical science of africa" or professor domingo "african spiritualist and occultist, mohammedan, from kano, west coast africa" as urban conjure matured, it began to reflect influences from theosophy, astrology, and european spiritualism. while it is possible that the cosmopolitan nature of city environments yielded a greater number of practitioners who were familiar with these occult traditions, it is also likely that the influences of various asian philosophies in american culture at the turn of the twentieth century stimulated the public's fascination with eastern-styled mysticism

CHRONOLOGIA RORISPERGIUS

lem initiation into mystical and angelogical traditions one of the handfull of jews from provence who were alledged daily access to the revelations of the prophet elia and who had initiated maimonides to the kabbalah< for the link between asideism and sufism via basra, cf. s.d. goitein, ebrei e arabi, pp. 175-8> 1154-1191 shihab al-din yahya ibn habash ibn amirak al-suhrawardi. persian sufi whose theosophy of light= ishraqi thought- believed wisdom passed directly from the divine to hermes and from him to egypt and persia eventually extending to greece and thus on to the early sufis of persia illuminating islamic civilization. the soul is exiled into matter but through ishraq(illumination)the soul returns to its home beyond the stars by way of a theurgic angelology. wrote hikmat-al-ishraq

so campanella 1568-1614 tobias hess proto-rosicrucian lawyer and a practicing paracelsian doctor who identified mystical numbers and particular times of chronology with the key of david. conduit for the promotion of simon studion's ideas. 1569 mercator's 1569 polar map. 1571-1640 sadr al-din shirazi(mulla sadra) iranian sufi transcendent philosophy (al-hikmat al-muta`aliyah)continues suhrawardi's theosophy of light 1572 isaak luria dies 1572 tycho brahe de nova stella. 1573 john dee de stella admiranda, in cassiopeae asterismo. 1574-1637 robert fludd "therefore this, too, is the work of an authentic alchemist to separate truth from illusion, that is good from evil and to deliver christ from matter" 1574 peter perna prints the collected works of paracelsus in latin 1575-1625 jacob boehme 15

DION FORTUNE MYSTICAL QABALA

d by malkuth. 19. the ten sephiroth are also conformed into seven palaces. in the first palace are the three supernals; in the seventh palace are yesod and malkuth; and the rest of the sephiroth each has a palace to itself. the grouping is of interest as revealing the intimate relationship of yesod and mal th, and enabling the tenfold scale of the qabalah to be equated with the sevenfold scale of theosophy. 20. there is also a threefold division of the sephiroth which is very important in qabalistic symbolism. in this system kether is given the title of arik anpin, the vast countenance. this is manifested as abba, the supernal father, chokmah, and ama, the supernal mother, binab, these being the positive and negative aspects of the three in one. these two differentiated aspects, when unite

e queen. she is also called the lesser mother or terrestrial eve as distinguished from binah, the supernal mother. 23. these different methods of classifying the sephiroth are not competing systems, but are designed to enable the decimal system of the qabalists to be equated with other systems, using a threefold notation, such as the christian, or as we have already noted, a sevenfold system like theosophy; they are also valuable as indicating functional affiliations among the sephiroth themselves. 24. the final system of classification which we must note is under the presidency of the three mother letters of the hebrew alphabet: aleph, a; mem, m; and shin, sh. these three, according to the yetziratic attribution of the hebrew alphabet, are assigned to the three elements of air, water, and

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ritualist seances as well as other incidents of psychic phenomena. ix encyclopedia of occultism& parapsychology. 5th ed. introduction the period from 1882 to the beginning of world war ii could be described as a stormy marriage between spiritualism and psychical research by some, while others might call it a scandalous, illegitimate affair. spiritualism, and the movements it spawned, most notably theosophy, uncovered the phenomena, which psychical researchers observed, analyzed, and reported on. with an increasingly sophisticated eye, psychical researchers researched, catalogued, experimented with, and debated the existence of psychical phenomena. these researchers understood that psychic events, if verified, had far-reaching implications for the understanding of the world and how it opera

ntific study of the paranormal. psychics, mediums, and channels are still investigated; but they are now invited into the laboratory for x introduction encyclopedia of occultism& parapsychology. 5th ed. close observation.a dramatic change from the days when spence and fodor were writing about the paranormal. during the several generations since spence and fodor, the place of both spiritualism and theosophy in the larger psychical community has also radically changed. both groups had wholeheartedly accepted the nineteenth-century scientific perspective as their starting point. in the meantime, science has moved on.quantum mechanics superseded newton physics, and depth psychology, sociology, and cybernetics emerged on the scene.but the two groups failed to change with it. consequently, spiri

the larger psychical community has also radically changed. both groups had wholeheartedly accepted the nineteenth-century scientific perspective as their starting point. in the meantime, science has moved on.quantum mechanics superseded newton physics, and depth psychology, sociology, and cybernetics emerged on the scene.but the two groups failed to change with it. consequently, spiritualism and theosophy have been pushed aside by a host of competing groups who can work more freely in the post-newtonian environment. in addition, largely as a result of the new age movement of the 1980s, metaphysical and occult religions enjoy an acceptability in the west not seen since the scientific revolution. this acceptability is evident in the amount of favorable press given to psychic and occult phen

perpetuate an intolerance toward those drawn to an esoteric perspective. after its suppression, esotericism made a strong comeback, and steadily grew in size and prestige during the last centuries of the second millennium c.e. in the post-protestant era, rosicrucianism was the first important international esoteric movement. it was followed by speculative freemasonry in the eighteenth century and theosophy in the nineteenth. out of freemasonry came a tradition of initiatory magic represented in the neo-templar orders of continental europe, as well as a rebirth of ritual/ceremonial magic in the english-speaking world. western esotericism s shared belief that magic was real, has led roman catholicism to oppose this movement, defining it as evil and using such labels as sorcery, witchcraft, a

e more traditional western religious communities. xi encyclopedia of occultism& parapsychology. 5th ed. introduction the current need for a new edition of eop in the more than half a century since spence and fodor published their volumes, not only has the occult/metaphysical/psychic world changed.a change clearly symbolized by the new age movement.but the general opinion surrounding spiritualism, theosophy, and psychic phenomena has been radically altered by the science of parapsychology. the acceptance of the parapsychological association into the american academy for the advancement of science indicated a new tolerance for (if not agreement with) psychical research by the scientific community, as parapsychologists have become methodologically more conservative and less accepting of much

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

england. his father was the canon at york cathedral. machell attended owen s college, manchester, where he was an outstanding student in the classics and in art. in 1875 he moved to london and then paris to pursue artistic endeavors and won prizes at the academy de juliens. in 1880 he settled in london as a professional painter, successfully specializing in portraits. in 1887 machell encountered theosophy and found himself immediately drawn to it. he soon met helena petrovona blavatsky, cofounder of the theosophical society, and joined that organization. he redecorated the facilities at 19 avenue rd, regents park, where blavatsky moved in 1890, and she invited him to move his studio into the same building. he designed the urn that held blavatsky s ashes following her death and cremation i

ters, thus making her claimed style unrepresentative. other recent defenses of blavatsky have been made by vernon harrison and walter a. carrithers. some of the original mahatma letters may be viewed in the manuscripts department of the british library, london. sources: barker, a. t. the mahatma letters to a. p. sinnett from the mahatmas m. and k. h. london: t. fisher unwin, 1924. gomes, michael. theosophy in the nineteenth century: an annotated bibliography. new york: garland publishing, 1994. hare, william l, and h. e. hare. who wrote the mahatma letters? london: william& norgate, 1936. harrison, vernon. j accuse: an examination of the hodgson report of 1885. journal of the society for psychical research (april 1986. jinarajadasa, c, ed. the k. h. letters to c. w. leadbeater. adyar, madr

, an exposition of the sacred and mysterious monosyllable aum; the mandukya upanishad. bombay, 1895. radha, swami sivananda. mantras: words of power. spokane, wash: timeless books, 1994. shiva montra from mantra on net. http :www.mantraonnet.com. february 26, 2000. woodroffe, sir john. the garland of letters (varnamala: studies in the mantra-shastra. madras, india: ganesh, 1951. manu according to theosophy, a grade in the theosophical hierarchy below the planetary logoi, or rulers of the seven chains. the charge given to manus is that of forming the different races of humanity and guiding humanity s evolution. each race has its own manu, who represents the racial type. this theosophical concept derives from hindu mythology of manu (man; thinker, a series of fourteen progenitors of the huma

fraud. maskelyne staged a remarkable illusion, but colley claimed it fell short of the requirements of his challenge. after a court case, colley s claim was upheld, perhaps surprisingly in view of opposition to spiritualism at that time. he died on may 18, 1917, in london. encyclopedia of occultism& parapsychology. 5th ed. maskelyne, john nevil 985 sources: maskelyne, john n. the fraud of modern theosophy exposed. london: g. routledge, 1913. modern spiritualism: a short account of its rise and progress, with some exposures of so-called spirit media. london: f. warne, 1876. masleh the angel who the jews believed ruled the zodiac. according to a rabbinical legend, masleh was the medium through which the power and influence of the messiah was transmitted to the sphere of the zodiac. masse, f

normal feats, and to the hindu pupil, the master is his guru, or spiritual teacher. the term mahatma is used to indicate a special guru or great soul, and maharishi or maharshi denotes a great sage of transcendental wisdom. another sanskrit term paramahansa (literally greatest swan) is given to a very exalted mystic. the primary masters claimed by helena petrovna blavatsky, one of the founders of theosophy, were: koot hoomi lal singh (usually signing letters k.h, the master morya (known as master m, master ilarion or hilarion (a greek, djual khul (or d.k, and the maha chohan. sources: jinarajadasa, c. the early teachings of the masters. chicago: theosophical press, 1925. johnson, paul. in search of the masters: behind the occult myth. south boston, va: the author, 1990. leadbeater, charles

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e re putable scientists we re willing to consider the possibility that the legend was true, after all. indeed, donnelly was elected to the american association for the ad vancement of science. be f o re long, howe ve r, as critics exposed the book s errors, exaggerations, and assort e d scholarly shortcomings, belief in at l a n t i s m oved to the occult fringes, to be championed by the likes of theosophy founder helena pe t rovna bl a vatsky and other philosophers of the esoteric. be f o re the end of the nineteenth century, a growing body of occult l i t e r a t u re attested that atlantis was advanced, not just by the standards of their time, but by modern times as well; it possessed a super science that, among other m a rvelous accomplishments, had inve n t e d airplanes and televisio

-human abduction agenda. roland, ar: kelt works. contactees contactees are people who claim a regular, ongoing relationship with benevolent extraterrestrials, sometimes called space brothers. these aliens essentially angels in spacesuits are nearly always human in appearance, except better looking than humans are. they espouse an occult philosophy with recognizably terrestrial origins, notably in theosophy. contact occurs in a variety of fashions. much, perhaps most, of it is through channeling. other psychic communications are effected through automatic writing, dreams, visions, or astral (out-of-body) travel. a third group, the most controversial, alleges physical contacts, including trips in flying saucers to other worlds. physical contactees frequently offer evidence of their experienc

unt of the cosmos, its history, and its inhabitants. the book stayed in print for decades and was widely read in contactee circles, where ashars guardian angels who fly spirit ships became extraterrestrials in spacecraft. indeed, the ubiquitous starship commander and channeling entity ashtar may owe his name and occupation to newbrough s creation. helena petrovna blavatsky (1831 1891, who founded theosophy, wrote of a hierarchy of ascended masters, including the venusbased lords of the flame. in the 1930s the flamboyant, fascist-oriented guy warren ballard marketed a simplified, popular version of blavatsky s doctrine. he spoke of his own meeting with twelve venusian masters in the teton mountains in wyoming. religious studies scholar j. gordon melton identifies ballard (who died in 1939)

t at a different vibrational level. though its existence has never been demonstrated scientifically, it has been used to explain a variety of ostensibly mysterious phenomena, including disappearances in the bermuda triangle, teleportation, clairvoyance, ghosts, monsters, ufos, and more. the concept came into the vocabulary of occultism through leipzig astronomer johann f. c. zollner, a student of theosophy. in the 1870s, zollner worked with american medium henry slade, who claimed the ability to materialize or teleport objects during seances. as zollner saw it, such talents indicated that mediums can move things out of our dimension into the fourth and back again. unfortunately for zellner s theory, slade later 104 fossilized aliens confessed that he produced the effects fraudulently. late

further reading bernard, raymond [pseud. of walter siegmeister, 1974. escape to the inner earth. clarksburg, wv: saucerian press. kafton-minkel, walter, 1989. subterranean worlds: 100,000 years of dragons, dwarfs, the dead, lost races and ufos from inside the earth. port townsend, wa: loompanics unlimited. great white brotherhood the great white brotherhood figures in such schools of occultism as theosophy and rosi- 114 great white brotherhood crucianism. the brotherhood is thought to consist of ascended masters who oversee the spiritual and physical evolution of the human race. greater nibiruan council the greater nibiruan council (gnc) is described as the main governing arm of the galactic federation, comprising the smaller nibiruan councils (nc) in the various dimensions of the universe

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ium of christian knorr von rosenroth.22 von rosenroth and athanasius kirchner extrapolated the qabalistic allusion of adam kadmon to be a reference to jesus as the primordial man in christian theology. in the final phase in the development of the christian cabala in the seventeenth and eighteenth centuries, it became permeated with alchemical symbolism and conjoined with the emerging doctrines of theosophy. this in turn greatly influenced the development of freemasonry. 3' 8: h" 2: 2 2:e 8 '0- 0* like judaism and christianity, islam is a primary branch stemming from the religion of the children of abraham. like master abraham, the prophet mohammed was faced with the task of leading his people away from the worship of idols and back to the universal mystical spirituality of a divine singula

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

p. i l l. 3 by starting with the empyrean, instead of the primum mobile, and by misplacing saturn, pico seems to confuse the normal order. ioo pico della mirandola and cabalist magic (4) hesod jupiter (5) gevurah mars (6) rahimin sol (7) netsch venus (8) hod mercury (9) yesod luna (10) malkuth elements it is this relationship of the sephiroth with the spheres of the cosmos which makes of cabala a theosophy related to the universe. and it is this relationship which makes it possible to speak of cabalist magic as the completion of natural magic, or a higher form of natural magic, reaching higher spiritual forces which are yet organically related to the stars. in the sixty-sixth cabalist conclusion, pico describes how he "adapts our soul" to the ten sephiroth, describing them by their meaning

esied christian truths, ficino was encouraged to put christian experience into the framework of the world. by real and perspicacious attempts at comparative religion, though made on a wrong chronological basis, ficino and pico perceived resemblances between the hermetic rehgious scheme and the neoplatonised christianity of pseudo- dionysius, to which pico was able to add comparisons with cabalist theosophy. and they were in a sense right since all these three theosophic schemes are related to the religion of the world, or can be connected with the spheres of the universe. the hermetic treatises have been divided by festugierc into those representing an optimist type of gnosis in which the cosmos which is the setting for the religious experience is good and full of the divinity; and a pessi

FRATER U D PRACTICAL SIGIL MAGIC

ication between consciousness and unconsciousness (read magic) may have an effect on the material plane. but how does it work/ 101 such models are also termed psychologistic i have followed them in this study for convenience and accessibility, not because of any particular belief that magic can only be explained in psychological terms. finally, i present another model, which has been adapted from theosophy (and is still widely appreciated in magic) and is oriented to the sphere structure while also integrating the psychological pattern. levels, which have formerly been seen as hierarchically stratified, are now understood as gstates of oscillation h overlying one another which, of course, cannot be illustrated in a two-dimensional drawing. the probes a are inlet ventiles which work in both

FREEMASONS SATANISM AND SYMBOLISM

ng without law. god sent to man osiris and isis, accompanied by thoth, the incarnation or terrestrial repetition of the first hermes; who taught men the arts, science, and the ceremonies of religion; and then ascended to heaven or the moon [pike, morals and dogma, p. 255, 17th degree, knights of the east and west; emphasis was in the original. helena petrovna blavatsky was founder of the house of theosophy. her books were all written by her demonic guiding spirits in a form that is called automatic writing. these writings tie thoth together nicely. hermes, the god of wisdom, called also thoth, tat, set, and sat-an; and that he was, furthermore, when viewed under his bad aspect, typhon, the egyptian satan, who was also set [helena petrovna blavatsky, isis unveiled, vol. i: science, new york

s who are known sorcerers, black magicians, and worshippers of satan, and the rosicrucians who have so desecrated the precious cross of jesus christ with pentagrams and hexagrams as to make you sick. hall's major revelation was that freemasonry is the son of samael. being careful not to confuse samael with the beloved prophet samuel. samael is one of the infernal names of satan. in fact, house of theosophy author, writing under the influence of her demon possessing her- master d.k- identifies samael as satan [the secret doctrine, p. 378] in fact, satanists have a symbol of samael. the pentagram on the left with the one point up represents the divine man specifically and lucifer the good god generally; the pentagram on the right with two stars up and the goats head is called the goats head

FULLER J F C SECRET WISDOM OF THE QABALAH

nine, and cementing them into the eternally human. so it happens that wherever we search we find origins. thus in essenism we find qabalism. the essenes were not to divulge the secret doctrines to anyone. carefully to preserve the books belonging to their sect and the names of the angels or the mysteries connected with the tetragrammaton and the other names of god and the angels, comprised in the theosophy as well as with the cosmogony which also played so important a part among the jewish mystics and the kabbalists. 11 but long before the essenes existed lived the qabalah. aryan and chaldean esoteric doctrines percolated into it. in egypt, the mysteries of the sun god, the moon goddess, of osiris and isis, impinged upon it. assyria and babylon gave it much, and not a little may be traced

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

isted for the solepurposeof disseminating the wit and wisdomofarthuredward waite,as, apart from those already mentioned and three titles definitely not by waite, its only publications werereissuesof his earlier works and his ambitious 'high-class monthly magazine',theunknownworld.the production of a non-sectarian occultjournal(i.e.one that wasnotdevotedsolelytotheglories of either spiritualism or theosophy) had long been.one of waite's dreams. in august 1894, after manydelaysnot unconnectedwiththe search for a printer who did not demand payment in advancefor his work, the first issue appeared-embellished with a singularly hideous coverdesign, drawn under waite's guidance by evelynstuart-menteath (waite, without conscious irony, later describedit as 'amazing' and 'evermemorable.)theunknownw

it is encircled by a river of mercury; for 'what should1know in my childhood concerning the stoneat the red, or thatestinmercurioquicquidquaeruntsapientesibut the talismanicseedof this romance of alchemyfellunawares in receptive soilandbecameaplant which iwas destinedto tend long afterin my own garden of the mind'(sly,p.28).beforethisalchemicalplantfloweredwaitehaddiscoveredboth spiritualism and theosophy-and found both of them wanting. spiritualism had been a necessary personal quest, but theosophy was an intellectual pursuit to which he had been introduced by h.267p.blavatsky'sisisunveiled(1877).he found this curious book 'helpful as anomniumgatherumof esotericclaimsand pretences, a miscellany of magic and its connections, with the sole exceptionofalchemy,in which1cannotrecallthat h.p.b

from man to god in his system-s-and his personal limitations 'he was a transcendentalist but not a mystic. but he stillfound levi to be 'the mostbrilliant, the most original, the most fascinating interpreter of occult philosophy in the west'(mysteriesofmagic,revisededn, p. xiii, levi represented the summit of occultism, but waitewas seeking for something more. nor wasthere anything to be found in theosophy-not, at least,as presented byh.p.blavatsky.267the theosophical society had been founded in1875,bymadame blavatsky and colonel h. s. olcott, for 'the study of occultscience;91_'hethataspiredtoknow. 90the formation of a nucleusofuniversal brotherhood; and the revival of oriental literature and philosophy';butby the time waite came toknowthe society, in 1883, the apparent harmony between ea

factorily explainedhowhe came into it in the firstplace-thereis no trace among the stafford papers of his correspondencewithwaite, andnothingwhatever to explain eitherhowhis obsessionwithalchemy came about orwhatultimately became of it.butfor waitethematterwasunimportant;he wasturningnowaway from alchemy and towards another strandofesotericthought.thekabbalah is the system of jewish mysticism and theosophy that developed in the early centuriesofthis era (its origins lie in the earlier merkabah (chariot) mysticism, reached its zenith in the late medieval periodwiththesepherhazohar(bookofsplendour, and fascinated renaissance figures such as reuchlin and pico della mirandola,whobelieved, quite erroneously, that kabbalistic texts contained trinitarian doctrine andwouldprovide a meansofconverti

minology 225225 and symbolism in 7aliessin throughlogres,and there are clear similarities between the151the reproduction,thoughsanctioned, hasnotbeen superintended by theauthorhimself, desires to statethatit waswrittenabout thirty-three years ago, and doesnotrepresenthispresent views on mattersofoccult research or on several pretensions of and while in respectofmesmerism, spiritualism, and modern theosophy the effluxion of time has transformed many of their aspects.and despitehavingeveryright to reprint the ?ook mrstallybrass guilty andofferedto publish the book on which waite was currently working..he expected something 'occult'butthe prefatory note should have warned him:what he got was lamps of ufstern mysticism.this collectio.n.of'essayson.thelife of the soul ingod'was waite's last maj

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

te support from both the english community and native indians, although madame blavatsky's principal work,isisunveiled(1877)was a mixture of indian, gnostic, kabbalistic and other concepts and beliefs. among their supporters in india was a. p. sinnett, the editor ofthepioneer,and it was through his booktheoccultworld(1881),even more than through the efforts of pioneer theosophists in london, that theosophy was introduced to england, where it was seized upon by a sectionofthe cultured middle classes who were spiritually unsettled by religious doubts arising from the darwinian controversy. it is most unlikely that many of the new theosophists understood the 'esoteric buddhism' thrust upon them,butthey delighted in the prospect of revelations from the mahatmas, koot hoomi and morya; they were

nd to promise 'never to divulge certain signs and pass-words used by membersofthe society for mutual recognition. as rosicrucians they recognized the valueofsuperhuman hidden masters, whoseexistence-realorimaginary-couldbe extremely useful to the leadersofan order, whether one chose to call them mahatmas or secret chiefs. as men they recognizedthatthetime was ripe for something more splendid than theosophy.thegolden dawn was about to be born.thegoldendawn24 references:igodfreyhiggins,anacarypsis,an attempt to drawaside theveilofthe saiticisis(1836),volume 2, p.301.2 ibid, volume 2, p.723.3 w. w. westcott,therosicruciansocietyofengland(1915),p. 2. 4 r. w. little and w. r. woodman (eds),therosicrucian,no.i(1868),p. 7. 5 westcott,op.cit.,p. 3. 6 westcott,dataof thehistoryoftherosicrucians(191

re was w. b. yeats. yeats was initiated at mina mathers' studio on 7 march 1890, when he took the motto 'demon est deus inversus (the devil is the converse of god, and was entered as number 78 on the outer order roll.hewas already deeply immersed in the occult, having helped to found the hermetic society in dublin in1885and joining the esoteric section of the theosophical society in 1888. eastern theosophy, however, held little for him at this time and he was ever suspicious of madame blavatsky'smahatmas; his real interests are evident in his first contribution tolucifer,'irish fairies ghosts and witches, in the introduction to which he reveals his familiarity with paracelsus and with the doctrine of elementals. perhaps it was an elemental who led yeats to mathers, but it was certainly mat

'next step' was an astral examinationofconandoyle, which he found'queerand disagreeable' and he declined to join, although he became convinced that pullen bury was clairvoyant, at the least, and that there was more to theorderthan met the eye 'i remainunderthe impression that i brushed against something strange, and something which i am not sorry that i avoided.itwasnotspiritualism and it was not theosophy,butrather the acquisition of powers latent in the human organization, after the alleged fashion of the old gnostics or of some modern fakirs in india, though some, doubtless, would spell fakirs with an"e.'2butthesecretchiefs were not fakers. westcott was a firm believer in occult forces and mathers was a fully fledged ritual magician; it is most unlikely that any member who remained in t

n, the author of several classical books on occult subjects; kenneth mackenzie, author of the masonic encyclopaedia, and frederick hockley, famous for his crystal seeing and his mss. these and other contemporary adepts received their knowledge and power from predecessors of equal and of greater eminence but of even more concealed existence. many of them received indeed the doctrines and system of theosophy, hermetic science and the higher alchemy from a long series of practical workers whose origin is traced to the fratres r.c. of germany, which association was founded by christian rosenkreuz and his brethren so far back as1398.valentin andrea, the german theologian and mystic, has left us in his works, published in and after the year1614,an account of100thegoldendawnthe doctrines and exot

GILBERT THE MAGICAL MASON

they were not in possession of any evidence that successors of 'rosy cross the adept' still exist in england; or that any suchavault exists here or anywhere else in europe. yet that need not upset my belief, or your belief, if you hold it, that adept rosicrucians do still exist; nor willitupset the fact that i have met a person in this very blavatsky lodge (who was known to most of the elders in theosophy among you) who assured me of the truth of these assertions, and who claimed to have seen such a vault. not that i am weak enough, or so ignorant of human nature as to suppose, that any statement of mine would make you believe, nor do i want you to believe this. seeing is believing, and if you cannot see, you are not to be blamed,byme,for not believing: but take my former case astothe the

the east, christianity was gnostic,22themagical masonand that the gnostics and neo-platonists, although to a roman catholic or protestant decidedly heretical, were yet inspired by christian ideals- although they could not realize the accepted admixture of the god and man in christ, yet insisted on the christ teaching of the man jesus; similarly so we today, having mostly entered upon the eastern theosophy from a christian education, still are largely tinctured by our basic theology and still use christian language and types and symbolsinour new ideals of the higher principles of man and humanity.forexample, read the theosophic works of brothers kingsland and brodie innes. for this reason,itseems to me, that this book, explanatory of an eastern occultism yet using frequently christian term

ded knowledge by observation and experiment. i am now to point out certain resemblances, possibly entirely superficial, which seemtome to exist betweenthenarrativeofchristian rosenkreuz and the origin of the theosophic prop255 aganda.letno error be made by you as to what is here said: the rosicrucian establishment, admitting of no demonstration, may be, if it seem good to you, regarded as a myth. theosophy is to us a great fact.butfor myself i studied western mysticism twenty years before i became a pupil of this school, and i esteem it highly, and so for me it is no slight to theosophy to compare it totheworkofchristian rosenkreuz. i admitthatthe present work ofthetheosophical society is exalted in its aim, and is becorr--ig universal in its distribution and so far excels theroleoftheidea

n 1637, was the son of sir thomas fludd, treasurer of war to queen elizabeth; he practised medicine in the city of london for many years with great success. in bearstead church, kent, there is a fine monument to fludd, with a long inscription, and near by are still the rose farm and rose inn upon land he had owned. fludd became the first magus in england and wrote many learned works on kabalistic theosophy and rosicrucian doctrines, the most notable being hisapologia,1616,tractatus1617, andsummum bonum,1629.to him succeededsir kenelm digby(1603-1665),philosopher; poet and rosicrucian, author ofthe natureofman's soulandthe natureofbodies,also works upon medicine and the cure of wounds by sympathy. the rosicrucian cross of this frater was exhibited to fratres of the metropolitan college a fe

vour to extend the human faculties beyond the material towards the ethereal, astral and spiritual worlds: at the present time i understand that they use no formulated ritual, but giveoioavoceteaching, instead of written knowledge. the german collegeshave experienced a notable revival since 1900, and the teachings of rudolf steiner are considered as giving an introduction of their system of occult theosophy. several of steiner's volumes are now available in english translations, such are hisinitiation and its results, the gatesofknowledge,lindway of initiation.they are well worthy of study.thesocietas rosicruciana in scotia, as well as the societas rosicruciana in the u.s.a. were branches from the same rosicrucian source and sprang from a rejuvenation by frater robert wentworth little of th

GLOBAL FREEMASONRY

r faces of god. the manner by which god descended from incomprehensible unity into plurality was a mystery to which kabbalists devoted a great deal of meditation and speculation. obviously, this multifaceted god image admits to accusations of being polytheistic, a charge which was vehemently, if never entirely successfully, rebutted by the kabbalists. not only was the divine plural in kabbalistic theosophy, but in its first subtle emanation from unknowable unity god had taken on a dual form as male and female; a supernal father and mother, hokhmah and binah, were god's first emanated forms. kabbalists used frankly sexual metaphors to explain how the creative intercourse of hokhmah and binah generated further creation. 27 an interesting feature of this mystical theology is that, according t

GNOSTIC HANDBOOK

el and not really come to grips with the full depth of the vision held by mme. blavatsky and others such as steiner, alice bailey and max heindel. this map was developed by madam blavatsky and from the theosophical movement migrated into a range of cosmologies, it is found adapted in systems ranging from max heindel's rosicrucian cosmo conception to the work of rudolf steiner and alice bailey. in theosophy and related traditions, there is an original nothing or absence (1st c, a triune principle of will, the word and wisdom (2nd c) and a series of seven planes which bring together the other characteristics. the underworld is subsumed within the astral plane which is heindel s desire plane. the seven planes according to the rosicrucian cosmo-conception (heindel) divine plane. plane of virgi

0 while this model may be useful, especially in the creation of resonances or correspondences between phenomena (for example, relating seven planes to the seven bodies of man, seven colours and rays etc. it can also be counter traditional and reductionist. the tendency is to use the seven planes in a standard "scientific" chart and ignore the more organic view that was held of the planes in early theosophy. in the next chapter we will examine this in more detail and consider it in terms of the gnostic tradition. the kabbalistic tree of life the kabbalah is a system of some controversy, it has been heralded as the greatest mystical system of all, handed down by moses and guarded by the jewish people. the problem with this largely mythical tale is that the kabbalah was not developed til at l

and islam. after the death of his wife in the 1930's he left to spend the rest of his life in isolation in cairo, rejected the modern world. he again married and live with his egyptian wife under the name abdel wahed yahi. he died on the 7th january 1951. guenon's earliest works are meant to clear the way for a real appraisal of esotericism and gnosis, they are bitter and incisive attacks on both theosophy and spiritualism. these two works offer an insightful rejection of the syncretism and bourgeois indulgence that had become the occult movements of the period. he documents the stupidities and extremes of both movements and intimates that it is not the spirits of the dead who are communicating with spiritualists but subversive forces. he believes that these forces of counter gnosis and an

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

asily correlated to the traditional four bodies, but give offer more detail (see fig 12) gnostic theurgy page 47 the seven bodies of man the self the self only exists only in potential, it remains embryonic until awakened by transfigurative processes. it is the pneumatic light spark that is caught in matter. the theosophical and rosicruican structure of man four bodies. seven bodies seven bodies (theosophy (rosicrucian. yechidah. supreme self. higher forms of being. yechidah. mediator self. higher forms of being. ruach. spiritual soul. divine spirit. ruach. higher or intuitive soul. life spirit or higher thought. nephesh. instinctual body or prana. lower thought. nephesh. astral body desire body (three aspects. guph. physical body. dense& vital body. fig 12 gnostic theurgy page 48 the medi

and in her early life trained as a circus hand and piano teacher, as her skills as a psychic developed she became an assistant to the famous medium douglas home. she travelled widely including such exotic locations as tibet and the himalayas. in 1873 she began teaching her own form of spiritualism, but this soon gave way to her unique adaptation of the esoteric teachings which came to be known as theosophy. she believed that she was in intimate contact with the mahatmas or secret chiefs who were the spiritual masters behind mans development. they outlined to her an esoteric system of thought which was to be of great significance as the equinox of the gods unfolded. her earlier works such as isis unveiled and the secret doctrine offer encyclopaedic interpretations of the mysteries, while la

of the gods unfolded. her earlier works such as isis unveiled and the secret doctrine offer encyclopaedic interpretations of the mysteries, while later works (and works by other theosophical authors) seem to focus more on eastern than gnostic traditions, they are nevertheless of value. as time progressed annie besant and charles leadbeater (members of the inner gnostic theurgy page 216 school of theosophy) became convinced that the change they were sensing was physical rather than spiritual and they trained a young man named krishnamurti to be the embodiment of the new current. this misinterpretation brought undue stress and finally calamity on the society when krishnamurti rejected the role of world messiah. it is interesting however, to see how occultists and christians can both misinte

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

political vision that captured the imagination of many, including early socialists on the one hand and occultists on the other. these tendencies meet and overlap, and explain much about the nature of masonic and occult secrecy, 66 allen h. greenfield the cell structure common to political radicals and occultists, and the hostility of the established state and church to both. the secret chiefs of theosophy, the golden dawn and the oto may be able to, as crowley said, initiate a political movement to culminate in a world-war (or prevent one, but if paul johnson s thesis is correct, one should not conclude from this that they are immune to arrest, torture and execution. alessandro di cagliostro, almost certainly a (rather more public than would seem judicious) secret chief, was arrested and

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

space and its primary function is acceptance. zaa is a region of introspection somewhat like bag. however, bag is more heavily charged with emotions than zaa. zaa is designed to al low you to mentally digest the various experiences of your life. it is also a region of rest. it is closely associated with the deep, dreamless sleep state that you enter periodically at night, and with the devachan of theosophy. 205 des, the ego lipikas, the recorders of the karmic ledger, make an impassible barrier between the personal ego and the impersonal self, the noumenon and parent-source of the former. they circumscribe the manifested world of matter within the ring "pass-not" h.p. blavatsky, the secret doctrine after the solitude in zaa, you will be prepared to face and understand the l imitations of t

eyelid is spirit while your lower eyelid is matter. with experience you should be able to see both aspects of reality in this aethyr. 215 asp, your reincarnating ego esoteric philosophy teaches the existence of two 'egos' in man, the mortal or `personal' and the higher, the divine or' impersonal'calling the former "personality" and the latter "individuality" h.p. blavatsky, glossary to the key to theosophy the 21st aethyr is the aethyr of causation, asp. the word asp has the number 22, which is also the number for t-sa which means" the l ikeness within" and the number of paths on the tree of life. this the aethyr of the reincarnating ego. the three governors of asp are: khlirzpa keh-helee-rah-zod-pah toantom toh-ah-en-toh-em vixpalg veetz-pah leh-geh when you first enter asp you will notic

these aethyrs is your consciousness divorced of personality. this divorcing process is the purpose of the initiation in zen. 223 tan,the balance karma neither punishes nor rewards; it is simply 'the one' universal law which guides unerringly and, so to say, blindly, all other laws productive of certain effects along the grooves of their respective causation. h.p. blavatsky, glossary to the key to theosophy the doctrine of karma is plain common sense. aleister crowley, magick without tears after the initiations in pop and zen you will be ready to view the karmic balance that lies in the 17th aethyr, tan. karmic forces can be found in every aethyr below lil but in tan these forces combine to give the impression of a huge scale or balance of these forces struggling endlessly for equilibrium

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

denominations have joined the order in the past and present; but today there are no jesuits or representatives of the roman catholic church serving in any official capacity in the a.m.o.r.c, nor is there any official or unofficial connection between the a.m.o.r.c. and any religious sect or denomination. ques. what relation has the a.m.o.r.c. with other metaphysical, mystical societies, including theosophy? ans. the a.m.o.r.c. is not affiliated with any other organizations except those of the great federation of esoteric bodies which does not include the theosophical society, or any of the smaller popular mystical movements throughout the world. the work of the rosicrucian order is distinctly different from the work and teachings of these other organizations, and while amorc looks kindly u

, during the first few degrees of study, about his or her psychic status. careful study of the monograph for an hour on the night of the weekly lesson, and a few minutes' meditation on it each day, at a convenient time, plus an occasional test of any exercise, will do more for the student than anything else. previous studies and beliefs are the greatest source of trouble. members who have studied theosophy, new thought, christian science, yoga philosophy, or practical psychology for one year, two years, or five years.as is often the case.believe that they should see some special good coming from the rosicrucian teachings after ten weeks of study. they attempt to compare the knowledge gained through our teachings in ten weeks with what they have learned in five years from other systems.alwa

HELENA BLAVATSKY THE KEY TO THEOSOPHY

in the theatre made one mad rush towards the door. itwas like the sudden outburst of a dam, a human torrent, roaring amid a shower of discordant notes, idioticsqueakings, prolonged and whining moans, cacophonous cries of frenzy, above which, like the detonations ofpistol shots, was heard the consecutive bursting of the four strings stretched upon the sound-board of thatbewitched violedthe key to theosophy- hp blavatsky.txt the key to theosophy dedicated by "h.p.b" to all her pupils, that they may learn and teach in their turn. the key to theosophy a clear exposition in the form of question and answer of the ethics, science, and philosophy for the study of which the theosophical society has been founded. h.p. blavatsky preface the purpose of this book is exactly expressed in its title, the

y- hp blavatsky.txt the key to theosophy dedicated by "h.p.b" to all her pupils, that they may learn and teach in their turn. the key to theosophy a clear exposition in the form of question and answer of the ethics, science, and philosophy for the study of which the theosophical society has been founded. h.p. blavatsky preface the purpose of this book is exactly expressed in its title, the key to theosophy, and needs but few words of explanation. it is not a complete or exhaustive textbook of theosophy, but only a key to unlock the door that leads to the deeper study. it traces the broad outlines of the wisdom-religion, and explains its fundamental principles; meeting, at the same time, the various objections raised by the average western inquirer, and endeavoring to present unfamiliar con

theosophy, but only a key to unlock the door that leads to the deeper study. it traces the broad outlines of the wisdom-religion, and explains its fundamental principles; meeting, at the same time, the various objections raised by the average western inquirer, and endeavoring to present unfamiliar concepts in a form as simple and in language as clear as possible. that it should succeed in making theosophy intelligible without mental effort on the part of the reader, would be too much to expect; but it is hoped that the obscurity still left is of the thought and not of the language, is due to depth and not to confusion. to the mentally lazy or obtuse, theosophy must remain a riddle; for in the world mental as in the world spiritual each man must progress by his own efforts. the writer cann

iritualistic teachings as to the postmortem life, and to showing the true nature of spiritualistic phenomena. previous explanations of a similar kind have drawn much wrath upon the writer's devoted head; the spiritualists, like too many others, preferring to believe what is pleasant rather than what is true, and becoming very angry with anyone who destroys an agreeable delusion. for the past year theosophy has been the target for every poisoned arrow of spiritualism, as though the possessors of a half truth felt more antagonism to the possessors of the whole truth than those who had no share to boast of. very hearty thanks are due from the author to many theosophists who have sent suggestions and questions, or have otherwise contributed help during the writing of this book. the work will b

t more antagonism to the possessors of the whole truth than those who had no share to boast of. very hearty thanks are due from the author to many theosophists who have sent suggestions and questions, or have otherwise contributed help during the writing of this book. the work will be the more useful for their aid, and that will be their best reward -h.p. blavatsky 1889 contents page 1 the key to theosophy- hp blavatsky.txt preface theosophy and the theosophical society 1 the meaning of the name 1 the policy of the theosophical society 4 the wisdom-religion, esoteric in all ages 7 theosophy is not buddhism 12 exoteric and esoteric theosophy 15 what the modern theosophical society is not 15 theosophists and members of the t.s. 18 the difference between theosophy and occultism 23 the differe

HINE P OVEN READY CHAOS

ysics students, etc. it all helps with creating the belief buffer. it needn t actually be hard science, psuedoscience works just as well, as the number of new age books asserting that crystals store energy just like a computer chip does shows. i m not trying to be picky (okay, just a bit, and equally, since its the belief factor which is the important thing, then you could use astrology, alchemy, theosophy or whatever else strikes your fancy, so long as you (or someone else) find it coherent& useful. just because you re being scientific doesn t mean that you have to be serious at the same time. chaos silliness it was the discordians that pointed out that amidst the long list of dualisms that occultists were fond of using, the opposites of humour/seriousness had been left aside. humour is i

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

career was brief. he was initiated in montefiore lodge no. 1017 (whose membership was almost entirely jewish) in october 1886 (aet. 29) but resigned in june 1889, three months after he began to correspond with ayton. it is possible that freemasonry did not satisfy his desire for further knowledge of 'the hidden mysteries of nature and science- the phrase is masonic- and supposed that alchemy and theosophy ala blavatsky would provide a better guide to the territory that interested him. in 19 2 he claimed to possess a library of over 10,000 books on alchemy and occultism, including 'a fine set of the works of thomas taylor, the platonist. he found his way to the g.d. in 1894 but resigned from the isis urania temple in london in the autumn of 1897 after a spectacular row with macgregor mathe

(thebrotherhood of the rosy cross, 1924, p. 569, his 'health had been seriously damaged by the us of drugs or occu t purp?s s. george redway acquired his books on occult ph.t1osophy and similar subjects, including a number of hockle manuscnpts. a copy of redway's catalogue is in the library of the united grand lodge of england. 4 countess wachtmeister was one of the many titled early converts to theosophy. she joined the t.s. in 1881 and became a close friend and associate of madame blavatsky. the 'nobility' included th ba oness .de pal andt who joined, the golden dawn early in 189 i an resigned iii apnl 1893. a note in a complete list of g.d. members 1887- 97 described her as 'no good. 13 chacombe vicarage 29 august 1889 you asked me i think to tell you of any of behmen's [jakob boehme's

cal society business and by the summer of 1889 was practically running the blavatsky lodge. she became co-editor (with h.p.b) of lucifer in september 1889. burrows was also active in t.s. affairs. by 1891 they considered themselves sufficiently expert in theosophical doctrines to appear as co-authors of a glossary oftheosophical terms. annie besant was clearly destined to be h.p.b.'s successor as theosophy's leading figure in great britain and even internationally, and this in fact happened after blavatsky's death. however, her meteoric career in the international theosophical movement was to be accompanied by a succession of internecine quarrels which are outside the scope of these notes. it is hardly surprising that ayton knew little about burrows or, indeed, that he informed gardner tha

nded over forty years, which suggests that he began them c. 187 -5. thus i assume that he was born c. 1850. according to a letter to myself from mr gilbert 'he also wrote an article "the adeptship ofjesus christ" which appeared in themedium and daybreak, 2 september 1881, p.556. this, and other papers, brought a violent response from the theosophist in october and november 1881. kohn had attacked theosophy with gusto bringing paracelsus to his aid' in his 'hermetica' catalogue no. 25 (summer 1981) mr gilbert described kohn as an austrian emigre. in this catalogue mr gilbert listed seven of kohn's alchemical manuscripts. there was evidently a traffic in such manuscripts between ayton, kohn and percy bullock('levavi oculos' in the golden dawn. thus kohn's copy of 'oeuvre de jean saulnier aso

HP LOVECRAFT A DARK LORE

onger during the period of the sculptor's delirium. over a fourth of those who reported anything, reported scenes and half-sounds not unlike those which wilcox had described; and some of the dreamers confessed acute fear of the gigantic nameless thing visible toward the last. one case, which the note describes with emphasis, was very sad. the subject, a widely known architect with leanings toward theosophy and occultism, went violently insane on the date of young wilcox's seizure, and expired several months later after incessant screamings to be saved from some escaped denizen of hell. had my uncle referred to these cases by name instead of merely by number, i should have attempted some corroboration and personal investigation; but as it was, i succeeded in tracing down only a few. all of

HP LOVECRAFT THE CALL OF CTHULHU

ger during the period of the sculptor's delirium. over a fourth of those who reported anything, reported scenes and half-sounds not unlike those which wilcox had described; and some of the dreamers confessed acute fear of the gigantic nameless thing visible towards the last. one case, which the note describes with emphasis, was very sad. the subject, a widely known architect with leanings towards theosophy and occultism, went violently insane on the date of young wilcox's seizure, and expired several months later after incessant screamings to be saved from some escaped denizen of hell. had my uncle referred to these cases by name instead of merely by number, i should have attempted some corroboration and personal investigation; but as it was, i succeeded in tracing down only a few. all of

ISIS UNVEILED

e him under the disfigured nato-philoneaa mask, not as when the disciples heard him on the mount. so far then the heathen philosophy had helped them in the building of the principal dogma. but when the theurgists of the third neo ^atonic school, deprived of their ancient mysteries, strove to blend the doctrines of plato with those of aristotle, and by combining the two philosophies added to their theosophy the primeval docbioes ot the oriental kabala, then the christians from rivals became persecutors. once that the metaphysical allegories of plato were being prepared to be discussed in pubuc in the form of grecian dialectics, all the elaborate system of the christian trinity would be unraveled and the divine pres- tige completely upset. the eclectic school, reversing the order, had adopte

h centuries. had not the emperor sent in 3s9 to alexandria a rescript which was forced from him by the christians for the destruction of every idol, our own century would never have had a christian mythological pantheon of its own. never digitizecoy google maby-vmgm only isis eechristened 41 did the xeo-platonic school reiich such a height of philosophy as when nearest its end. uniting the mystic theosophy of old egypt with the refined philosophy of the greeks; nearer to the ancient mysteries of thebes and memphis than they had been for centuries; versed ia the science of soothsaying and divination, as in the art of the therapeutiaia; friendly with the acutest men of the jewish nation, who were deeply imbued with the zoroastnan ideas, the neo-platonists tended to amal- gamate the old wisdo

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

rines (assumed or supposed, have puzzled the ages; in the intenser degree, still, in the present time; as the inquisitive reception of the authors first edition of the rosicrucians abundantly proved. dr. ginsburg says of the cabala, or kabbalah (regarding the mysteries of which the rosicrucians claimed to be the only true exponents, that it is a system of religious philosophy, or more properly of theosophy, which has not only exercised, for hundreds of years, an extraordinary influence on the mental development of so shrewd a people as the jews, but has captivated the minds of some of the greatest t viii preface thinkers of christendom in the sixteenth and seventeenth centuries. it and all that refers to it therefore claims the greatest attention of both the philosopher and the theologian

ies. it and all that refers to it therefore claims the greatest attention of both the philosopher and the theologian. the thinkers of the past days, after restlessly searching for a scientific system which should disclose to them the deepest depths of the divine nature, and approve to the understanding the real tie which binds all things together, found the craving of their mind satisfied by this theosophy. we say enough in reference to the august possessors of this knowledge when we remind the reader that among those who knew how to wield (and to adapt, the stupendous acquisition to which they were supposed to have at last penetrated, were raymond lully, the celebrated scholastic, metaphysician, and chemist (died 1315; john reuchlin, the renowned scholar and reviver of oriental literature

crucians criticised. 1 chapter the second. singular adventure in staffordshire. 5 chapter the third. insufficientcy of worldy objects. 13 chapter the fourth. the hermetic philosophers. 19 chapter the fifth. an historical adventure. 27 chapter the sixth. the hermetic brethren. 32 chapter the seventh. mythic history of the fleur-de-lis. 58 chapter the eighth. sacred fire. 54 chapter the ninth. fire-theosophy of the persians. 65 chapter the tenth. ideas of the rosicrucians as to the character of fire. 74 xiv contents chapter the eleventh. page. monuments raised to fire-worship in all countries. 85 chapter the twelfth. druidical stones and their worship. 100 chapter the thirteenth. inquiry as to the possibility of miracle. 114 chapter the fourteenth. can evidence be depended upon? examination

tar as the harbinger in the moon's embrace. meaning the divine post-diluvian remission and reconciliation. thus the sublime mahometan mythic device or cognisance the crescent of the new moon (lying on her back, and the shining star in this display: or rather the new moon, as thus" the beaus ant of the templars. 51 grandly mystic banner, denominated beaus ant( beau- s ant, revealing a whole occult theosophy to the initiate, which the leaders of the templars undoubtedly were. the difference between these two figures, fig. 8 and fig. 9, is, that the fly of the ensign marked fig. 9 is bifurcated (or cloven) in the lighted part. we subjoin the representation of the wondrous banner of the poor soldiers of the temple, as depicted abundantly on the spandrels of the arches of the temple church, lon

he real .beliefs of the egyptian priests were never (indeed, they dared not so have been) hazarded in sigma, or writing, or hieroglyphic of any kind being forbidden to be spoken, still more written. consequently all supposed readings of hieroglyphics are guesswork only implying earnest and plausible but mistaken effort alone. from the breast of a mummy (museum, lond. univ) chapter the ninth. fire-theosophy of the persians. he fire-philosophers, or philosophi per ignem, were a fanatical sect of philosophers, who appeared towards the close of the sixteenth century. they made a figure in almost all the countries of europe. they delcared that the intimate essences of natural things were only to be known by the trying efforts of fire, directed in a chemical process. the theosophists also insist

K AMBER THE BASICS OF MAGICK

f your head, flowing down around you and covering you. at the same time imagine you are throwing away any 'problem' vibes. maintain the visualization for a half a minute or longer. good way to help you handle your emotions, and to control worry or anger. review questions 1) what is a microcosm? 2) list the four worlds. explain. 3) what is an affirmation? give an example. book list geoffry hodson, theosophy answers some problems of life. the basics of magick get any book for free on: www.abika.com 13 marc edmund jones, key truths of occult philosophy. marion weinstein, positive magic. nelson& ann white, the wizard's apprentice. beatrice bruteau, the psychic grid* magick 4- elements and forces* the ancients divided the world into four basic principles or *elements- earth, water, fire, and ai

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

khmoni, donnolo s commentary on sy. donnolo was a tenth-century doctor whose medical tracts on herbal prescriptions came to be overshadowed by his cosmological writings, in particular sefer hakhmoni. donnolo brought together jewish and non-jewish ideas about astronomy and astrology, but fell short of creating a unified, organized system. further on donnolo s commentary, see elliot r. wolfson, the theosophy of shabbetai donnolo, with special emphasis on the doctrine of sefirot in his sefer hakmoni, in jewish history, vol. 6, nos. 1-2 (haifa: haifa university press, 1992; and joseph dan, medieval jewish influences on renaissance concepts of harmonia mundi, in aries (new series, vol. 1, no. 2 (leiden: brill, 2001. saadia gaon s commentary on sy, tafsir kitab al-mubadi, referred to so often, h

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

er hadani. belize city: providence university, 2006. gas moshe idel demonstrated, this book is incorrectly attributed to rabbi shem tov de leon. its apparently true author is a direct disciple of avraham abulafia, natan ben saadyah harar. h (fabrizio lanza fs preface, page vi. for information, go to www.everburninglight.org. wolfson, elliot r. abraham abulafia.kabbalist and prophet: hermeneutics, theosophy and theurgy [sources and studies in the literature of jewish mysticism, 7. culver city: cherub press, 2000. this work incorporates the following articles: 1. gthe doctrine of the sefirot in the prophetic kabbalah of abraham abulafia, h parts i and ii, in jewish studies quarterly, vol. 2, no. 4 and vol. 3, no. 1 (tubingen: mohr siebeck, 1995 and 1996. 2. gmystical rationalization of the c

r: the book of enlightenment (1983) 2. lawrence fine. safed spirituality: rules of mystical piety, the beginning of wisdom (1984. the final development of jewish mysticism covered in scholem fs major trends is hasidism, on which i have not developed an extended bibliography. however, i can suggest three works to provide a foundation: 1. rachel elior. the paradoxical ascent to god: the kabbalistic theosophy of habad hasidism. albany: state university of new york press, 1993. 2. moshe idel. hasidism: between ecstasy and magic. state university of new york press, 1995. 3. rivka schatz-uffenheimer. hasidism as mysticism. quietistic elements in eighteenth- century hasidic thought. princeton/ jerusalem: princeton university press and magnes press, 1983. three of the books listed above (dan and k

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

aculties of the kind mentioned in the foreword, which, among other things, enable me to remember the previous existences through which i have passed. the idea of pre-existence may be new to some of my readers(*those who wish to learn more about this most fascinating subject should read reincarnation, by the v. e. e. ills. e. e. bro. e. a. besant, and the chapter on reincarnation in my textbook of theosophy) i do not propose now to advance arguments in its favour, though they exist in abundance, but simply to state that for me, as for many others, it is a fact of personal experience. the only one of those previous lives of mine with which we are here concerned was lived some four thousand years before christ in the country which we now call egypt. 3. when i was initiated into freemasonry in

above the square, and it symbolizes the fact that the soul is hovering over the lower body at that stage, but yet can hardly be said to be working through it. later on that flap is turned down, showing that the soul is within the body and acting through it. he tells us also how the lambskin is first of all a symbol of purity, but also typifies the blankness of the undeveloped soul, or of what in theosophy is called the causal body. in that, as some of us know, in the course of development a great quantity of glorious colour shows as new vibrations are awakened in it. some account of that will be found, illustrated with coloured plates, in man, visible and invisible. 321. bro. wilmshurst further explains that the pale sky-blue colour of the rosettes on the f.c. apron and the blue lining an

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the mysteries of egypt. he sees in the literature of the kabbala a written and exoteric portion of certain teachings belonging to the jews, though handed down along an independent line, which may nevertheless have crossed that of our own craft and influenced it to some extent in later days. there is much in the kabbala which throws light upon our ceremonies and symbols, and a study of kabbalistic theosophy may be of both profit and interest to the mason. 300. the briefest summary is all that we can attempt here(*see the secret tradition in israel, the secret tradition in freemasonry, a new encyclopaedia, all by bro. a. e. waite) the literature of the kabbala represents a growth of many centuries under the influence of many types of thought- jewish, gnostic, neo-platonic, greek, arabic and

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

adition and became familiar with barrett s the magus. under the pen name eliphas levi, constant published dogma and ritual of high magic, history of magic, and key of the great mysteries in the 1850s. levi over the next decades became the teacher of members of such diverse groups as rosicrucians, ritual magicians, and witches. in mid-nineteenth century england, spiritualism and what was to become theosophy were having a major cultural impact.members of these groups said they received messages from the world of the spirits. by 1855, the yorkshire spiritual telegraph, england s first spiritualist newspaper, was being published. this helped to stir popular interest in the supernatural. around this time, the societas rosicruciana in anglia (sria) was formed in england in 1865 by robert wentwor

later magical groups. in the 1850s and 1860s, a group using barrett s the magus as a text gathered around a psychic named fred hockley, and began trying to get barrett s and levi s magic formulas to actually work. hockley owned a set of mysterious magical manuscripts, on which he based his magical authority. the late nineteenth century saw the rise of spiritual occultism, which, as represented by theosophy, rudolf steiner, gurdjieff, and ouspensky, and a ritual-magical wing (various rosicrucian organizations, the hermetic order of the golden dawn, and its offshoots, denies that it is a religion. it is the mindset of spiritual occultism that leads most modern occult organizations to deny that they are religions. however, they exhibit the same ambiguous relation between their foundational my

LIBER LXVII THE SWORD OF SONG

ems likely, as he is unfortunately himself a western, and in the same quagmire of misapprehension as prof. max m ller and the rest. madame blavatsky.s work was to remind the hindus of the excellence of their own shastras* to show that some westerns held identical ideas, and thus to countermine the dishonest representations of the missionaries. i am sufficiently well known as a bitter opponent of .theosophy. to risk nothing in making these remarks. i trust that the sense of public duty which inspires these strictures will not be taken as incompatible with the gratitude i owe to him for his exceedingly sympathetic and dispassionate review of my .soul of osiris. i would counsel him, however, to leave alone the brixton chapel, and to .work up from his appreciation of the .soul of osiris. to th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

human knowledge, while maintaining absolute secrecy concerning their personalities and their organization. the fourth postulate the apparent incongruities of the rosicrucian controversy have also been accounted for by a purely transcendental explanation. there is evidence that early writers were acquainted with such a supposition--which, however, was popularized only after it had been espoused by theosophy. this theory asserts that the rosicrucians actually possessed all the supernatural powers with which they were credited; that they were in reality citizens of two worlds: that, while they had physical bodies for expression on the material plane, they were also capable, through the instructions they received from the brotherhood, of functioning in a mysterious ethereal body not subject to

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e university and the skull and bones. it is known thatgeorge hw bush is a distant cousin of the queen of england, part of the black nobility which traces itspower back 5,000 years. 1948 crowleyean ritual magic allegedly worked by jack parsons and reputed naval intelligence agentron hubbard, who would later found the church of scientology, based on initiatory grades and a cos-mology reminiscent of theosophy. interestingly, the symbol of scientology is identical to the crowleyemblem depicted in the book of thoth. hubbard is reported to have maintained that he was a reincarna-tion of cecil rhodes. 1948 assassination of gandhi in india. 1948 israel creates central institute for intelligence and security. 1948 world council of churches founded in amsterdam, holland. 1948 operation ohio, a cia p

MORALS AND DOGMA

ondition of the symbolic degrees, they are disguised and overlaid with fiction and absurdity, or present themselves as casual hints that are passed by wholly unnoticed. the distinction between the esoteric and exoteric doctrines (a distinction purely masonic, was always and from the very earliest times preserved among the greeks. it remounted to the fabulous times of orpheus; and the mysteries of theosophy were found in all their traditions and myths. and after the time of alexander, they resorted for instruction, dogmas, and mysteries, to all the schools, to those of egypt and asia, as well as those of ancient thrace, sicily, etruria, and attica. the jewish-greek school of alexandria is known only by two of its chiefs, aristobulus and philo, both jews of alexandria in egypt. belonging to

arly known as the knowledge of the word. amun, at first the god of lower egypt only, where moshah was reared [a word that in hebrew means truth, was the supreme god. he was styled"_the celestial lord, who sheds light on hidden things" he was the source of that divine life, of which the _crux ansata_ is the symbol; and the source of all power. he united all the attributes that the ancient oriental theosophy assigned to the supreme being. he was the [greek: p? a (pleroma, or"_fullness of things" for he comprehended in himself everything; and the light; for he was the sun-god. he was unchangeable in the midst of everything phenomenal in his worlds. he _created_ nothing; but everything _emanated_ from him; and of him all the other gods were but manifestations. the ram was his living symbol; wh

ical personage, who, like hermes, or zoroaster, unites human attributes with divine, and is himself the god whose worship he introduced, teaching rude men the commencements of civilization through the influence of song, and connecting with the symbol of his death, emblematic of that of nature, the most essential consolations of religion. the mysteries embraced the three great doctrines of ancient theosophy. they treated of god, man, and nature. dionusos, whose mysteries orpheus is said to have founded, was the god of nature, or of the moisture which is the life of nature, who prepares in darkness the return of life and vegetation, or who is himself the light and change evolving their varieties. he was theologically one with hermes, prometheus, and poseidon. in the egean islands he is butes

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

he is married to george wilson. they have three sons and plan to emigrate to new zealand as soon as possible where they will continue personal magickal work, writing, and teaching yoga. carl l weschcke, born september 10, 1930, b.s. in business administration, work toward doctorate in philosophy, d. ph. mag (honorary, certificate in clinical hypnosis. lifelong student of the occult, starting with theosophy, several years of work with crowley materials and as a correspondence student with the society of the inner light, study of jungian psychology and yoga. high priest in wicca, and administrator general aurum solis. president of llewellyn publications since 1960. david godwin, born in 1939 in dallas, texas, is a long-time student of esoteric lore. learned and knowledgeable about cabalistic

of the famous and learned masonic encyclopaedia; and frederick hockley possessed of the power of vision in the crystal, and bhose manuscripts are high$ esteemed. these ind other contemporary d e of t i this order received their knowledge and vower from predecessors of equal and even of greater eminence. they receivgd indged and havi handed down to;s their doc16 the golden dawn trine and system of theosophy and hermetic science and the higher alchemy from a long series of practised investigators whose origin is traced to the fratres roseae crucis of germany, which association was founded by one christian rosenkreutz about the year 1398 a. d "the rosicrucian revival of mysticism was but a new development of the vastly older wisdom of the qabalistic rabbis and of that very ancient secret know

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

, thosephilosophers of the rosae cross, of the second order, whose constant study is natural and revealedreligion, whose knowledge of the soul and all thereto pertaining is great; but as to these confreres,they can but say to you 'if that which thou seekest thou findest not within thee, thou wilt never findrituals of the societas rosicrucianis in angliasecond section48 it without thee'.apart from theosophy and divinity, as rosicrucians we discuss at our leisure moments, that occultphilosophy, adopted by plato, from the more ancient mysteries, and which consisted of threeprincipal parts. first the proceeding from the doctrine of the "soul of the world. second, thatderived from the consideration of numbers, letters and sacred words; and, third that resulting from apure and holy life, and the

ROBERT KIRK WALKER BETWEEN WORLDS

y with such publications. while there is no proof that kirk is formally writing within the hermetic tradition, and no detailed evidence that he had studied it, it nevertheless remains as an undertone in his approach to his subject material and the development and proofs of his argument. he is dealing with folklore, as we might call it today, but he approaches it from the standpoint of renaissance theosophy. worldwide copyright 1990, 1998-2001 ,rj.stewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_1.htm (8 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 10-18) flip to page# introduction 10 this underlying stance in kirk's writing leads to our third area of possible misconception, for he is not making an antagonistic or a historical or eve

from classical norse, celtic and other european myths and legends and from archaeological evidence. we also have a wide range of texts from the renaissance period onwards, in which such perennial metaphysical and magical themes and systems are restated in various ways although kirk's book is always declared to be a text or collection of folklore, it often reads like a book on alchemy renaissance theosophy, or esoteric spiritual arts. it is only fair to state firmly at this point, that many of the medieval and renaissance magical and mystical texts and systems can only be truly interpreted in the light of folklore and collective tradition, and that scholars specializing in these texts often totally miss their true ground of http//www.dreampower.com/kirk_wbw/pg_10.htm (4 of 8 [10/9/2001 12:

RUBY TABLET OF SET

phical idealism which in america became visible in the movement called transcendentalism. what has been termed the metaphysical movements in america represent a blossoming of this old alternative tradition in the atmosphere of religious freedom and relative secularity of nineteenth century america. the three main branches of metaphysical religion emerged in the nineteenth century as spiritualism, theosophy, and new thought. each affirmed the reality of a spiritual reality of which the visible material world was but a pale reflection. spiritualism was built around the belief in the possibility of contacting the spiritual world, specifically the spirits of the departed, through the use of the talents of very special people called mediums. spiritualism became a fad in the 1850s and then settl

piritualism was built around the belief in the possibility of contacting the spiritual world, specifically the spirits of the departed, through the use of the talents of very special people called mediums. spiritualism became a fad in the 1850s and then settled into a quieter existence as a new religious movement. the universal church of the master described below is a typical spiritualist group. theosophy grew out of spiritualism but directed its contact to a more evolved group of spiritual being who comprise what was thought of as the spiritual hierarchy of the cosmos. these masters spoke to the leaders of the theosophical society, which became the source of a number of groups as new claims to contact with the masters were put forth. the "i am" religious activity and the church universal

SALMANRUSHDIE THESATANICVERSES

tic love in their eyes. off-screen, he lived alone in two empty rooms near the studios and tried to imagine what women looked like without clothes on. to get his mind off the subject of love and desire, he studied, becoming an omnivorous autodidact, devouring the metamorphic myths of greece and rome, the avatars of jupiter, the boy who became a flower, the spider-woman, circe, everything; and the theosophy of annie besant, and unified field theory, and the incident of the satanic verses in the early career of the prophet, and the politics of muhammad's harem after his return to mecca in triumph; and the surrealism of the newspapers, in which butterflies could fly into young girls' mouths, asking to be consumed, and children were born with no faces, and young boys dreamed in impossible deta

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

nt in the modern world. members of this movement believe that one way to do so is to absorb western knowledge through education. the parsi reform movement also calls for less emphasis on rituals. its teachings are at odds with traditional zoroastrianism in several ways. the followers of this movement believe that death is a release from bondage and that the world is not essentially good. 4. parsi theosophy: theosophy is a philosophical approach to religion based on spiritual insight. as a worldwide movement theosophy began in the nineteenth century in new york with the foundation of the theosophical society. parsi theosophists believe that the zoroastrian scriptures, particularly in the original language, are a world religions: almanac 449 zoroastrianism source of this mystical, or spiritu

nvolved with an occult group, the fellowship of crotona, which was led by the daughter of an early member of the theosophical society. the theosophical society is a mystical religious and philosophical movement founded in new york city in 1875. the society combines buddhist and hindu beliefs and seeks to investigate the universe and humanity s place in it. the fellowship of crotona practiced both theosophy and rosicrucian rituals. the rosicrucians are an organization devoted to the study of ancient mystical, philosophical, and religious principles. the crotona group claimed to be a line of hereditary witches, with secret knowledge passed down to them for hundreds of years( modern-day research indicates the group was only two decades old at the time of gardner s involvement with them) they

SEPHER YETZIRAH WESTCOTT

read as lecture before "the hermetic society of london" in the summer of 1886, dr. anna kingsford, president, in the chair. some of the notes were the explanations given verbally, and subsequently in writing, to members of the society who asked for information upon abstruse points in the "sepher" and for collateral doctrines; others, of later date, are answers which have been given to students of theosophy and hermetic philosophy, and to my pupils of the study groups of the rosicrucian society of england. sepher yetzirah the book of formation chapter i section 1. in thirty-two (1) mysterious paths of wisdom did jah (2) the jehovah of hosts (3) the god of israel (4) the living elohim (5) the king of ages, the merciful and gracious god (6) the exalted one, the dweller in eternity, most high

SPENSER THE CULT OF THE ALL SEEING EYE 1960

s, the lotus was the symbol of osiris and isis. it was esteemed a sacred ornament by the priests (ibid, p. 477) the six-pointed star is the great oriental talisman known as the seal of solomon. its meaning and the identity of osiris and isis will be explained in part ii on the great seal of the united states. the arc of light on the bookplate is the en soph, from the cabalistic writings (mystical theosophy) which teach that it created the world by virtue of ten emanations from the infinite one. the emanations, or sephiroth, are arranged into a form called the tree of life, which in turn is vertically composed of three pillars. c. w. king, in his gnostics (p. 12) states that the two outer pillars "figure largely amongst all the secret societies of modern times, and naturally so; for these i

e.16 the literalure on the mystic meaning of the seal is extensive and amazing. it appears that almost every secret fraternity, society and movement in the country has claimed the seal's reverse side as its own. celestia root lang wrote:17 "the reverse side must have been designed by a mystic, one versed in symbolism. all true theosophists ought to be able to see. the connecting link between true theosophy and the reverse side of the seal of the united states. the time will come. when the white stone will become the headstone of the corner of our government. in proclaiming a new religion in which all spiritual currents flowing from every religion shall meet in the perfection of the white stone [capstone over the pyramid] teaching o f. spiritual unfoldment. having neither dogma nor doctrine

ounding member of the santa barbara center is defense secretary robert s. mcnamara who along with dr. zitko is a sponsor of the temple of understanding, the 85,000,000 "spiritual un" for the six major faiths. like all world government projects the temple's "project of understanding" just happens to coincide with a similar drive in great britain where fabian socialism was hatched under the wing of theosophy. implementing britain's 1944 education act for teaching "comparative religion" a pilot project has been set up to take nine and ten-year-old children in a state school to hear informal talks by various ministers of different faiths -48- the children were required to write essays on these interfaith experiences. the native exponents of hinduism, islam and buddhism visited the school to fu

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

fragment 119. 34. reincarnation formed an important element in the thought of several pre-socratic thinkers, notably empedocles and of course pythagoras. rudolf steiner arrived at an understanding of reincarnation, not through ancient doctrines, but out of evolutionary and developmental ideas, and the factors that shape the life of modern individuals; see the re-embodiment of the spirit, ch. 2 in theosophy (anthroposophic press, hudson, 216 christianity as mystical fact ny, 1994; reincarnation and karma: their significance for modern culture (anthroposophic press, hudson, ny, 1992. 35. empedocles, fragment 11. the main fragments of empedocles are included in kirk, raven, and schofield, the presocratic philosophers, pp. 280ff. 36. fragment 12. 37. fragment 15. all three fragments are from e

in him (r.st) for initiation-stages dramatized in the gospels, see further rudolf steiner, the gospel of st. john (anthroposophic press, hudson, ny, 1962. jesus provides the prototype for christian initiation by living the divine pattern: steiner should not be misunderstood that he was being led through a training in spiritual development; cf. steiner s comments in man in the light of occultism, theosophy and philosophy (spiritual science library, blauvelt, ny, 1989, pp. 155-156. 94. 1 john 1:1, 1:3. 95. augustine, against mani s so-called fundamental epistle, 6. 96. matthew 28:20. 97. otto schmiedel, die hauptprobleme der leben jesu-forschung (t bingen and leipzig, 1902, p. 15. 98. adolf harnack, the essence of christianity. 99. see above, pp. 152ff. 100. see above, pp. 91ff. for an impo

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

ned as the effort put forth by the lying men at the top echelons to keep lower-level members in darkness. in the encyclopedia of freemasonry, editor dr. albert mackey, 33, a former sovereign grand commander, claims that secrecy, silence, and deceit in other words, hoodwink, is an absolute necessity so that "the mysteries of our art should be preserved."18 helena blavatsky, co-mason and founder of theosophy, was unusually candid when she once remarked "what is one to do, when in order to rule men, it is necessary to deceive them..for almost invariably the more simple, the more silly, and the more gross the phenomenon, the more likely it is to succeed."19 listen to the admission of albert pike, former sovereign grand commander who masonic historian manley p. hall, 33, magnificently praised a

d of the men of jahbuhlun 65 u.s. civil war officers displaying the masonic sign of the brotherhood of jahbuhlun. left is major robert anderson of the confederate army and at right is general george mcclellan, union general of the army of the potomac (photos from the florida mason, january, 2004, p. 7) russian mikhail katkov (1818-1880, occult publisher of moscow gazette. katkov brought hindu and theosophy teachings to russia. he also published some books of russian mystic, helena blavatsky. 66 codex mag1ca above, john wilkes booth (left, a well known stage actor, with his brothers in a production of caesar, in 1864, just a year before he assassinated president abraham lincoln. booth and his elder brother, edwin, were both members of the masonic lodge, but because of john wilkes' notoriety

is clearly a staged event, and both the publisher and robertson full well knew what they were doing. robertson has long been allied with the vatican's sovereign military order of the knights of malta (smom. his father, as a u.s. senator from virginia, was chairman of the senate banking and currency committee. for he's a jolly good fellow 89 annie besant, a co-mason (women's branch) took over the theosophy cult at the passing of colonel olcott. the logo of theosophy is blatantly occultic, combining the crowned oroboros serpent with both the jewish star of david, or six-pointed star, and the encircled swastika. another photo of theosophist annie besant giving the sign. besant, like her mentors, colonel olcott and russian mystic helena blavatsky, believed in the "pure doctrine" of lucifer, w

"el diablo" shows his horns- the devil rides out 1 33 134 codex magic a helen keller (1880-1968, shown here at her desk, creator of the deaf signing system. the brilliant keller was a pitiful character in some ways. stricken blind and deaf at an early age, she nevertheless went on to considerable achievements in life. but helen keller also got involved in occultic sects like swedenborgianism and theosophy. did her membership in these groups inspire keller to choose a hand sign for the deaf, translated as "i love you, which is today often used interchangeably with the universal "i love (and/or worship) satan" hand sign? helen keller with alexander graham bell. keller wrote a book, my religion, in which she explained her occult religious views and her enthusiasm for the teachings of mystic

e a book, my religion, in which she explained her occult religious views and her enthusiasm for the teachings of mystic emmanuel swedenborg. was the architecture of the deaf signs based on keller's aberrant religious views? these u.s. postal stamps depicting the deaf's "i love you" sign are shocking, to say the least. the inventor of the deaf signing system was herself an occultist and devotee of theosophy, the hindu/occult group founded by russian mystic helena blavatsky, author of the secret doctrine "el diablo" shows his horns-the devil rides out 135 academy award-winning actor kevin spacey, who is acknowledged as a homosexual. the mysterious painting on the wall directly behind spacey is of lucifer, with horns, amidst the flames of hell. the revealing but quite subtle message below rea

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ions near-death experiences the mystery schools dionysian mysteries eleusinian mysteries hermetic mysteries orphic mysteries pythagorus tribal religions burial mounds land of the grandparents how the major religions view reincarnation buddhism christianity hinduism islam judaism contemporary mystery schools and reincarnation akashic records anthroposophy association for research and enlightenment theosophy experiential quests into past lives hypnotic regression into past lives bridey murphy past-life therapy ian stevenson introduction children take the continuity of life for granted. it is the fact of death that has to be taught. self-preservation is one of humankind s most powerful instincts, transcending the grave itself, for the desire for immortality, an afterlife, is nothing else than

nited states, the men and women who are most often attracted to the modern mystery schools are those who have grown dissatisfied with the teachings of christianity and what they consider to be its restrictive religious doctrines concerning the afterlife and rebirth. each of the contemporary mystery schools examined in this section anthroposophy, the association for research and enlightenment, and theosophy accept the concept of reincarnation and blend many of the beliefs of christianity and judaism with traditional teachings of hinduism and buddhism. in his classic work, the varieties of religious experience, william james (1842 1910) has this to say regarding the oneness and unity of the mystical traditions: this overcoming of all the usual barriers between the individual and the absolute

ness. rudolf steiner (1861 1925) was the head of the german theosophical society until 1912, when he broke away to form his anthroposophical society. steiner s objections with the theosophists were mainly that they didn t revere jesus and christianity as special. however, he had no problem incorporating reincarnation and karma into his beliefs. helena petrovna blavatsky (1831 1891, the founder of theosophy in collaboration with henry steele olcott (1832 1907, had no problem with christianity, but she preferred focusing on its esoteric traditions, which united it with all other religions. she popularized the study of reincarnation and past lives in europe and the united states and introduced many occult and metaphysical concepts which flourished in the new age movement of the 1970s. the con

hem. m delving deeper cayce, hugh lynn. venture inward. new york: paperback library, 1966. cerminara, gina. many mansions. new york: william morrow, 1950. stearn, jess. edgar cayce: the sleeping prophet. new york: doubleday, 1967. steiger, brad. returning from the light. new york: signet inspiration, 1996. sugrue, thomas. there is a river: the story of edgar cayce. new york: h. holt and co, 1942. theosophy theosophy (divine wisdom) is an eclectic blend of many earlier philosophies and cult teachings, all of which claim to have been handed down to contemporary seekers of spiritual truth by disciples of ancient wisdom. the theosophical society, cofounded by helena petrovna blavatsky (1831 1891) in new york in 1875, is an esoteric blend of zoroastrianism, hinduism, gnosticism, manichaeism, th

ovember 17, 1875, with the aid of henry olcott and william q. judge (1851 1896, an attorney, blavatsky founded the theosophical society in new york. the threefold purpose of the society was: 1) to form a universal brotherhood of man; 2) to study and make known the ancient religions, philosophies, and sciences; 3) to investigate the laws of nature and develop the divine powers latent in humankind. theosophy (divine wisdom) is a vigorous blend of many earlier philosophies, all of which claim to have been handed down to modern students of the occult by disciples of ancient wisdom. theosophy combines teachings from zoroastrianism, hinduism, gnosticism, manichaeism, the kabbalah, and numerous other philosophies. sometime during that same year (1875, blavatsky entered into a brief marriage of tw

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ous lost lands of lemuria and mu were conceived of during the nineteenth century, when the theory of evolution was introduced and was among the advances in the sciences that challenged conventional ways of understanding life. archaeological discoveries among the ruins of the egyptians, mayans, and other societies were forcing new interpretations of history, and radical forms of mysticism, such as theosophy, were becoming popular. references to the lost continent of mu can be traced back to 1864 and a french archaeologist named charles-etienne brasseur de bourbourg. he had become fascinated by hieroglyphics found on mayan ruins that dated back several centuries. by the time spanish explorers had reached the new world areas of mexico and central america in the 1500s, the great centers of may

THE SECRET RITUALS OF THE OTO

led to the u.s.a. as a ship s doctor. he obtained some sort of medical qualification at st. louis, probably at the city s eclectic medical college, notorious for its low standards, and practised medicine in several different states. apart from his frequent moves, possibly symptomatic of financial difficulties, his life seems to have been uneventful enough until his conversion to madam blavatsky s theosophy (c. 1878) and his admission to membership of the society that she had founded. hartmann spent the years 1883-85 at the theosophical headquarters situated at adyar, madras, playing a major part in the internal conflicts that almost destroyed the society and conducting a spirited, but hopeless, defence of madam blavatsky against the accusations of fraud made by madame coulomb and her husba

TURNER ROBERT ARBETEL OF MAGICK

alt finde all things full of magick, according to a two-fold science, good and evil, which that they may be the better discerned, we will put here their division and subdivision, for the conclusion of these isagoges; wherein every one may contemplate, what is to be followed, and which to be avoided, and how far it is to be labored for by every one, to a competent end of life and living. 32 finis. theosophy knowledge of the word of god, and ruling ones life according to the word of god. knowledge of the government of god by angels, which the scripture calleth watchmen; and to understand the mystery of angels. good anthrosophy given to man knowledge of natural things. wisdom in humane things. sciences cakosophy contempt of the word of god, and to live after the will of the devil. ignorance o

TYSON DONALD NEW MILLENNIUM MAGIC

nked with the visual imagina- tion, often referred to as the astral plane or astral level, inhabited by incorpo- real self-aware beings. it is accessible to human consciousness during trance, dreams, and creative visualization. the word comes from the latin astrum (star. the astral world is the dwelling place of the angels and spirits believed in ancient times to inhabit the stars and planets. in theosophy and spiritual- ism the astral world is equivalent to the sphere of the moon, and is supposed to be composed of a physical but very attenuated fluid that takes the shape of thoughts and emotions. everyone is supposed to have an astral body formed from this fluid that persists after death. aura: a light supposed to emanate from and surround the human body. it is most often visible around t

TYSON DONALD SOUL FLIGHT

he astral world. the experiences of medieval witches at their mountaintop sabbat gatherings and modern alien abductees in the bellies of spacecraft from the stars are not unlike each other even though they are called by different names. another reason i felt a need to write this book was to dispel some popular misconceptions about the nature of astral projection, many of them fossilized relics of theosophy and the spiritualism movement of the nineteenth century. there are numerous other texts available on astral travel, but they tend to repeat the same concepts that were formulated more than a century ago. the theosophical theory of astral travel is both antiquated and simplistic in its slavish adherence to a materialistic view of reality. as any architect will attest, when you attempt to

roblem. axis of the world access is often made to the higher spiritual via a tree or post that is climbed by means of a spiral series of notches. the notches, called tapti or tapty by the tribes of siberia, are usually seven, nine, or twelve in number, although they may be more numerous. each notch represents a successive heavenly level or plane. seven is the most common division. when we examine theosophy, we will again encounter this concept of the spirit realms divided into a series of seven successive planes. the tapti do not correspond, as might be supposed, with ruling deities, but rather with successive levels of spiritual reality. the altaic shaman climbs a tree or a post notched with seven or nine tapty, representing the seven or nine celestial levels. the "obstacles (pudak) that

rst shaman crossing a lake in the form of a walrus, and that someone had struck the animal with a weapon, causing the wound that was visible on the orpse. this story may not be a complete fiction. the appearance of marks or wounds on the physical body of someone engaged in astral travel is a common feature both of legends of the werewolf and other were-animals, and of the lore of spiritualism and theosophy. it is known as repercussion. werewolves are astral projections. the astral body can take any form desired, since its shape is not fixed but reflects the expectations and emotions of the traveler. regarding repercussion, charles w. leadbeater wrote: the principle of sympathetic vibration mentioned above also provides the explanation of that strange and little-known phenomenon called repe

ral projection were just as much subjective experiences as the astral landscapes themselves. the other great error was to regard all of the spirits encountered during astral travel as the souls of dead human beings. this second error rendered spiritualism not only a failed science, but a failed religion as well. 84. muldoon and carrington, projection of theastral body, 177. 85. ibid, 193. chapter theosophy a t the same time that the spiritualists were conducting their experiments into the projection of the double and forming their materialistic theories concerning the weight of the astral body and the elasticity of the silver cord, the new religion of theosophy was doing its own more theoretical work in the same field, supported by the wisdom teachings of india and tibet. spiritualists hel

he projection of the double and forming their materialistic theories concerning the weight of the astral body and the elasticity of the silver cord, the new religion of theosophy was doing its own more theoretical work in the same field, supported by the wisdom teachings of india and tibet. spiritualists held a low opinion of theosophists. hereward carrington wrote that although the literature of theosophy was filled with references to astral projection, he was unable to find in it any practical instructions on how to actually project the astral body.86 there is a mingled tone of impatience and contempt when carrington writes of theosophy. 86. muldoon and carrington, projection of the astral body, 25. 78 soul flight theosophists, for their part, gave forth a remarkable account concerning t

TYSON DONALD THE POWER OF THE WORD

h. p. blavatsky the primordial point in a circle; the circle squaring itself from the four cardinal points becomes a quaternary, the perfect square, having at each of its four angles a letter of the mirific name, the sacred tetragram. it is the four buddhas who came and have passed away; the pythagorean tetractys-absorbed and resolved by the one eternal no-being (isis unveiled [i8771 [california: theosophy company, 19311, vol. 1, p. 507) we must now give some proofs of what we have stated, and demonstrate that the word jehovah, if masonry adheres to it, will ever remain as a substitute, never be identical with the lost mirific name. this is so well known to the kabalists, that in their careful etymology of the 717' they show it beyond doubt to be only one of the many substitutes for the re

WAITE ASPECTS OF MASONIC SYMBOLISM

date that the most drastic view- now generally abandoned- has proposed for the most important text. we find therein after what manner, according to mystic israel, solomon's temple was spiritualized; we find deep meanings attached to the two pillars j. and b; we find how the word was lost and under what circumstances the chosen people were to look for its recovery. it is an expectation for jewish theosophy, as it is for the craft mason. it was lost owing to an untoward event, and although the time and circumstances of its recovery have been calculated in certain texts of the kabalah, there has been something wrong with the methods. the keepers of the tradition died with their faces toward jerusalem, looking for that time; but for jewry at large the question has passed from the field of vie

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

. it is necessary to engender these two vehicles in order to dress the superior mind and the superior emotion. only with the arcanum a.z.f. is it possible to engender these two superior vehicles. in the third initiations of major mysteries the astral-christ is born. in the fourth initiation of major mysteries the mental-christ is born. the astral and mental bodies studied by occultists, and which theosophy often refers to, are just miserable specters of death that eventually will be fulminated by the terrible ray of cosmic justice. thus, this is how the tower of babel along with satan, will roll into the abyss. immortality whosoever possesses the astral and mental bodies becomes absolutely immortal. when we study these christic vehicles and compare them with the astral and mental vehicles

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

caused a temporarily dormant condition of temple work. prominent among these were eliphas levi, ragon, kenneth r. h. mackenzie, author of the masonic encyclopedia and frederick hockley, possessed of crystal vision whose m.s.s. we highly esteemed. these and other adepti received their knowledge and power from predecessors of greater imminence and have handed down to us this doctrine and system of theosophy and hermetic science of the higher alchemy from a series of practical investigations whose origin is traced to the fratres rosae crucis of germany, which association was founded by christian rosenkreuz about 1398. he and the theologian, valentine andrea, have left us, in the works published about 1614, an account of the exoteric arrangements of the rosicrucian society. it seems likely it

ognize in her a master mind in a woman's frame. i cannot fail to express the lament which followed the passing of d. william robert woodman, for many years known as the supreme magus of the society ros. in anglia which is exoteric in its outer grades but whose concerns are regulated by an inner circle of adepti who still hold the secrets of the r. c. and its masonic society. the eastern school of theosophy and occultism and our own hermetic society of the g.d. are fraternities of students whose predecessors must have come from the same stock of magi as the scientific priests of a remote antiquity. the two societies, different in modes of teaching and in language, are allied by mutual understanding and respect, and their aim is similar. be assured that the order of the g.d. can show the way

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

2. to die after 20 days diarrhoea is to die pure. 21. a hen sits 21 days, and the almond is ripe 21 days after the flower falls. 113. 22. 22 letters of the hebrew alphabet, used also as numerals. the realization of a good dream may be deferred 22 years. berachoth, 55. 2. from the works of hermes trismegistus are abstracted 22 axioms on the human will. they can be found in tukaram tatya s guide to theosophy, bombay 1887. 23. in the sanhedrin, 23 judges were required to try cases of punishable death. this day of september is notable because the moon, which comes to the full within a fortnight of it, is called the harvest moon, which rises three days in succession at the same time, instead of getting daily later. 24. 24 is an evil number, referring to cain, qin, but not of his numeration, whi

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ation of the great truth that the exterior and sensuous life is death to the highest energies of the soul could possibly have been uttered: but to such as by purification and the practice of virtue rendered themselves worthy, encouragement was given, for, we read "the higher powers build up the body of the holy man" the law of karma was as much a feature of the chald an philosophy as it is of the theosophy of today: from a passage in ficinus, we read "the soul perpetually runs and passes through all things in a certain space of time, which being performed it is presently compelled to pass back again through all things and unfold a similar web of generation in the world, according to zoroaster, who thinks that as often as the same causes return, the same effects will in like manner return"

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

most to truth is enopened in the belongingness of time-space, en-ownment, be-ing itself. time s becoming/identity of indifference to do justice to heidegger s abgrund, particularly its implications for the conception of temporality, one would do well to take into account the notion of the ungrund in schelling s philosophical treatises, a term he apparently appropriated from jacob b hme s mystical theosophy, which is related, in turn, to the abgrund, or abyss, of meister eckhart.219 in schelling s post-identity-philosophy, the unground designates the dark abyss whence god gives birth to himself as light,220 the original ground that is before all ground and before all existence, thus before any duality at all. since it precedes all opposites, these cannot be differentiated within it or be in

s in the one substance of god. in line with those who viewed kabbalah as a repository of jewish doctrine that confirms christian belief, a strategy that gained particular currency in renaissance humanist and neoplatonist circles advocating a prisca theologia, schelling adduces the trinitarian dogma on the basis of a dyad derived from the mythologic of kabbalistic symbolism. in consonance with the theosophy of b hme, schelling maintains that the godhead is a whole and undivided unity comprising the eternal yes and eternal no, and thus it is improper to privilege one member of the antinomical pair over the other.246 nevertheless, it is evident that schelling ascribes priority to the negating force as the primal phase of divine autogenesis, the initiating power that is the unconditioned and a

nt that facilitates disclosure.254 the now active negating potency is the force (i.e, the possibility) of positing the a rming potency. for god is precisely in that god does not have being. god is only as not having being, in the state of involution (implicite, in statu involutionis, which is a transport (intermediary) of real revelation. 255 just as b hme (in an uncanny similarity to kabbalistic theosophy) had argued that the great expansiveness without limit desires a narrowness and a comprehension (einfasslichkeit) by which it might reveal itself and thus there must be a contraction and a closing in from which the revelation may shine, 256 schelling maintains that the ground of revelation is that which negates all revelation. 257 responding to the view that god is a self-revelatory bein

y. 359 nicolas abraham expresses the matter in terms of the category of the transphenomenal, which he considers the special dimension that defines the field of psychoanalysis. time, he writes, is understood in its internal genesis; it is someone s time, of course, but it can only be perceived by someone else. 360 in contemplating the texture of time that may be mined from the works of kabbalistic theosophy, we may read backward from the psychological to the ontological a turnaround justified by the fact that the onto-theological standpoint of traditional kabbalah (to borrow heidegger s locution) precludes the possibility of these two being severed, since the soul not only participates ontically in the substance of god s being but is the mirror through which the invisible is seen as the tru

emporal, and the truth always a truth of time. 43 the search for truth, the quest to establish meaning, invariably is temporal. timely truth, at all times, is the gift sent and received as the truth of and in time. timeless time and the rotation of the sefirot the task of this book is to elucidate hermeneutically the correlation of time, truth, and death as may be educed from works of kabbalistic theosophy. the path upon which i shall embark to cogitate about this matter is to reflect on each of the letters in the hebrew word for truth, emet. from late antiquity a tradition has been transmitted in the name of simeon ben laqish pointing out that this word is composed of the first, middle, and last letters of the hebrew alphabet (alef, mem, and tau, signifying thereby that truth is comprehen

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ns of transmitting some peculiar form or forms of energy, may reach us from the other parts of the solar system; for we can in fact point to perfectly analogous phenomena in the discoveries of the last hundred years or so. but that is no more than a postulate. 4^ weh note: by now this term has appeared several times, and it will be going by more than a few times ahead. crowley disdained to apply "theosophical" magic without tears get any book for free on: www.abika.com 148 to the movement of anne besant, preferring to reserve the word for older systems. he coined the word "toshosophical" to replace "theosophical" in these references. 16 2. the objections to astrology as such, indicated by what i have already pointed out, and several others, would suffice to place me among the most arrogant

ALEISTER CROWLEY THE HEART OF THE MASTER

stark scar, a circle deep and splendid. in whose hands was a writing; and smiling she put it into mine. now i knew not by what name to thank her for this courtesy: which understanding, she told me "my name is the star of the north" and this was the proclamation: to man do what thou wilt shall be the whole of the law. my term of office upon the earth being come in the year of the foundation of the theosophical society, i took upon myself, in my turn, the sin of the whole world, that the prophecies might be fulfilled, so that mankind may take the next step from the magical formula of osiris to that of horus. and mine hour being now upon me, i proclaim my law. the word of the law is thelema (in greek letters) given in the midst of the mediterranean sea an xx sol in 3 deg. libra die jovis by m

ALEISTER CROWLEY EQUINOX EQ I 2 2

ity, the former being white and in netzach, the latter black and in hod. their bases are cubical and black to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and

ALEISTER CROWLEY EQUINOX EQ I 2

em the holy spirit at one time symbolizes the mother and at another the son. thus at the annunciation and at the baptism of the christ the s.s. appeareth as a dove, emblem of venus and the mother: whilst the s.s. that descended upon the apostles at 175 pentecost was in reality the spirit of the christ, and therefore symbolised by the hb:shin("see" lecture on microcosmos in mss. of r.r. et a.c. in theosophical nomenclature this latter was the m anas or jeheshuah: the third principle\ a--u for the same reason i have drawn the triangle with the 3 uppermost 3 instead of 3--2. 1--2 1 176 part ii it was necessary that i should go thus somewhat at length into this mystery of the opening of the numbers, because without this explanation much of the meaning of the verse must necessarily remain obscu

ALEISTER CROWLEY EQUINOX EQ I 3 2

as a doctor of medicine, came to me in paris in the beginning of last year (1900) with an introduction from an acquaintance of good social standing. at this time my name was well known here in connection with lectures on ancient egyptian religious ceremonies. the female prisoner stated that they had come with the intention of aiding me in this, and she professed to be an influential member of the theosophical society, and also of my own order, giving me the secret name58 of a person of high occult rank in it, who had been reported to be dead some years before. i have yet to learn how, when, where and from whom she obtained the knowledge of that order, which she then certainly possessed. she was also acquainted with the names and addresses of several of the members, notably of those belongi

ALEISTER CROWLEY EQUINOX EQ I 3 3

gests prostitution_ at the thought of this we swoon. most of the contributors to this cesspit, like rev. horton, have "d.d" after their names. dr. bodie has informed us that "m.d" stands for "merry devil; perhaps he can also enlighten us as to the true meaning of these two letters?11 antoinette bouvignon. the life of john dee. translated from the latin of dr. thomas smith by wm. alexr. ayton. the theosophical publishing society. 1"s" net. wm. alexr. ayton's preface to this book deserves a better subject than dr. thomas smith's "life of john dee" which is as dreary dull as a life crammed so full of incidents could be made. in fact, if dr. smith had collected all dr. dee's washing bills and printed them in hebrew, the result would scarcely have been more oppressive; anyhow it would have been

ALEISTER CROWLEY EQUINOX EQ I 4 3

collated with the original chaldee and hebrew text, by s. l. macgregor mathers. new and cheaper edition. demy 8vo. 7"s" 6"d. net" the bible, which has been probably more misconstrued than any other book ever written, contains numberless obscure and mysterious passages which are utterly unintelligible without some key wherewith to unlock their meaning "that key is given in thekabbalah" lucifer: a theosophical magazine, intended to bring to light the hidden things of darkness. edited by h. p. blavatsky, mabel collins, and annie besant. vols. i to xvii inclusive. scarce set, 1877 to 1896. with symbolical bookplates of e. d. bacon. 17 vols. 8vo, half calf "net "7 15"s" book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. transl

ALEISTER CROWLEY EQUINOX EQ I 4

e impossible here to attempt to extract from these instructions the little sense they may contain on account of the numerous auric eggs, ak sic envelopes, karmic records, d v chanic states, etc, etc. on p. 89 of "instruction no. iii" we are told that the sushumn "is" the brahmarandhra, and that there is "an enormous difference between hatha and raja yoga" plate iii of instructions no. ii is quite theosophical, and the third rule out of the probationers' pledge "i pledge myself never to listen, without protest, to any evil thing spoken falsely, or yet unproven, of a brother theosophist, and to abstain from condemning others" seems to have been consistently acted upon ever since. 79 compare with the kundalini the serpent mentioned in paragraph 26 of "the book of concealed mystery" note too t

ALEISTER CROWLEY EQUINOX EQ I 6

stalk, mr pryse! he is unfortunately a poor scholar, and has developed the american literary sense to an incredible point. he translates gr:alpha-kappa-rho-alpha-sigma-iota-alpha "impotence, lack of control" as "sensuality" gr:alpha-gamma-gamma-epsilon-lambda-omicron-sigma as "divinity" and gives us "saucers" for "vials! unfortunately, too, he has studied eastern mysticism at second-hand, through theosophical spectacles. nor has he kept even to blavatsky the genius, but relied upon her commentators, who had neither her learning nor her experience. but he has the key, and it opens the way for a real study of "st john" by a person of greater ability. it is a very remarkable fact, however, that akrasia (333) and akolasia (333) should so accurately describe choronzon (333. no higher test of th

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

number of people in the world today are aware of their existence independently of any particular school of thought, and the realisation that those whom they thus know personally are workers in a great and unified scheme of endeavour may encourage these real knowers to testify to their knowledge, and thus establish past all controversy the reality of their work. certain schools of occultism and of theosophical endeavour have claimed to be the sole repository of their teaching, and the sole outlet for their efforts, thereby limiting that which they do, and formulating premises which time and circumstance will fail to substantiate. they work most assuredly through such groups of thinkers, and throw much of their force into the work of such organisations, yet, nevertheless, they have their dis

unded by patanjali, but really of much earlier origin. 2. the practice of meditation as a means of leading to spiritual liberation. note: this glossary does not undertake fully to explain all the above terms. it is simply an attempt to render into english certain words used in this book, so that the reader may understand their connotation. the majority of the definitions have been culled from the theosophical glossary, the secret doctrine, and the voice of the silence- 132- initiation, human and solar copyright 1998 lucis trust endnotes 1 key to diagram of solar and planetary hierarchles the solar hierarchy the solar logos the solor trinity or logatcopyright 1998 lucis trust a treatise on cosmic fire by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust ded

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e have considered in broad and general terms the various types of force which animate deva substance, and its origin. now we can study more specifically the deva entities in their various groups, having laid down the fundamentals in connection with them. in this particular section students must remember that we are not considering those builders of involutionary development which are spoken of in theosophical and occult literature as the elemental essences. we are discussing those who are on the evolutionary arc, and who are the agents of cosmic force, whilst the lesser builders are the agents specifically of solar and of lunar force. solar force implies the various differentiations of the threefold cosmic force as it manifests within the solar system. solar force can also (as far as the c

. it is interesting to note that those movements which have laid the emphasis so strongly on the heart or love aspect, may respond more rapidly to the inflow of force at the coming than other movements which consider themselves very advanced. the "mind may slay" the recognition of the real, and hatred between brothers swing the tide of love-force away. the three masters so closely allied with the theosophical movement are already making their preparations, and will also move among men, recognised by their own and by those who have eyes to see. to those of their chelas on earth who undergo the necessary discipline, opportunity will be offered to work on the astral plane and, should they so choose, an immediate incarnation, provided they have achieved continuity of consciousness. he who is k

races are considered, and this has been done in the recognition of the races and subraces. what is oft overlooked is that each of these rays of energy demonstrates constructively, through the form-building agencies, and destructively through the ability of the force to destroy prior to building. thus the cycles can be viewed from two angles. it is at this point that students in one branch of our theosophical movement must recognise the fact that just as h. p. b. came forth on a cyclic tide of energy to destroy the limiting forms to be found in the world of science and religion, so his work must fit in with other force emanations, such as the constructive work of the second ray in conjunction with the energy of the seventh at this time. when students learn to blend the one hundred year cyc

pranava vada, p. 94. 20 22: atma means as you all know the self or the ego or an individualised centre of consciousness around which all worldly experiences in their dual aspect of subjective and objective cluster and arrange themselves. it is as it were one of the foci from which emerge rays of light to illumine the cosmic waters and in which also converge the rays sent back by those waters. in theosophical writings, it is called the selfconscious individuality or the higher manas. from this point of view, you will see that the higher manas is the most important principle or the central pivot of the human constitution or the true soul. it is the thread which ought to be caught hold of by one who wants to know the truth and lift himself out of this conditioned existence. to this it may be

duality or the higher manas. from this point of view, you will see that the higher manas is the most important principle or the central pivot of the human constitution or the true soul. it is the thread which ought to be caught hold of by one who wants to know the truth and lift himself out of this conditioned existence. to this it may be objected that atma represents the seventh principle of the theosophical septenary and that the manas is far lower in the scale. but the plain answer is that the seventh principle is the ultimate state attainable by the self after crossing the ocean of conditioned existence or samsara" some thoughts on the gita, p. 26. 21 23 fohat, or electricity, is an entity. he is the primordial electric entity..s. d, i, 105. he is..will..s. d, i, 136. he is..love-wisdo

ALICE A BAILEY05 THE LIGHT OF THE SOUL

iousness. 5. atmic plane. jana. spiritual world. planetary consciousness. world of the third aspect. 6. monadic plane. tapas. divine world. god-consciousness. world of the second aspect. 7. logoic plane .t atya. world of the emanating cause. absolute consciousness. world of the first aspect. it is interesting to note certain comments of vyasa on this differentiation, for they blend in with modern theosophical thought. the earth plane is described by him as "supported respectively by solid matter, by water, by fire, by wind, by air and by darkness. wherein living creatures, having been allotted a long and grievous length-of-life, feeling the misery incurred as the result of their own karma, are born" comment here is needless. in connection with the second plane, the astral, reference is mad

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

en rapport with all aspects of the soul in all forms until the day dawns when he realises that there is nothing but soul and then the higher state of unity supervenes. these points need consideration and are valuable, for there are schools of thought (such as the vedanta and other mystical groups of thinkers) which emphasise the life aspect and appear to negate duality. other schools (such as the theosophical, in spite of denial) teach the fact of the self and the not-self, and hence can be interpreted in terms of duality. both are right and both need each other. it should be remembered that in the process of manifestation we work from a relative unity, through duality, to another unity, in the following way- 217- a treatise on white magic copyright 1998 lucis trust 1. the unity of form, w

f those of our earth humanity who have equipped themselves so as to serve. b. in the hands of certain existences who have come into our earth scheme of evolution from other planetary schemes. c. in the hands of a large number of devas of superhuman evolution. these in their aggregate, form the occult hierarchy of the planet, working in three main divisions, and in seven groups as outlined in many theosophical books and summarized in initiation, human and solar. 3. in the very early stages, this hierarchy was called by various names; among others it was called the temple of ibez. 4. let us consider the founding of the temple of ibez. to do this it will be necessary to consider the period of the coming of the white brotherhood to earth and the immediate problem before- 218- a treatise on whi

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

rays- volume i: esoteric psychology i copyright 1998 lucis trust writings, and telepathic dictations which is flooding the world today. as you know, the spiritualistic movement is producing a vast amount of this inspired or pseudo-inspired literature, some of it of the very highest order and unquestionably the work of highly evolved disciples, and some of it most mediocre in quality. the various theosophical societies have been the recipients of similar communications, and they are found in every occult group. true communications are frequently of deep spiritual value, and contain much teaching and help for the aspirant. students of the times would do well to remember that it is the teaching that is of moment, not the supposed source; by their intrinsic value alone these writings and comm

ature- 134- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust introductory remarks in starting upon a consideration of the relation of the rays to the seven kingdoms i shall refer to the seven kingdoms on the upward or evolutionary arc, and not to the seven kingdoms as they can be enumerated on the involutionary or downward arc. this latter (according to the theosophical literature) includes three kingdoms nebulous, relatively formless, and unexpressed and the four kingdoms as enumerated by modern science. with the involutionary arc we have nothing to do. the understanding of it is well nigh impossible to the finite mind of the average reader. though these three involutionary kingdoms exist, and though the little known about them in the west has recei

ment of exceeding sensitivity, producing increased awareness of god. it might be said that in lemurian times the effect of this ray was to stimulate the instinctual nature. this gave awareness of the form nature of deity. during atlantean days, through the influence of the second ray, the instinct began to merge into the intellect, and that aspect of man's nature was developed which is called (in theosophical books) kama-manas. this phrase simply means a blend of desire-feeling-lower-mind, a curious synthesis which characterises average man today, and leads to his complicated problem. this development gave man another type of awareness. he became conscious of the sentient universe; he became sensitive to the love of god, and registered an innate reaction to the heart of god. today, under t

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

self (which demonstrates as the life-principle within the world of forms, of the energy of the intuition, or spiritual love-wisdom or understanding (which demonstrates as sensitivity and feeling in the astral body, and of spiritual mind, whose reflection in the lower nature is the mind or the principle of intelligence in the form world. in these three energies we have the atma-buddhi-manas of the theosophical literature. they are that higher triplicity which is reflected in the lower three, and which focusses through the soul body on the higher levels of the mental plane before being "precipitated into incarnation, as it is esoterically called. modernising the concept, we might say that the energies which animate the physical body and the intelligent life of the atom, the sensitive emotion

udy much food for thought. the subjects touched upon are deep, difficult to understand, and hard to grasp. careful reading, however, quiet reflection, and a practical application of the sensed truth and of the intuited idea will gradually bring enlightenment and lead to acquiescence in the techniques of the soul, and the appropriation of the teaching. a. building and construction of the bodies in theosophical literature, there is much talk anent the various elementals or lunar lords which compose, constitute and control the lower nature. these, in their triple totality, form the personality. they are of man's own creation, and form the basis of the problem which he, as a soul, has always to face until the final liberation is achieved. the mental elemental, the astral elemental and the phys

m aspect. thus the work carried forward upon the paths of evolution, of probation, and of discipleship is completed upon the path of initiation, and thus, when the rays are understood, you have the possibility of a new system of awakening the centres, or chakras. but this system concerns only the awakening of the central part of the centre or lotus of force. the teaching given in the oriental and theosophical books refers primarily to the awakening and right relation of the centres when the aspirant is upon the probationary path. the teaching which i have here given has not before been so explicitly made public and has hitherto only been communicated orally. one half of the centre, the outer half (therefore one half of the lotus petals) is brought into increased activity upon the probation

learing house for energies, and a great transmuting station, if i may use this term. the first ray technique must, therefore, do the following things and produce the following results: 1. the divine will must be evoked, of which the mind aspect is the reflection, and the brain (or the phenomenal appearance) the shadow. this brings into functional activity upon the physical plane what is called in theosophical books, atma, or the first qualified differentiation of the monadic life. the quality is often called the spiritual will. 2. the evocation of this will produces an illumination of the mind, differing from the illumination achieved through ordinary meditation and about which much has been written in the mystical books. this latter illumination is essentially the evocation of the intuiti

ch will lay the foundation for the more advanced work which must be carried forward under careful personal supervision. for this reason, once this present world crisis is duly ended, there must be laid a foundation of true esoteric schools. such do not as yet exist. today, aspirants and disciples are working in the modern esoteric schools (such as the arcane school and the esoteric section of the theosophical society to mention two of the most important- 360- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust and there they learn some of the foundational truths of esotericism; they begin to gain control of the emotional nature and the mind; they learn to purify the body and to apprehend the basic postulates of the ageless wisdom. they are then under

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

e great chain of the hierarchy of being is preserved inviolate. part vi stage iii. accepted discipleship. it is not my intention in this short series of instructions to deal with the stage of accepted discipleship. much has been written about this stage. i have covered every practical angle in my many books and there is nothing to be gained by duplication. the books on discipleship put out by the theosophical society adequately cover the probationary path; i have dealt in detail with- 563- discipleship in the new age- volume i copyright 1998 lucis trust the path of discipleship. the angle of the contacts which become possible upon the path of accepted discipleship are well known but cannot be described in too much detail. they vary according to person, and ray. i would only ask you to have

then she has written for me for nearly twenty-five years. the books have gone out in line with a deep, underlying purpose which it may interest you to know about and they have received a worldwide recognition. initiation, human and solar was intended to bring the fact of the hierarchy to public attention. this had been done by h.p.b. by inference and statement but not in any sequential form. the theosophical society had taught the fact of the masters, though h.p. blavatsky (in a communication to the esoteric section) stated that she bitterly regretted so doing. this teaching was misinterpreted by later theosophical leaders and they made certain basic mistakes. the masters whom they portrayed were characterised by an impossible infallibility, because the masters are themselves evolving; th

n basic mistakes. the masters whom they portrayed were characterised by an impossible infallibility, because the masters are themselves evolving; the teaching given endorsed an engrossing interest in self-development and an intense focussing upon personal unfoldment and liberation; the people who were indicated as initiates and senior disciples were entirely mediocre with no influence outside the theosophical society itself; complete devotion to the masters was also emphasised devotion to their personalities. these masters were also shown as interfering with the organisation life of the various occult groups which claimed to be working under their direction. they were made responsible for the mistakes of the leaders of the groups who took refuge under such statements as: the master has ins

a certain degree but not to the full extent that was intended. she has shrunk from the task, owing to the disrepute into which the whole subject has fallen because of the false presentations given out by the various teachers and occult groups, plus the ridiculous claims put out by the ignorant about us. h.p.b, her predecessor, stated in certain instructions sent out to the esoteric section of the theosophical society that she bitterly regretted ever mentioning the masters, their names and functions. a.a.b. has been of the same opinion. the masters, as portrayed in the theosophical society faintly resemble the reality; much good has been done by this testimony to their existence, and much harm by the foolish detail at times imparted. they are not as pictured; they do not issue orders to the

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

stian with horror; yet if one asks him the question which the disciples asked christ about the blind man "master, did this man sin or his fathers that he was born blind (john ix.2, they refuse the implications; or they express amusement or dismay as the case may be. the presentation to the world of the thought by the- 62- the reappearance of the christ copyright 1998 lucis trust average occult or theosophical exponent has been, on the whole, deplorable. it has been deplorable because it has been so unintelligently presented. the best that can be said is that they have familiarised the general public with the theory; had it, however, been more intelligently presented, it might have been more generally accepted in the west. if the goal of right human relations will be taught universally by t

m than good. only one factor remains of value: the existence of a law of rebirth is now discussed by many and accepted by thousands. beyond the fact that there is such a law, we know little and those who know from experience the- 63- the reappearance of the christ copyright 1998 lucis trust factual nature of this return reject earnestly the foolish and improbable details, given out as fact by the theosophical and occult bodies. the law exists; of the details of its working we know as yet nothing. only a few things can be said with accuracy about it and these few warrant no contradiction: 1. the law of rebirth is a great natural law upon our planet. 2. it is a process, instituted and carried forward under the law of evolution. 3. it is closely related to and conditioned by the law of cause

that just before he came, this state of affairs would be found and that everywhere the false and the spurious would be proclaiming themselves. all this is, however, but indicative of his coming. the counterfeit ever guarantees the true. the talk, the discussions, the silly claim-making, the pseudo-occultism and the futile efforts to "take an initiation (that undistinguished phrase which ignorant theosophical teachers have coined to express a deep spiritual experience) have been distinctive of the esoteric teaching ever since its modern inception in 1875. then h.p. blavatsky brought to the attention of the western world the fact that great disciples and masters of the wisdom were present on the earth, obedient to the guidance of the christ. later she deeply regretted doing this, as some of

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ook the form of the secret doctrine. h.p.b. was the "penetrating, sensing, appropriating intuitive" the revelation she conveyed followed the accustomed routine of all secondary revelation from the source to the outer plane. there the minds of men, veiled by illusion and clouded by glamour, formulated it into an inelastic doctrine, recognising no further revelation and holding steadily many of the theosophical groups that the secret doctrine was a final revelation and that naught must be recognised but that book and naught deemed correct but their interpretations of that book. if they are correct, then evolutionary revelation is ended and the plight of humanity is hard indeed. even the neophyte upon the way of the intuition can begin to develop in himself the power to recognise that which t

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

pients and as transmitters, and all of them together establish the group inter-relation and the circulation of the energies which are the distinctive characteristic of the entire world of force. one point you all need to grasp is that the progressing disciple does not move into new fields or areas of awareness, like a steady marching forward from one plane to another (as the visual symbols of the theosophical literature would indicate. what must be grasped is that all that is is ever present. what we are concerned with is the constant awakening to that which eternally is, and to what is ever present in the environment but of which the subject is unaware, owing to short-sightedness. the aim must be to overcome the undue concentration upon the foreground of daily life which characterises mos

brant entity substantiate this occult point of view. generally speaking, science has preceded esotericism in its recognition of energy as a dominant factor in all form expression. theosophists and others pride themselves on being ahead of human thinking, but such is not the case. h.p.b, an initiate of high standing, presented views ahead of science, but that does not apply to the exponents of the theosophical teaching. the fact of all manifested forms being forms of energy, and that the true human form is no exception, is the gift of science to humanity and not the gift of occultism. the demonstration that light and matter are synonymous terms is also a scientific conclusion. esotericists have always known this, but their aggressive and foolish presentations of the truth have greatly handi

sotericists have always known this, but their aggressive and foolish presentations of the truth have greatly handicapped the hierarchy. frequently the masters have deplored the technique of the theosophists and other occult groups. when the new presentation of the occult teaching made its appearance through the inspired activity of h.p.b, a number (an increasing number as the years slipped by) of theosophical members presented the occult teaching in such a manner that it travestied the true teaching and outraged the intellectual perception of the mass of enquiring and intelligent men. the teaching on the etheric body is an instance of this. h.p.b. was largely responsible, because of utilising the word "astral" to cover a mass of information anent the etheric as well as the astral. this was

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

emy. the lecturer wandered all over the world of thought. he told the audience that each of them had a causal body and that apparently that causal body was inhabited by an agnishvatta. it sounded to me like complete nonsense and i doubt if that kind of lecture ever helps anybody. i registered a resolve at that time that if i ever found myself lecturing i would endeavour to be everything that this theosophical lecturer was not. but i had gained one thing the friendship of these two women. they took me immediately in hand and gave me books to read and i was in and out of their home, talking and asking questions, a great deal. my days then became very long. i would get up in the morning at four o'clock. i would clean the house, prepare the lunch for the three children and at 6 o'clock give th

lst they played, i would sit on the porch in one or other of the cottages and talk and listen. many of h.p.b.'s personal pupils have helped me and have personally taken the trouble to see that i understood what it was that was happening to human thought through the publication of "the secret doctrine" i have often been amused by the orthodox theosophists who have disapproved of my presentation of theosophical truth. few of them, if any, who have thus disapproved ever had the privilege of being taught by personal pupils of h.p.b. for weeks and months on end, and i'm pretty sure that, thanks to these old students, i have a clearer perception of what "the secret doctrine" was intended to convey than most of them. why should i not? i was well taught and i am grateful. i had joined the theosoph

nt out with the y.m.c.a, to france and my friend, the bishop, arranged that i should have an allotment of one hundred dollars a month from his salary. this was sent direct to me by the y.m.c.a, until his work with them ceased. this, with my own small income (which was beginning to dribble through more regularly) enabled me to drop my work as a sardine packer and make other plans. my work with the theosophical lodge in pacific grove was having results and i was beginning to get a little bit known as a student. it was suggested to me that in view of the fact that my finances were somewhat stabilised i go down to hollywood where the headquarters of the theosophical society, at krotona, were to be found. i decided to make the move and towards the end of 1917 we went down. i found a small house

good for ourselves. all good things come to those who live harmlessly, who are kind and considerate as well. but harmlessness is the key and i leave you to find out for yourselves how difficult it is to be harmless in word and deed and thought. life in hollywood was now easier for me. the children were old enough to go to school and kindergarten. i had many friends and the grounds at krotona, the theosophical headquarters, were delightful. krotona was a community of about five hundred people, some living on the grounds and some elsewhere in hollywood or los angeles. there were lecture halls, class rooms, a shrine room where members of the esoteric section met and a cafeteria which fed the people. the place was beautifully run and, when i got there at first, it seemed to me to be a paradise

itual. i thought the leaders and teachers were at least initiates of high degree. i attended meetings and classes and learnt a great deal for which i am very grateful. after i had been there a short time i was asked to run the cafeteria and ignorance being bliss i joyously accepted the responsibility. it was, of course, strictly vegetarian, and i had been a vegetarian ever since coming across the theosophical teaching. my children had never tasted meat or chicken or fish and i suffered from the normal superiority complex which is often an outstanding characteristic of a vegetarian. i am convinced that there comes a phase in the life of all disciples when they must be vegetarians. in the same way, there must come a life in which a man or woman should be a celibate. this they must be in orde

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

athen and the heathen "in their blindness bow down to wood and stone" to quote one of your fundamentalist hymns. how curious it is to realise that, to the man from eastern countries, the religious people in the west do likewise, and can be seen on their knees before the christian altars bearing statues of the christ, of the virgin mary and of the apostles. the occultists of the world, through the theosophical societies and other occult bodies, so-called, have greatly damaged the presentation of the truth anent reincarnation through the unnecessary, unimportant, inaccurate and purely speculative details which they give out as truths anent the processes of death and the circumstances of man after death. these details are largely dependent upon the clairvoyant vision of astral psychics of pro

cieties and other occult bodies, so-called, have greatly damaged the presentation of the truth anent reincarnation through the unnecessary, unimportant, inaccurate and purely speculative details which they give out as truths anent the processes of death and the circumstances of man after death. these details are largely dependent upon the clairvoyant vision of astral psychics of prominence in the theosophical society. yet in the scriptures of the world these details are not given, and h.p.b. in the secret doctrine gave none. an instance of this inaccurate and foolish attempt to throw light upon the theory of rebirth can be seen in the time limits imposed upon departed human souls between incarnations on the physical plane and the return to physical rebirth so many years of absence are proc

ime is nonexistent. the removal of the barriers of the form, stage by stage, brings an increasing realisation of the eternal now. in the case of those who have passed through the door of death and who still continue to think in terms of time, it is due to glamour and to the persistence of a powerful thoughtform. it indicates polarisation upon the astral plane; this is the plane upon which leading theosophical writers and psychics have worked, and upon which they have based their writings. they are quite sincere in what they say, but omit to recognise the illusory nature of all findings based on astral clairvoyance. the recognition of a pronounced time factor, and the constant emphasis laid upon timing, are characteristic of all highly developed people in incarnation and of those whose lowe

eteries, will eventually disappear, just as ancestor worship is passing out, both in the orient with its ancestor cults and in the occident with its equally foolish cult of hereditary position. by the use of fire, all forms are dissolved; the quicker the human physical vehicle is destroyed, the quicker is its hold upon the withdrawing soul broken. a great deal of nonsense has been told in current theosophical literature about the time equation in relation to the sequential destruction- 285- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust of the subtle bodies. it should be stated, however, that the moment that true death is scientifically established (by the orthodox doctor in charge of the case, and it has been ascertained that no spark of life remains

that, after the process of ridding himself of the astral and mental bodies, the man enters into a sort of dream state wherein he reexperiences and reconsiders past events in the light of the future and undergoes a sort of rest period, a kind of digestive process, in preparation for the undertaking of renewed birth. this somewhat erroneous idea has arisen because the concept of time still governs theosophical presentations of truth. if, however, it is realised that time is not known apart from physical plane experience, the entire concept of devachan clarifies. from the moment of complete separation from the dense physical and etheric bodies, and as the eliminative process is undertaken, the man is aware of past and- 292- a treatise on the seven rays- volume iv: esoteric healing copyright

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

in, it will hasten your development; this will also entail obedience. we are basically occupied, little as you may realise it, in compiling an elementary manual for initiation. ponder on this. much antagonism will be evoked and an uprising of scepticism will be naturally aroused; those who see no need or possibility for any changing of hierarchical methods, and who are the fundamentalists of the theosophical movement and the narrow theologians- 16- discipleship in the new age- volume ii copyright 1998 lucis trust among the esotericists, will make an outcry. they will be annoyed and bewildered, but they can make no further progress this life unless they widen their point of view; they must learn that the past methods and techniques were devoted to bringing the personality into relation wit

the personal lives of disciples and their efforts at accepting training; with the proposed changes and with the results of the outer ashramic work they must fall in line and they must accept the changing curriculum. forget not that disciples in this particular period have to make adjustments which are not easy. they have been taught in terms of the old tradition, perpetuated and summarised by the theosophical, rosicrucian and other occult groups; they have had, since 1900, to accept and work with the newer modes of training and the changing forms of teaching applied by the masters who take- 46- discipleship in the new age- volume ii copyright 1998 lucis trust pupils. this has created temporary difficulties which will not be present when the newer modes and methods are more generally establ

recorded; it is seldom so. recognition of it comes when the candidate is participating in the "esoteric installation" of a candidate into the ranks of the great white lodge. what the disciple undergoing initiation (and i choose the word "undergoing" with deliberation) must and eventually does record are the crises which brought about his fitness to take initiation, as it is erroneously called in theosophical circles. these, correctly handled and surmounted, will result in his being an initiate a very different interpretation to the current theosophical one. as i often told you, a man is an initiate, prior to any initiation ceremony. the ceremony concerns hierarchical recognition of the disciple and does not concern the candidate's fitness. i find it needful to reiterate this fact. the pla

the world and as expounded in my books, constitute the foundational teaching of the arcane school. this is so, not because they are my books but because they are part of the continuity of the ageless wisdom and constitute the latest emanation of the ageless wisdom issued by the hierarchy. they must not be permitted to become a bible of a sect, as has been the case with the secret doctrine and the theosophical society. this incidentally has been a profound disappointment to the hierarchy. a.a.b. must not be turned into an occult authority. those connected with the great white lodge favour no bibles or authorities only the freedom of the human soul. the teaching matters, not the source or the form. let me reiterate for the sake of clarity: none of you has any responsibility for the arcane sc

gh this overshadowing of disciples in all lands, he will duplicate himself repeatedly. the effectiveness and the potency of the overshadowed disciple will be amazing. one of the first experiments he made as he prepared for this form of activity was in connection with krishnamurti. it was only partially successful. the power used by him was distorted and misapplied by the devotee type of which the theosophical society is largely composed, and the experiment was brought to an end: it served, however, a most useful purpose. as a result of the war, mankind has been disillusioned; devotion is no longer regarded as adequate or necessary to the spiritual life or its effectiveness. the war was won, not through devotion or the attachment of millions of men to some prized ideal; it was won by the si

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

potential will be the result of the impact of first ray force, of the will-to-good at this time, induced by the efforts of the world disciples. b. the second effect will be the forming or constitution of a planetary triangle or recognisable triad which will be the correspondence between the three planetary centres to the spiritual triad of monad, soul and personality (the atma-buddhi-manas of the theosophical literature. hitherto the word alignment has best described the planetary situation; there has been a straight line along which energy has poured from shamballa to the hierarchy and from the hierarchy to humanity, but this has meant no direct interplay between humanity and shamballa. if the great invocation can be rendered effective, humanity can then set up a direct relationship with

th it and into it all world philosophies, the central theme of all creative art, the symbolism of architecture and the conclusions of science. this approach of the central fact of human evolution the steady growth of divinity and the revelation through man of divine powers will offset the fanciful, fantastic presentation of the hierarchy which has coloured all the occult movements and the various theosophical and rosicrucian presentations. the subject will be presented in a manner acceptable and reasonable. it will not be a slower process, but the reverse. the results of the old and foolish way of introducing the subject has greatly retarded the intended work. men, however, in the future, will accept with rapidity and thankfully what is reasonable and which has its roots in the past, can b

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

eory, a process of wishful thinking, an hypothesis or an urge. it is realised as an innate necessity and as inevitable. it connotes death, but death as beauty, as joy, as spirit in action, as the consummation of all good. it will be obvious, therefore, that the interpretation of these rules must involve capacity to pass beyond the usual attitudes and what one might call the usual metaphysical and theosophical platitudes, and to see life as the hierarchy sees it. this means that life is approached from the angle of the observer and not from that of a participator in actual experiment and experience in the three worlds. this observer is different to the observer on the probationary path. most of the experiment and experience has been left behind, and a new orientation to a world of values, h

tion. 2. the teaching on the new discipleship. this has been revolutionary where the older schools of occultism are concerned. the teaching includes: a. a presentation of the new attitude of the masters to their disciples, due to the rapid unfoldment of the mind principle and the growth of the principle of "free will" this changed technique negates the old attitudes, such as that portrayed in the theosophical literature, and it was a recognition of the difficulties of correcting the wrong impression given which prompted h.p.b. in one of her communications to the esoteric section of her day, to regret ever having mentioned their names. that earlier presentation was useful but has now served its purpose. unless the schools based on the old methods change their techniques and their approach t

aster. the keynote of group fusion and of service underlies the newer form of meditation, and not this powerful emphasis upon the personal relation of the disciple to the master and the achievement of the individual aspirant. this was degenerating into a form of spiritual selfishness and separateness. 3. the teaching on the seven rays. the fact of the seven rays was well known to the heads of the theosophical society, was mentioned very abstractly and vaguely in the secret doctrine, and formed in an elementary form some of the teaching given in the esoteric section; the names of the rays were given, and some information as to their qualities, and the masters on the rays, was imparted but not much else. i have given out much information upon the subject and have endeavoured to show the impo

. the picture of a man moving along the path of evolution until suddenly one day he stands before an open door through which he may joyously pass has no faintest resemblance to the truth; the idea that a man of a nice disposition and possessing certain character developments such as those portrayed in such books (by annie besant) as the open court and the path of discipleship, which condition the theosophical aspirants, is exceedingly misleading. these books are very useful and should be carefully studied by the man upon the path of probation, but are not so useful to the disciple, for they lead him to put the emphasis in the wrong direction and to focus upon that which should already have been developed. naturally, the character development must be present and assumed to be stable in the

and quality that of active intelligence was so strong that the second historical phase became essential. second: the time when the hierarchy was created as we know it today; the heart centre of sanat kumara came into its own life, formed its own magnetic field, possessed its own ring-pass-not, and became a dynamic mediating centre between shamballa and humanity. it has oft been told in occult and theosophical literature that the hierarchy withdrew as a penalising measure because of the wickedness of mankind. this is only superficially true and is an instance of a man-made interpretation; giving us the first example of the fear-and-punishment psychology which from that time on has conditioned all religious teaching. the withdrawing masters had their paul to distort the truth, just as had th

ALICE BAILEY THE LABOURS OF HERCULES

iration. at the close of his search he meets atlas, bearing the burden of the world, and so impressed is he with the weight of that responsibility and the load that atlas, the great master, is carrying, that he forgets all about the goal and his search for the golden apples and endeavors to lift the burden off the shoulders of atlas. when aspirants in the religious field and in the church, in the theosophical field, in the rosicrucian field, and in the many groups to which they gravitate, have learned to forget themselves in [73] service and to lose sight of their spiritual selfishness by helping humanity, there will be a much more rapid gathering in of initiates through the portal on to the path that leads from darkness to the light, and from the unreal to the real. one of the great ones

n some form or another, the aspirant who has left nereus will meet the serpent and will have to wrestle with him. as the myth states, for a long time hercules could not conquer, but when he lifted the serpent high up into the air, he prevailed. there is a great truth underlying this symbolism. the air has always been regarded as the symbol or the element related to the christ plane, called in the theosophical terminology and in the east, the buddhic plane. the astral plane is the distorted reflection of the buddhic plane, and it is only when we carry glamor up into the clear light of the christ soul that we shall see truth as it is, and become invincible. most solemnly, i would urge upon all aspirants to forego all interest in psychic phenomena, and to shut out as steadily as they can the

BLAVATSKY H P ANTHROPOGENESIS

n" while in the case of the atlanteans, it was precisely the spiritual being which sinned, the spirit element being still the "master" principle in man, in those days. thus it is in those days that the heaviest karma of the fifth race was generated by our monads. as this sentence may again be found puzzling, it is better that it should be explained for the benefit of those who are ignorant of the theosophical teachings. questions with regard to karma and re-births are constantly offered, and a great confusion seems to exist upon this subject. those who are born and bred in the christian faith, and have been trained in the idea[[footnote(s* karma is a word of many meanings, and has a special term for almost every one of its aspects. it means, as a synonym of sin, the performance of some act

ed; and again the protestant church which, while calling itself christian, paradoxically replaces the new dispensation by the old "law of moses" which christ openly repudiated: both these churches are fighting against divine truth, when repudiating and slandering the dragon of esoteric (because divine) wisdom. whenever anathematizing the gnostic solar chnouphis- the agathodaemon- christos, or the theosophical serpent of eternity, or even the serpent of genesis- they[[vol. 2, page] 378 the secret doctrine. are moved by the same spirit of dark fanaticism that moved the pharisees to curse jesus by saying to him "say we not well thou hast a devil" read the account about indra (vayu) in the rig-veda, the occult volume par excellence of aryanism, and then compare it with the same in the puranas

pposite arc of the cycle, toward that second phase of its primitive state, when woman knew no man, and human progeny was created, not begotten. that state will return to it and to the world at large, when the latter shall discover and really appreciate the truths which underlie this vast problem of sex. it will be like "the light that never shone on sea or land" and has to come to men through the theosophical society. that light will lead on and up to the true spiritual intuition. then (as expressed once in a letter to a theosophist "the world will have a race of buddhas and christs, for the world will have discovered that individuals have it in their own powers to procreate buddha-like children- or demons "when that knowledge comes, all dogmatic religions, and with these the demons, will

ho offers the same priceless bit of practical wisdom "in contemplation" he says (in any question of knowledge, we add "if a man begin with certainties, he shall end in doubts; but if he will be content to begin with doubts, he shall end in certainties" with this piece of advice from the father of english philosophy to the representatives of british scepticism we ought to close the debate, but our theosophical readers are entitled to a final piece of occult information. enough was said to show that evolution in general, events, mankind, and everything else in nature proceed in cycles. we have spoken of seven races, five of which have nearly completed their earthly career, and have claimed that every root- race, with its sub-races and innumerable family divisions and tribes, was entirely dis

from whence all that is in this world is generated* and again in aurora xxiv. p. 27 (quoted in natural genesis "the creator hath in the body of this world generated himself as it were creaturely in his qualifying fountain spirits, and all the stars are. god's powers, and the whole body of the world consisteth in the seven qualifying or fountain spirits" this is rendering in mystical language our theosophical doctrine. but how can we agree with mr. g. massey when he states that "the seven races of men that have been sublimated and made planetary) by esoteric buddhism* may be met with in the bundahish as (1) the earth-men (2) water-men (3) breast-eared men (4) breast-eyed men (5) one-legged men (6) bat-winged men (7) men with tails. each of these descriptions, allegorical and even perverted

BLAVATSKY H P COSMOGENESIS

"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 moon. 173 classification of the monads. 175 the monad defined. 177 th

sh patriarchs and the signs of the zodiac. 651 zodiacal cycles. 656 hindu astronomy. 661- xviii. summary of the mutual position. 668 science confesses her ignorance. 669 materialism is leading europe towards a catastrophe. 675- n.b- the index and glossary will be found at the close of volume ii[[vol. 1, page xvii] introductory "gently to hear, kindly to judge- shakespeare. since the appearance of theosophical literature in england, it has become customary to call its teachings "esoteric buddhism" and, having become a habit- as an old proverb based on daily experience has it "error runs down an inclined plane, while truth has to laboriously climb its way up hill" old truisms are often the wisest. the human mind can hardly remain entirely free from bias, and decisive opinions are often forme

teric buddhism" was an excellent work with a very unfortunate[[vol. 1, page] xviii introductory. title, though it meant no more than does the title of this work, the "secret doctrine" it proved unfortunate, because people are always in the habit of judging things by their appearance, rather than their meaning; and because the error has now become so universal, that even most of the fellows of the theosophical society have fallen victims to the same misconception. from the first, however, protests were raised by brahmins and others against the title; and, in justice to myself, i must add that "esoteric buddhism" was presented to me as a completed volume, and that i was entirely unaware of the manner in which the author intended to spell the word "budh-ism" this has to be laid directly at th

the third a hindu. as permitted, colonel olcott has given out some of this teaching in various ways; if the other two have not, it has been simply because they were not allowed: their time for public work having not yet come. but for others it has, and the appearance of mr. sinnett's several interesting books is a visible proof of the fact. it is above everything important to keep in mind that no theosophical book acquires the least additional value from pretended authority. in etymology adi, and adhi budha, the one (or the first) and "supreme wisdom" is a term used by aryasanga in his secret treatises, and now by all the mystic northern buddhists. it is a sanskrit term, and an appellation given by the earliest aryans to the unknown deity; the word "brahma" not being found in the vedas and

d pundits have been proclaiming to the world from time to time. while a prominent cinghalese priest assured the writer that it was well known that the most important buddhist tracts belonging to the sacred canon were stored away in countries and places inaccessible to the european pundits, the late swami dayanand sarasvati, the greatest sanskritist of his day in india, assured some members of the theosophical society of the same fact with regard to ancient brahmanical works. when told that professor max muller had declared to the audiences of his "lectures" that the theory "that there was a primeval preternatural revelation granted to the fathers of the human race, finds but few supporters at present- the holy and learned man laughed. his answer was suggestive "if mr. moksh mooller, as he

BLUE EQUINOX

s that a perusal leaves one with the feeling of having been at home; that is to say, on the planes of pure and exalted thought. we cannot say that mr. bragdon is in any sense an original thinker, as hinton was, but he has done something to extend and popularize hinton s ideas. some of the analogies in this book are very illuminating. unfortunately, as it appears to us, mr. bragdon is tied up with theosophical dogmas. he talks about the .new freedom. and bases his whole argument on the idea that the material world is a shadow show. yet he seems to think that the real (that is, the ideal) world is more easy of apprehension, if we bind ourselves hand and foot by the senseless and cruel taboos of the most primitive tribes. he also errs, as it seems to us, in placing the yogi whose attainment i

bodhisattva, son of the dhyanis. such to the portals are the golden keys (subsection i) charity and love are here used in their technical sense, agap .love is the law, love under will. both agap and thelema(.will) add to 93, which identifies the seven portals 79 them qabalistically. this love is not a sloppy feeling of maudlin sentimental kindness. the majority of people of the christian science, theosophical, new thought type, think that a lot of flabby thoughts, sending out streams of love in the six quarters, and so on, will help them. it won.t. love is a pure flame, as swift and deadly as the lightning. this is the kind of love that the student needs (subsection ii) the .key. here spoken of has been thoroughly explained in thien tao in konx om pax, but there is a peculiar method, apart

CHRONOLOGIA RORISPERGIUS

23 lenain publishes la science kabbalistique ou l'art de connaitre les bons genies. 1828 june 19- july 26, 1892 francis george irwin lucis> 1828-1895 mahasaya lahiri 1829-1881 edmond billaudot(magus edmond)grand tarot belline 1830 german edition of sefer yetzirah published by john (johann) friedrich von meyer d.d. 1831 helena petrovna blavatski (helena petrovna von hahn, cofounder of the theosophical society, born of german parents in yekaterinoslav (now dnepropetrovsk, ukraine. sefer yetzirah printed at salonica 1832 henry steel olcott, cofounder of the theosophical society, born 1833 kenneth robert henderson mackenzie born on 31 october 1833 april 17- march 20, 1913 john yarker 1836-1886 ramakrishna 1839 moreau de dammartin. traite sur 1'origine des caracteres alphabetiques 1840

z who wrote on the "sefer yetzirah" in its entirety in przemysl. papus (gerard encausse) publishes "le tarot des bohemiens. oswald wirth, a swiss occultist writing in french, publishes a majors only deck. 1890 dion fortune (i.e. violet mary firth) born; w.b. yeats joins the golden dawn 1890-1922 the golden bough by frazer. 1891 helena petrovna blavatski (helena petrovna von hahn, cofounder of the theosophical society, dies 1891 or 92 mayer lambert, paris, arabic edition "commentaire sur le sefer yetzirah par le gaon saadya, edited french version of sadaaya gaon on display in bodleian library, translated into french and printed in paris from the ms oxford 1533 mantua edition. 1893-1952 paramahansa yogananda 1894 "sefer jezirah- das buch der schopfung (frankfurt am main, p 12, says "sefer ye

the tarot..the tarot is a system or organism of spiritual exercises" 1900 crowley expelled from the golden dawn 1901 manly palmer hall born 1902 a.e. waite "doctrine and literature of the kabalah" 1903 eine mithrasliturgie published by albrecht dieterich "otot u-mo'adim" by joshua eisenback of prystik (pol. przystyk) commentary on "sefer yezirah" printed. 1907 henry steel olcott, cofounder of the theosophical society, dies israel regardie born 1909 franz bardon born 1912 phineas mordell published thesis "the origin of letters and numerals according to the sefer yetzirah" in the "jewish quarterly review "april 1912 vol. ii, and april 1913 vol. iii. 1913 translation of "sefer yezirah" in french by duchess c. de cimara and in a translation by e. bischoff. 1914 phineas mordell interprets "sefe

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

it symbolically as the clear-sighted (ets) manipulating the partially-sighted (global elite/brotherhood, who then manipulate the blind (the mass of humanity. with the united states now created and in brotherhood hands, the control of the world could be advanced even more quickly than before. 36..and the truth shall set you free sources 1 professor g.r.s. mead, fragments of a faith forgotten (the theosophical publishing society, london, 1906) 2 manly p. hall, america's assignment with destiny: the adepts in the western esoteric tradition, part five (philosophical research society, los angeles, 1979) p58 3 it is interesting to look at where the symbol of the red cross is used today. not all of them will be signs of templar control, maybe, but many certainly will 4 letter by lt. colonel haro

h the secret society of italian revolutionaries, the carbonari, who were closely linked to the black nobility, and she was a member of the egyptian society, the brotherhood of luxor, which she later denounced as "a den for disgusting immorality, greediness for selfish power, and money making. madame blavatsky arrived in new york in 1873 and, with the help of a colonel henry olcott she founded the theosophical society two years later. this is still around today. its doctrines are based on blavatsky books such as isis unveiled, which was written in 1877, and the secret doctrine, published in 1888. she claimed to be in psychic contact with hidden masters or supermen. these hidden masters, she said, lived in central asia and could be contacted telepathically by those who knew the secrets to th

ion 'channelling. there are many ufo sightings and much research which indicates that there are secret underground and underwater bases for extraterrestrials around the world, central asia among them. i am not saying that blavatsky was negative, only that hitler was influenced by her work. the belief in the masters and the great white brotherhood of discarnate entities promoted by people like the theosophical psychic of the post-blavatsky period, alice bailey,2 is a theme that remains well entrenched in parts of what is known today as the new age movement. alice bailey claimed to 'channel' an entity she called "the tibetan" and she produced a number of books, including hierarchy of the masters, the seven rays, a new group of world servers, and new world religion. she said that her tibetan

o keep that for himself. one man the nazis wanted to destroy was the 33rd degree freemason dr rudolf sterner, an austrian who understood the powers of creation and the way they can be used for good and evil. i have come across many conflicting views and claims about steiner's intent and i've not yet developed an opinion. i feel, however, that he was not as positive as he's made out. he joined the theosophical society and the order of the oriental temple, but later formed his own anthroposophical society. armed gangs began to break up steiner's meetings and threatened the lives of those who listened to him. he fled to switzerland and died in 1925, a year after his centre at dornach was burned down by the nazis. in 1934, all forms of fortune telling were banned in berlin and later esoteric b

DAVID ICKE THE BIGGEST SECRET

as and searching for the lostcity of shamballa, the legendary home of the secret occult adepts or masters who aresaid to have secretly influenced world affairs throughout history. they are variouslyknown as the secret chiefs, the hidden masters, or the great white brotherhood andsome researchers believe they are the force behind the creation of the freemasons,sufis, knights templar, rosicrucians, theosophical society, and the hermetic order ofthe golden dawn.17 i think these people are reptilians, some of them anyway. roerichwas involved in the formation of the league of nations, the first attempt at worldgovernment, and supported the work of dr andrija puharich, a scientist who helped todevelop the psychic powers of a young israeli called un geller.18in britain, the round table-royal inst

ons with the secret society of italianrevolutionaries, the carbonari, who were closely linked to the black nobility, and she wasa member of the egyptian society, the brotherhood of luxor, which she later denounced asa den for disgusting immorality, greediness for selfish power, and moneymaking.madam blavatsky arrived in new york in 1873 and, with the help of a colonel henryolcott, she founded the theosophical society two years later. this is still around today.the theosophical societys headquarters in america were in california at krotona. thepythagorean mystery school in ancient greece was at crotona. blavatskys society was yetanother mystery school derivative. its doctrines are based on blavatskys books such asisis unveiled, which was written in 1877, and the secret doctrine, published i

many ufosightings and much research which indicate that there are secret underground andunderwater bases for extraterrestrials around the world, central asia among them. thisconnects with the endless legends and ancient traditions all over the world of a masterrace living within the earth. the belief in the masters and the great whitebrotherhood of discarnate entities promoted by people like the theosophical psychic ofthe post-blavatsky period, alice bailey, is a theme that remains well entrenched in whatis known today as the new age movement. alice bailey founded the arcane esotericschool. she claimed to channel an entity she called the tibetan and she produced anumber of books including hierarchy of the masters, the seven rays, a new groupof world servers, and new world religion. bailey

ollow, or, at the very least, there are vastregions inside where highly developed civilisations live. i also feel that there areancient societies living under the ground between the earths surface and the innerhollow centre. it is like three levels of peoples living on and within the same planet.the writer, jules v erne, was a high initiate of the secret society network with hisconnections to the theosophical society, the order of the golden dawn, and the orderof the oriental templars. therefore, he knew far more than the public are allowed toknow. his science-fiction stories were based on fact. he wrote of the two moons ofmars before they were identified (officially) in 1877. v ernes epic, journey to thecentre of the earth, was not entirely a fantasy. he knew the basis of it was true.thos

52 springmeier and wheelersay madonna was a mind controlled slave given the name, louise chiccone, living innew york east village when a film was made of her being raped and the rapist beingtaken away and sacrificed. vidimax sell this video apparently for $19 to theirmembers.53 if, as they say, madonna is a multiple, she will most likely have norecollection of this. elvis presley, a member of the theosophical society, has beennamed as a multiple slave by survivors and cisco wheeler, herself a recovering slave,says that her experiences led her to believe this about elvis. his handler was hismanager, colonel tom parker, she says.54 when elvis died (if he did, the suninternational corporation released a presley album called orion with a winged sun-discon the cover. this is an ancient egyptian

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

church, in which allegedly the body of naked woman serves as the altar, and other noxious substances is used including excrement, urine, and blood. black magick (q.v) is said to be practiced at these services. it had it's origins in decadent france but was so rare as to be virtually mythical. blavatsky, helena petrovna: a ukrainian woman who was the principle founder and guiding force behind the theosophical society. many members of the hermetic order of the golden dawn [g.d (q.v) were also members of this society. her importance is also due to two large books she wrote, isis unveiled and the secret doctrine. many mystical and occult writings or so-called "channeling" are directly or indirectly based on these two books. blood of the red lion: in sex magick (q.v) the semen. body, etheric:

lements. it has the qualities of coolness and dryness. the element of the north. 2) one of the planetsof the solar system. the planet that all human beings are from. eastern occultism: the magickal systems of india, china, tibet, japan, and other nations of the far east. it's range is roughly coequal with that of buddhism (q.v. in the late 1800's, the writings of helena p. blavatski (q.v) and the theosophical society (q.v, were primarily responsible with bringing the teachings of eastern occultism to the west. electro-encephalogram; e.e.g: a chart, made by means of electric terminals attached to person's head and connected to a tracing instrument, to track and show changes in electric patterns and potential in the brain. elemental: 1) a non-physical entity composed entirely of one of the m

. a variation on the idea of the cone of power of witchcraft (q.v- q- quarter days: the solstices (q.v) and equinoxes (q.v, which fall at quarter intervals around the wheel of the year- r- raphiel: pronounced "rah-fay-ehl" the archangel (q.v) and cosmic guardian of the east and elemental air. in the tradition of christian mysticism, raphiel is the "healer, guardian of wind and tempest" reduction, theosophical: a method of numerology where the digits of a number are added together to form a new number. this is repeated until the sum is one digit, or is a "same" two digit number, i.e, a master number such as 11, 22, 33, 44, etc. reflexology: based on the notion that the body is one inter-dependent whole, it is a form of remote massage. by massaging certain points on the hands or feet, therap

DION FORTUNE MYSTICAL QABALA

brings initiation through suffering, sacrifice, and selfabnegation. the crucifix is, of course, an elaboration of the calvary cross. 90. the circle upon the cross is an initiatory symbol, especially when the cross is raised upon three steps, as it should be in this form. the circle indicates eternal life; also wisdom [page 214] mystical qabala page 146 and we see a form of it in the emblem of the theosophical society, which has for its badge the "serpent that holdeth his tail in his mouth" a calvary cross with the circle super imposed means initiation by the way of the cross, and the three steps are the three degrees of illumination. it is this which is the so-called rosy cross. the fanciful oblect with brambles growing over it is not an initiatory symbol at all. the rose associated with t

DION FORTUNE PSYCHIC SELF DEFENSE

or was she a master of its methods. she spoke from an eastern standpoint and judged western esoteric conditions by those she had seen in the east, where tantric magic has become depraved in the hands of dugpas and similar sects. in the dense and materialistic atmosphere of the west it is exceedingly difficult to get any results worth mentioning without the use of some form of ceremonial. even the theosophical society, of which she was the foundress, has unconsciously drifted into western methods, adopting the catholic ceremonial and the masonic initiations as side chapels to its main temple, and the mixture is giving trouble. the "back to blavatsky" movement within its ranks may be able to produce a much purer ethical and metaphysical teaching, but i think we may safely prophesy it will pr

lt movement is not a homogeneous whole. it is totally unorganised and unregulated, and may best be likened to the state of england before the norman conquest. conditions in the various groups and associations vary widely, and what is true of one may not be true of another. there can be no doubt whatsoever that various organisations at various times have been implicated in politics, as witness the theosophical society's association with indian political movements; but we must bear in mind that one generation's revolutionaries are the next generation's reactionaries. after all, politics are a matter of opinion, and even the people we disagree with may turn out to be right in the end. i, personally, am of the opinion that an occult fraternity is extremely ill-advised to concern itself with po

use a big spade if a little spade will do" physical methods of defence involve much less outlay of energy than psychic ones, therefore it is psychically economical to make as much use of them as possible. why trouble to exorcise the earth elementals with a ritual if you can do it with a pill? the question of diet also requires to be considered in this connection. the widespread propaganda of the theosophical society has caused vegetarianism to be regarded as a sine qua non of occult training. this, however, is not the case. the western esoteric tradition does not make vegetarianism any part of its system, but teaches that a man should partake sparingly and temperately of the food of the land in which he finds himself. personally i am inclined to think that occultism and vegetarianism are

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

sources: the academy of religion and psychical research. http/ www.lightlink.com/arpr. march 8, 2000. achad, frater (1886.1950) the magical name assumed by charles stansfeld jones (1886.1950, a british occultist and author who lived in canada and founded the fellowship of ma-ion. he was a follower of magician aleister crowley who designated him his magical child. jones is to be distinguished from theosophical writer george graham price who channeled two popular texts, melchizedek truth principles (1963) and ancient mystical white brotherhood (1971, both published under the pseudonym frater achad. little is known of price s life apart from his channeling the two books. sources: achad, frater [charles stansfeld jones. the anatomy of the body of god. new york: samuel weiser, 1969. achad, frat

ible, and he thus succeeds in slaying this monster, which had daily killed the inhabitants of the palace of the king of tortures. addey, john (1920.1982) theosophist and astrologer, born at barnsley, yorkshire, england, on june 15, 1920. addey earned his master s degree from saint john s college, cambridge. he became interested in astrology while at cambridge, and after world war ii he joined the theosophical society s astrological lodge, which brought him into a long-term relationship with c. e. o. carter. in 1948 carter established the faculty of astrological studies to train astrologers, and addey became one of its first students, obtaining his diploma in 1951. within a few years, however, he found himself doubtful of his art and its scientific underpinnings. he turned to scientific res

, ore: feral house, 1994. kueshana, eklal [richard kieninger. the ultimate frontier. chicago: stelle group, 1963. adelung, johann christoph (1732.1806) german philologist and grammarian. adelung published a work on the occult entitled histoire des folies humaines, on biographie des plus celebres necromanciens, alchimistes, devins, etc (leipzig, 1785.89. he died at dresden. adepts according to the theosophical society and some occultists, adepts are individuals who, after stern self-denial and consistent self-development, have prepared themselves to assist in influencing the advancement of the world. the means by which this is attained are said to be long and arduous, but in the end the successful adept fulfills the purpose for which he was created and transcends other human beings. the act

in 1956 founded the aetherius society. by this time the issue of ufos had become a matter of public concern, and ufo contactees like king were offering an answer. before the decade was out, king had attracted a following in the united states, and an american headquarters was established in los angeles. king developed a picture of the cosmos as ruled by an extraterrestrial hierarchy similar to the theosophical spiritual hierarchy. the hierarchy sent spiritual energy to the planet, which could be used to fight the forces of evil, especially those coming from evil extraterrestrials. spaceships position themselves above the earth at special times of the year, considered the best moments for transmitting the energies from outer space. king authored a series of books spelling out the theology an

nto several communities which were linked in a federation. the federation grew to approximately 400 citizens by the mid-1990s. to provide an economic base, a variety of small industries have been organized and their products sold to the outside world. airaudi has served as the guide of the community and has written a number of books that embody his vision of the world which has grown from gnostic theosophical roots. he also led in the creation of the new science of selfica, the technology of accumulating and utilizing subtle energies, such as prana. in 1992, it was revealed that soon after acquiring the land for damanhur, airaudi had begun directing the building of a large underground temple complex that the residents carved out of the hard mountain rock. not only were large rooms carved i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

move his studio into the same building. he designed the urn that held blavatsky s ashes following her death and cremation in 1891. machell s art took on a mystical/gnostic cast and realism gave way to symbolism. he soon produced some of his most famous paintings, including dweller on the threshold, the birth of the planet and lead kindly light. in 1900 he moved to the united states and joined the theosophical community at point loma, san diego, california, established by the independent american branch of the theosophical society by katherine tingley. over the next years he worked on the decor of the buildings, wrote articles for the community s periodical, the theosophical path, and did numerous illustrations for the path. his painting the path was used as the cover art of the journal for

ry and began writing a series of newsletters under the title madonna ministry that explored mary s role as a consciousness of unconditioned love who represents the feminine-mothering aspect of god. in the mid-1980s he retired from the religious science ministry and accepted consecration as a bishop by archbishop warren watters of the independent church of antioch, a church that combines a gnostic theosophical approach to christianity with an apostolic lineage through the non- chalcedonian churches in the middle east. michael founded the church of the talking pines before he died in 1987. two years later he was succeeded by bishop charles sommers, who had also been consecrated by archbishop watters. in 1990, the church of the talking pines changed its name to madonna ministry. the church co

ve been of the median race. the german scholar k. w. f. von schlegel stated in his lectures on the philosophy of history (2 vols, 1829: they were not so much a hereditary sacerdotal caste as an order or association, divided into various and successive ranks and grades, such as existed in the mysteries.the grade of apprenticeship.that of mastership.that of perfect mastership. in short, they were a theosophical college; and either its professors were indifferently magi, or magicians, and wise men or they were distinguished into two classes by those names. their name, pronounced mogh by later persians, and magh by the ancients, signified wise, which was the interpretation of it given by the greek and roman writers. stobaeus expressly called the science of the magi, the service of the gods, as

hilosophy of numbers. london: rider, 1932. butler, christopher. number symbolism. london: routledge and kegan paul, 1970. redgrove, h. stanley. a mathematical theory of spirit. london: rider, 1912. waite, arthur edward. the holy kabbalah. london: williams& norgate, 1929. reprint, new hyde park, n.y: university books, 1960. westcott, w. wynn. numbers: their occult power and mystic virtues. london: theosophical publishing society, 1890. magical union of cologne a society stated in a manuscript of the rosicrucians (under the pseudonym omnis moriar) at cologne, germany, to have been founded in that city in the year 1115. in the rosenkreutzer in seiner blosse (1786) of f. g. e. weise, it was stated that the initiates wore a triangle, symbolizing power, wisdom, and love. the more exalted orders

orme-johnson, david w, and john t. farrows, eds. scientific research on the transcendental meditation program: collected papers, i. seelisberg, switzerland: maharishi european research university press, 1977. white, john. everything you want to know about tm, including how to do it. new york: pocket books, 1976. mahatma letters communications allegedly from the mahatmas (masters or adepts) of the theosophical society to helena petrovna blavatsky and other leading theosophists during the nineteenth century. these mahatmas were said to be eastern teachers belonging to the great white brotherhood, a group providing overall guidance to human destiny. the brotherhood was said to be living in the himalayas of tibet. it included koot humi lal singh (k. h) and morya (m, the primary masters with wh

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

religious and mystical faiths. such communications often involved prophecies as well. in the judeo- christian tradition, the bible documents visions and messages recognizably related to the channeling 59 phenomenon of channeling. channeling seems ubiquitous in human experience. historically prominent practitioners include nostradamus, emanuel swedenborg, helena petrovna blavatsky (founder of the theosophical movement, and anna lee (founder of the quaker sect known as the shakers. in the latter half of the nineteenth century, spiritualism became the rage, and hundreds of mediums claimed to be in contact with dead people who, through the mediums, spoke with the living. the communicators were not always the deceased, however; in some cases space people and other nonhuman intelligences came t

, or saucerian worldview, lemuria sooner or later enters just about any discussion predicated on the assumption that everything humans think they know about the ancient history of earth and the human race is wrong. see also: atlantis; contactees; hollow earth; mount shasta; shaver mystery; williamson, george hunt further reading blavatsky, helene p, 1889. the secret doctrine. two volumes. london: theosophical publishing company. churchward, james, 1926. the lost continent of mu. new york: ives washburn. de camp, l. sprague, 1970. lost continents: the at- lantis theme in history, science, and literature. new york: dover publications. kafton-minkel, walter, 1989. subterranean worlds: 100,000 years of dragons, dwarfs, the dead, lost races and ufos from inside the earth. port townsend, wa: loo

ives washburn. de camp, l. sprague, 1970. lost continents: the at- lantis theme in history, science, and literature. new york: dover publications. kafton-minkel, walter, 1989. subterranean worlds: 100,000 years of dragons, dwarfs, the dead, lost races and ufos from inside the earth. port townsend, wa: loompanics unlimited. scott-elliot, w, 1925. the story of atlantis and the lost lemuria. london: theosophical publishing house. shaver, richard s, 1945. i remember lemuria! amazing stories 19, 1 (march: 12 70. williamson, george hunt, 1953. other tongues other flesh. amherst, wi: amherst press, 1958. secret places of the lion. london: neville spearman, 1959. road in the sky. london: neville spearman. lethbridge s aeronauts in the spring of 1909, the british isles were inundated with sightings

uy warren ballard, writing as godre ray king, reported that in 1930, while working as a mining engineer at shasta, he met saint germain, an immortal being who gave him a creamy liquid to drink. the liquid, saint germain explained, was life omnipresent life. many other encounters followed, and ballard (who died in 1939) soon formed the i am activity, a notorious cultlike organization that combined theosophical doctrine with fascist ideology. around the same time, occultist maurice doreal was detailing his own shasta experiences, which were with the atlanteans who lived in a colony seven miles beneath the mountain. though the colony had only three hundred fifty-three inhabitants, it dominated the lemurians, four and a half million of whom lived, essentially, as prisoners of the atlanteans ev

n s, 1993. abduction notes: reptilians and other unmentionables. mufon ufo journal 300 (april: 10 11, 1994. other types of aliens: patterns emerging. in andrea pritchard, david e. pritchard, john e. mack, pam kasey, and claudia yapp, eds. alien discussions: proceedings of the 214 reptoids 215 a painting of madame helene blavatsky, who proposed the theory of five root races, with the symbol of the theosophical society above her head (fortean picture library) abduction study conference, 91 95. cambridge, ma: north cambridge press. coleman, loren, 1988. other lizard people revisited. strange magazine 3: 34. d light, joy, and elliemiser, 1999. the reptilians and king leo. http//www.greatdreams.com/ reptlan/repleo.htm. mcclure, kevin, 1999. dark ages. fortean times 129 (december: 28 32. reptili

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e zohar and sefer yetzirah into latin even before they were published in hebrew. latin texts in the seventeenth and eighteenth centuries were influential in standardizing cabala as the spelling commonly associated with the christian perspective to qabalistic doctrines.21 in the seventeenth century ce, the center of christian cabala moved to england and germany, where its status was boosted by the theosophical writings of jacob boehme and the landmark qabalistic compendium of christian knorr von rosenroth.22 von rosenroth and athanasius kirchner extrapolated the qabalistic allusion of adam kadmon to be a reference to jesus as the primordial man in christian theology. in the final phase in the development of the christian cabala in the seventeenth and eighteenth centuries, it became permeate

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

d of the spheres of the seven planets, the sphere of fixed stars, and the higher spheres beyond these. a striking feature of cabalism is the importance assigned to angels or divine spirits as intermediaries throughout this system, arranged in hierarchies corresponding to the other hierarchies. there are also bad angels, or demons, whose hierarchies correspond to those of their good opposites. the theosophical system of the universe on which the infinite subtleties of cabalist mysticism are based is connected with the scriptures through elaborate mystical interpretations of the words and letters of the hebrew text, particularly the book genesis (on which large parts of the zohar are a commentary. the hebrew alphabet, for the cabalist, contains the name or names of god; it reflects the funda

FRATER U D PRACTICAL SIGIL MAGIC

ed by magical means, which often manifest themselves on the physical level (l the mental level, which is very rare) to be effective, sigilization should take place in c (the altered state of consciousness. be aware that the consciousness does not have direct access to the causal plane and the unconsciousness has only got indirect access to the physical level via the causal plane. according to the theosophical model, the causal plane presides over all the other levels and controls them. on the causal level, 102/ practical sigil magic model b a= gventile h or gprobe h a f= gdouble ventile h or gprobe h c= channel of communication/altered state of awareness but how does it work/ 103 s gunexplained miracles, h gstrange coincidences, h etc. everything we understand as magic. eventually, such mo

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

thologyamongthegrowingnumberofenglish theosophists,withwhomwaite was already athome-:hewas by this time a regular,ifuncommitted,visitor tothelondon lodgeofthetheosophical societywherehe became friendlywiththevice-president,a.p. sinnett,"theformer editoroftheallahabadpioneer 'notversenow,onlyprose'77sinnett hadreturnedfromindia. in 1883 afterlosinghis post267 becauseofhis intemperatepromotionofthe theosophical cause in the columnsofhis newspaper. by 1885, however, disenchantmentwith the theosophicalsociety,arising fromtheextremely hostilehodgsonreportofthesociety for psychical research,2had led to a decline inbothnumbersandfrequencyofmeetings inthelondon lodge 'and thevenue was changedfromqueen'anne'smansions to aroomatno.15, york street,coventgarden.thiswas abovetheshop and officesofgeorge

o threeyearsof editing and translating alchemical texts. there remained the problem of a publisher,but this too wassolvedin the person ofjames elliott. waite toldhim of lord stafford's wish tohavethe first translation, of ruland'slexiconofalchemy,put into print:83_'notversenow,onlyprose. 82kingsford's'newgospelofinterpretation; the revd g. w. allen, urgingwithequal fervour the meritsofhis christo-theosophical society;dre. w. berridge, eulogizing thomas lake harris and his'brotherhoodofthenewlife (andhintingdarkly, underotherpseudonyms, attheawesome powerofthe hermeticorderofthegoldendawn);andarthurmachen, whose story'theshining pyramid' first appeared intheunknown ft'orld. themagazine survived for eleven issues,butcame to an abrupt haltwhenthe money ranout.'was it forgotten, wondered waite

ad passed theproofstage and was in processofbeing printedwhen,on9december1899,a disastrous fire at the premisesofthe ballantyne press destroyed the sheets and dissolvedboththe formes and the type; the same fire also destroyedgreenalps,a collectionoferotic poetry by aleister crowley,butalthough eachauthorstill retained a setofproofs, crowley let his lie in limbo, while waite surrendered his to the theosophical publishing society and saw thebookprinted afresh in1902.this, however, he didnotdo willingly,butaswithelliott, sowithredway.thepublishing house hadgotinto difficulties, waite declined toputup money and redway took himself off to south africa to fight the boers, leaving his firm in the handsofa receiver. shortly before this, and becauseofthe non-appearanceofbothhis kabbalisticbookand h

uperiority over all western formsofoccultism. waite had no interest in eastern philosophy, was unconcerned by the furore that followed the hodgson i cared nothing whether h.p.b. had manufactured either cups or saucerswiththe help of alleged masters in tibet, or hadboughtthem at a bazaar and buriedthem'(slt,p.88)-andwas generally unimpressed by'thestrange crew that filled sinnett's drawing-room at theosophical gatherings, the astrologers, the mesmerists,thereaders of hands and a few, very few only,ofthe motley spiritist groups'(sly,p. 87. none of their concerns had any appealfor waite,butthe theosophical society did introduce him to sinnett, to edward maitland, and to c. c. massey, a real scholar (he translatedduprel' sphilosophyofmysticism)and a theosophist in the mystical sense ofjacob bo

oduce him to sinnett, to edward maitland, and to c. c. massey, a real scholar (he translatedduprel' sphilosophyofmysticism)and a theosophist in the mystical sense ofjacob boehme,whotook himtocallonh.p. blavatsky. waite, regrettably, recordednothingof this interview,justas he saidnothingof his meetingwithcolonelolcottin 1890, saveonly that it took place. neither the philosophy nor phenomena of the theosophical society satisifed waite, and he determined thatwhat.hesought laywithinrather thanwithout.to such an introspective nature as waite's, seeking an inward way came without effort. among his earliestliterary efforts in prose had been tales offaerie255not in any sensetherobust, traditional fairy-tales of folklore,butstrange allegories of the soul's quest forrealization-andas he turned away

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

te grade ritual105appendixdcondition for entry into the second order126appendixetravelling in the spirit vision130appendixfastral travelling132appendixgthe manifesto ofjuly19031356thegoldendawnappendixhconstitution of ther.r.et a.c, november1903138seleabibliographyi4jforewordtwo major streams of thought have influenced the development and dissemination of west em occultism. h. p. blavatskyand the theosophical society represent one stream; the other is s.l.macgregor mathers and the golden dawn. regardless of the intemecine conflicts, scandals and doctrinal schisms that occurredinboth of them, all modem thinking on occult matters has been profoundly influenced by these seminal systems. i cannot conceive of any form of occultism without thinking of madame blavatsky.herinfluence may not be adm

and this is probably true" this yearning for along-anddistinguished-ancestry was present, too, in the latter-day rosicrucians of the hermetic orderofthe golden dawn, as it was in all the occult movements and secret brotherhoods of the last century, whether respectable freemasons claiming spiritual descent from the builders of king solomon's temple or madame blavatsky with her dubious claims for a theosophical wisdom born in lost ages.itwas possibly partofthe more general desire for respectability that characterized english occultists and distinguished them from the illuminati of the continent, who worked as much for political subversion as for spiritual enlightenment. such a path of revolution was abhorrent to studentsofthe occult arts and sciences in england, whatever the tradition they f

the rituals, and adepts with both the knowledge and will to use them, that lay at the very heart of themagicalsystemof the golden dawn. but spiritualism and freemasonry were not the only currents of thought in english occultism. in1875a third and even more influential movement made its appearance in new york and rapidly gained world-wide, enthusiastic, and utterly uncritical support. this was the theosophical society, the creation of madameb1avatskyand colonelh.s. olcott. helena petrovnab1avatskywas a remarkable person by any standards; by those of contemporary seekers after wonders andmarvelsshe was little short of a goddess, and her departure from the spiritualist22thegoldendawnmovement, where she had collectedenrouteboth fame as a medium and the dog-like devotionofcolonel olcott, to the

softhe masters when these ar255 rived in the shape of madame blavatsky and colonel olcott, neitherofwhom was fitted to move in english polite society. they were even further dismayed by the more mundane revelations of richard hodgson, the investigator for the society for psychical research, who reported in 1884 that the wondrous apported letters and objects sent miraculously by the masters to the theosophical society's headquarters at adyar were the result of trickery. he also exposed the mechanism for faking the 'miracles' and accused h.p.b.offraud.thefurore that followed this exposure was the firstofmany in the history of the theosophicalfoundation23society, and it undoubtedly led many members to look askance at eastern wisdom and to seek instead a spiritual heritage nearer home.thiswas

ny in the history of the theosophicalfoundation23society, and it undoubtedly led many members to look askance at eastern wisdom and to seek instead a spiritual heritage nearer home.thiswas readily at hand in the personofanna kingsford, a seeress whose 'illuminations' on the mystical interpretationofchristianity were much in vogue. she had been, in1883and 1884, the presidentofthe london lodgeofthe theosophical society but resigned becauseofher dislike of the emphasis on eastern ideas and founded instead the hermetic society with the aimofpromoting western esoteric philosophy. this attracted many existing theosophists who agreed with her that the 'power and knowledgeofan unusual kind' displayed inisisunveiledwas due largelytoits western kabbalistic elements and that these more truly represen

GILBERT THE MAGICAL MASON

rotestant theologian, than by men deeply inspired by the mysticism and magic of a man raised to adeptship by oriental sages. time will not permit any review of theconfessio,nor of any glance at the lives and works of those philosophers who have since styled themselves fratresofr.c.,so i hasten to conclude with a short summary, and with the analogies between the origin of the order of r.c. and the theosophical society. as a critic, then, of the rosicrucians, viewed from the standpoint of thefama fraternitatis -their own manifesto tochristian rosenkreuz2s the world- it seemsthattheorder was essentially a brother255 hoodofphilosophers living in a christian country, and professing a nominal christianity of gnostic type, yet essen255 tially abandof studentsoforiental lore and eastern magical ar

; because i holditat all times absurd for anyone to lay claim to the possession of any abnormal powers which he is not willing to demonstrate, or is not able to show to the public, or at least to all who ask; sothatseeing they might believe,andbelieving understand. may we not then observe a parallel between the promul255 gation of the doctrines of christian rosenkreuz and the establishment of the theosophical society andh.p.b.'sinner group of students? in each case the instruction in mystic philosophy came from the east: in the former case from asia minor, arabia, africa, and notably fez; in the latter from india, tibet, and egypt. in each case the inspiration and actual founding of the order is really due to one alone: in the former case by aman,in the latter by a woman. in each case the

e the curative effects of coloured light, and cultivate mental processes which are believed to induce spiritual enlightenment and extended powers of the human senses, especially in the directions of clairvoyance and clairaudience. their teaching does not neces255 sarily include any indian or egyptian symbolism. during recent years a new impetus to the study of rosicrucian ideals has been given by theosophical and anthroposophical societies to students who are aspiring to become initiates. in 1916, frater dr r.w. felkin started for new zealand tothehistory oftherosicrucians 39iiiiitinue the work of the rosicrucians in that colony. the aim of the societas rosicruciana in anglia is:to afford mutual aid and encouragement in working out the great problems of life, and in discovering the secrets

breslau his work calledtheperfectandtruepreparationofthe philosophical stoneaccordingto thesecretofthebrotherhoodsofthegoldenand the rosycross.inthis volume we find a series of 52 rules for the guidance of rosicrucian members; these rules are such as were likely to lead to useful and orderly lives. again, about 1785, there was published at altona in ger255 many a most important volume of coloured theosophical plates with elucidatory words and phrases and several essays on rosicrucian subjects: its title wasgeheimefigurenderrosen255kreuzer;it was in two portions. an english translation of some part of this work was published in 1888 by franz hartmann, a german theosophist.42themagical masonwe catch a further glimpseof the purposes of the rosicrucians at a later date, from a curious little t

y the queen could only move diagonally, on her own colour, and the bishop moving diagon255 ally could only attack the next square but one.thepresent moves are now universally accepted.[this brief introduction to the history of chess is omitted by israel regardie in his account of enochian chess given inthegoldendawn,volume 4.]part two:kabalistic9.thekabalahthemembers of the blavatsky lodge of the theosophical society are all to some extent students of philosophy and religion, and although they are associated into a lodge chiefly to master thesecretdoctrine,which has been expounded to them in so learned and yet so interesting a manner by madame blavatsky, yet some portion of their time and attention may with advantagebespent in a comparison between thesecretdoctrineand other ancient theolog

GILBERT THE SORCERER AND HIS APPRENTICE

cted a mistake.'i 0whatever one's opinion of mathers, there is no question concerning brodie- innes: hewasa scholar, with a far larger, if less inspired, literaryoutputthan his chief. he was born in 1848 at, milton brodie, near forres in morayshire, studied law at cambridgeandmoved to edinburgh, where he practisedbothlaw and occultism with equal enthusiasm helping to found the scottishlodgeof the theosophical society in 1884, to maintain its independence fromthelondonlodges and to preserve its emphasis on esoteric christianity. in 1890 he joined the isis-uraniatempleofthegolden dawn.iprogres255 sing wellenough to become imperator of the amen-ra temple when it was founded at edinburgh in 1893.norhadhe neglected his more general hermetic studies, contributing regularly to thetransactionsoith

d to say, they have in great part lostthekey toitin the meantime, the knights templars in the middle ages again, handed down a great deal-of wisdom and knowledge. they are gone;butthere are schools of occultism descended from them still existing, and from timetotime these. schools. allow certain portions of their knowledge to be proclaimed generally. to such allowance we owe the foundation of the theosophical societyinthe west. and the east has taught us much- for example, the sevenprinciples. no one knew anything about the seven principles till itwas taught from the east..or about karma. according to the hermetic doctrine, there are always certain personsspecially.illuminated,to whom special revela255 tions are.given, these individuals not being connected with any school..theroman church

enclosing 10 yods. the arrangement of the 10 in the tree of life is another branch of the subject altogether; that belongs to the kabala, and an elementary view ofitwill be found in a paper in the third number of ourtransactions,where the tree of life, and also the names of the ten sephiroth, are fully set out.*the full illustration of it belongs.ai2*.f26transactions of the scottish lodge of the theosophical society, vol. i,p37, 1892. entirely to the hermetic mysteries.itrustenough has been said to show where the key comes in to different numbers being used in different systems, and that no one will henceforth be puzzled to find 4 principles of man laid down in theperfect way,and7laid down in thesecretdoctrine,orkey totheosophy,and other oriental works. you will be able to see now pretty

upon one another. that is whatlmustcall the infinitely little in the primordial cell. and so exactly was it in the creation of the universe, and so wasitinthecreation of man. the two centres were there, the brain and heart. for each human being is the inmost and most material heart and centre of an akasa of his own- that is to say, every human being is surrounded by a sphereofsome sort, which, in theosophical language, we call his aura.thataura is what the human being is conscious of, and he is consciousofnothing else. and in this sphere the tatwic currents operate; now here comes a pointc.,it is a doctrine of the tatwic philosophy, that the aura of each man is therealman. the physical body which we see is merely the stula sharira, but everybody knows quite well that the physical human bod

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

occultist) and established inri lodge no. 14, at paris; and on 1 september 1902 he admitted a. e. waite. all three had one thing in common: they were members of the hermetic order of the golden dawn. westcott was also keen on further foreign expansion with the aid of continental occultists. the presence of such characters was not new col. h. s. olcott and charles sotheran, founding members of the theosophical society, had been representatives of the rite in bombay and new york respectively, since 1880; what is curious about them, and about george fort, the representative in new jersey, is that they had been quite unaware of beswick when he was creating and, in theory, working the rite in the 1870s. with papus under his belt, and with his journal, l initiation, now an official organ of the

GILBERT R A THE MASONIC CAREER OF A

874. 5[5] slt, chapter 2, passim after his sister's death in 1874 waite began to lose his faith in roman catholicism, although he retained a great love for its ceremonial, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various secret orders. he turned instead towards spiritualism but found no spiritual consolation and moved on to the theosophical society, which fascinated him although he disliked the anti-christian bias of works of h. p. blavatsky who was its driving force. in this way he approached magic in general and eliphas levi6[6] in particular, and began to realize where his real dedications lay. he had already written and published many poems and imitation romances7[7] but was forced to recognize, reluctantly, his shor

es who, with one soror, were present at that consecration of the salvator mundi temple of the f.r.c, five can be identified, all of whom were freemasons106[106. the f.r.c. did not demand a masonic qualification from its fratres but in practice most who joined were not only members of the craft but active in the higher degrees. they were also increasingly outnumbered by the ranks of co-masonic and theosophical sorores. nor were all the members english. the single soror present at the first meeting was an american medical practitioner, dr. helen worthington, and in 1921 the american photographer, alvin langdon coburn, joined the order. he rapidly entered the second order, the ordo sanctissima roseae et aureae crucis, but became more concerned with his own neoplatonic society, known as the un

writings of a. e. waite (1) books wholly or partly relating to freemasonry the real history of the rosicrucians founded on their own manifestos, and on facts and documents collected from the writings of initiated brethren (redway, 18 87) the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891 (part 3, section 3: the freemasons) azoth, or the star in the east (theosophical publishing society, 1893 (appendix ii: the secret of freemasonry) devil-worship in france, of the question of lucifer. a record of things seen and heard in the secret societies according to the evidence of initiates (redway, 1896) the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901 (appendix iv: martinism an

GNOSTIC CATECHISM

874. 5[5] slt, chapter 2, passim after his sister's death in 1874 waite began to lose his faith in roman catholicism, although he retained a great love for its ceremonial, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various secret orders. he turned instead towards spiritualism but found no spiritual consolation and moved on to the theosophical society, which fascinated him although he disliked the anti-christian bias of works of h. p. blavatsky who was its driving force. in this way he approached magic in general and eliphas levi6[6] in particular, and began to realize where his real dedications lay. he had already written and published many poems and imitation romances7[7] but was forced to recognize, reluctantly, his shor

es who, with one soror, were present at that consecration of the salvator mundi temple of the f.r.c, five can be identified, all of whom were freemasons106[106. the f.r.c. did not demand a masonic qualification from its fratres but in practice most who joined were not only members of the craft but active in the higher degrees. they were also increasingly outnumbered by the ranks of co-masonic and theosophical sorores. nor were all the members english. the single soror present at the first meeting was an american medical practitioner, dr. helen worthington, and in 1921 the american photographer, alvin langdon coburn, joined the order. he rapidly entered the second order, the ordo sanctissima roseae et aureae crucis, but became more concerned with his own neoplatonic society, known as the un

writings of a. e. waite (1) books wholly or partly relating to freemasonry the real history of the rosicrucians founded on their own manifestos, and on facts and documents collected from the writings of initiated brethren (redway, 18 87) the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891 (part 3, section 3: the freemasons) azoth, or the star in the east (theosophical publishing society, 1893 (appendix ii: the secret of freemasonry) devil-worship in france, of the question of lucifer. a record of things seen and heard in the secret societies according to the evidence of initiates (redway, 1896) the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901 (appendix iv: martinism an

GNOSTIC HANDBOOK

nostic handbook the institute for gnostic studies introduction 1 what is gnosticism? gnosticism as a form of perception, the source of our tradition, gnosticism and other ways of knowing, esotericism and modern language. 2 the great chain of being flatland, the traditional model of the universe, the axis mundi and the sacred tree, characteristics of the traditional model, the neo-platonic cosmos, theosophical and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first principles who or what is god? what s in a name? the pleroma, the divine will, logos and sophia, what about jesus? jesus, christ and logos, what is sophia, the polarity of the god and goddess, impersonal to personal, the solar logos:christ, gods and spirits, the seven spirits (logoii, the seven planes, th

des the indescribable one (1st c, protos theos, nous and psyche (2nd c, platonic archetypes (3rd c, the world as emanated by psyche (4th c, while the underworld is hidden within nature which has its own consciousness (physis. this dualism between the spiritual and physical we will return to later, the two aspects of the world soul are one of the most important misunderstood aspects of gnosticism. theosophical and modern maps the theosophical map is found in many new age and spiritual books. most of these have adapted and distorted the model and not really come to grips with the full depth of the vision held by mme. blavatsky and others such as steiner, alice bailey and max heindel. this map was developed by madam blavatsky and from the theosophical movement migrated into a range of cosmolo

s hair the forests and grasses. like the titans, ymir's death creates mankind. hence midgard is a checkerboard on which fire and ice battle against each other until the game is completed. from the interaction of fire and ice within the great gap, the planes or worlds are formed. this model when examined critically (we will return to it in the next lesson) has a lot in common with the kabbalah and theosophical plane models. together they give us a good overview of the great chain of being. the planes or world below the triune forces of the void, fire and ice are: vanaheim is the world of the vanir. it is the realm of fertility, wealth and fecundity, fields of luscious crops, fruits, wildlife and pastoral beauty. jotunheim is the home of the giants. there are three types of giants, thursar

n they are known as the holy spirits (spenta amesha (these are akin to the seven spirits before the throne in the book of revelation. this links interestingly with some western traditions, which see the seven spirits before the throne (revelation 4:5) as seven phases of the holy ghost. these aeons or spirits have many different aspects and facets, they may also be related to the seven rays of the theosophical and rosicrucian mystery traditions. in the heavenly hierarchy these spirits are again emanations from the truine principle and under them are formed the immortals, beings that embody each ray or spirit. and out of the throne proceeded lightning and thundering and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of god. revelation 4:5 th

other, we have simply chosen one model from within our tradition to expound. together all models illustrate the multi-faceted nature of reality, the earth being only one plane within a larger picture. there can be many views of such a structure, ranging from alternative universes, dimensions or planes to other realities, each has its place in our understanding. the seven planes max heindel model theosophical model divine plane. divine plane. plane of virgin spirits monadic plane. plane of divine spirit spiritual plane plane of life spirit intuitional plane plane of thought mental plane desire plane astral plane physical plane physical plane the divine plane this is the point of origin, the matrix from which all universal systems evolve. it is the plane of the triune principle and on a mor

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

m with hundreds of arms and legs, or as a unicorn or giant. any shape than can be thought can be summoned into a form. the third form is when a thought has taken a natural shape, because it has not been have given a form. these forms can range from swirling masses to shapes and spirals of immense beauty or darkness. many examples of this form can be found in thoughtforms by besant and leadbeater (theosophical publishing house 1971. each of these forms has one thing in common, they are made of colour. depending on the nature of the form, various colours will manifest. this is the one sure way to appreciate the real nature of a form, while colours can be manipulated by thought, the real vibratory nature of the thought (the real colour) will make itself known in some way. the general principl

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ame strategy was adopted by survivors of the universal deluge as described in certain central american myths? such links and crossovers in myth between the themes of precession and global catastrophe are extremely common. 4 hamlet s mill, p. 7. 5 grimnismol 23, the poetic edda, p. 93, cited in death of gods in ancient egypt, p. 199; hamlet s mill, p. 162; elsa brita titchenell, the masks of odin, theosophical university press, pasadena, 1988, p. 168. graham hancock fingerprints of the gods 242 seen to rise in a different constellation (thus if the sun rises in pisces at the spring equinox, as it does at present, it must rise in virgo at the autumn equinox, in gemini at the winter solstice and in sagittarius at the summer solstice. on each of these four occasions for the last 2000 years or

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

cattered, informally organized on a worldwide basis. until the modern information revolution, they communicated through secret societies, allegorical mystery dramas and ciphers. an outworn example is found in the mythos of alchemy, its cipher language, etc. sixth, most ciphers have followed the decoding rules established in the various techniques of qabalistic number analysis, including gematria, theosophical addition, notariqon, temura, etc. the most recent past known cipher was that of aiq bakur, or the qabala of nine chambers a system laid out first in hebrew (then a dead language of scholars) on a number sign or tic tac toe pattern, and adopted by royal arch masons for english language use. to some extent, this cipher is still in current use, but it has long been deciphered and is no l

m, also known as max theon and aia aziz. the son of a polish rabbi, bimstein traveled in nineteenth century egypt and became a disciple of the coptic initiate paolos metamon, under whom he became the grand master of the hermetic brotherhood of light. bimstein later married the trance medium mary ware and became the conduit of the cosmic philosophy. virtually every modern occult movement, from the theosophical society to the followers of sri aurobindo in india, owe him a debt in their origins. bimstein was a high initiate, quite a mysterious person, and probably in constant contact with ufonauts early on. he died in the early 1920s and has been largely forgotten until recently. blavatsky, madame helena p, affectionately known as hpb by her followers, co-founder and primary moving force of t

osophical society to the followers of sri aurobindo in india, owe him a debt in their origins. bimstein was a high initiate, quite a mysterious person, and probably in constant contact with ufonauts early on. he died in the early 1920s and has been largely forgotten until recently. blavatsky, madame helena p, affectionately known as hpb by her followers, co-founder and primary moving force of the theosophical society. a high initiate, she was in communication with exalted adepts of the great white brotherhood through the main years of her career. she appears to be the first major historical personality to actively conceal the true names and origins of initiates using the cipher of the ufonauts. 10 allen h. greenfield crowley, aleister, the scribe of the book of the law as dictated to him b

osicrucian cipher] beginning in the mid-19th century we suddenly see the occult tradition renew an ancient practice, speaking through oracular entranced prophets in voices other than their own. trance mediumship to communicate with the dead was the first version, but this was soon followed by various kinds of channelings and contacts with higher beings manifesting in the so-called mahatmas of the theosophical society. examples include the secret chiefs of the third order in the golden dawn and related societies; the ufo-related channelings of mark probert and the inner circle, dick miller and many to follow; along with the alleged physical contacts of adamski, bethurum, george king and others; and finally the channeling of jane roberts seth, jach purcel s lazaris, don elkins ra, and others

unters. so it is. but who plants such messages, and why? to answer this, one must apply the cipher knowledge to the world of deep occultism, of which ufos are but a surface manifestation. the answers do not come from anything as simple as mental aberrations and hoaxes on the one hand, nor interstellar visitors and vast government conspiracies on the other. as historian paul johnson has shown, the theosophical mahatmas were neither the discarnate semi-deities of the believers nor madame blavatsky s fraudulent deceptions of the skeptics. rather, they were real people adepts or initiates of the deep wisdom perhaps, but people nonetheless with radical political and spiritual agendas that made pseudonyms a necessity. the names such mahatmas and chiefs took were, in very truth, noms de guerre: t

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

pon all activities assisting in the unfoldment and development of man's higher powers and faculties, for the sake of definite understanding, it must be stated that none of the popular movements are like unto the rosicrucian order. ques. what explanation can be made regarding the work of the rosicrucian fellowship as explained by the late mr. max heindel? ans. mr. heindel was a keen student of the theosophical teachings, and journeyed to europe where he studied under a private teacher who was a theosophist, and not a rosicrucian. mr. heindel then returned to america and wrote his personal version of the teachings which he had received, and unfortunately used the term rosicrucian to describe the work of his personal organization, and his personal philosophy. the rosicrucian fellowship does n

HAMIL THE ROSICRUCIAN SEER

825),formerlytulloch, editor ofhockley'slettersto the [winssoul by which the adept sought divine union by way of illumination gained in an exalted form of mesmeric trance.'2unidentified. 3 unidentified. 4 helena petrovna blavatsky (1831-91. bom in russia, later became an american citizen. widely travelled; an avid reader of occult, mystical, and religious works, she founded, with col. olcott, the theosophical society in new york in 1877. she also dabbled in spiritualism but on at least three occasions her seances were exposed as mechanical trickery. 5le,thirty shillings, now one pound and fifty pence. 6 colonel henry steele olcott (d.1906, american co-founder of the theosophical society with madame blavatsky.42[undated memorandum to herbert irwin] a. i never worked with thealmadep-ifpracti

HELENA BLAVATSKY THE KEY TO THEOSOPHY

confusion. to the mentally lazy or obtuse, theosophy must remain a riddle; for in the world mental as in the world spiritual each man must progress by his own efforts. the writer cannot do the reader's thinking for him, nor would the latter be any the better off if such vicarious thought were possible. the need for such an exposition as the present has long been felt among those interested in the theosophical society and its work, and it is hoped that it will supply information, as free as possible from technicalities, to many whose attention has been awakened, but who, as yet, are merely puzzled and not convinced. some care has been taken in disentangling some part of what is true from what is false in spiritualistic teachings as to the postmortem life, and to showing the true nature of s

political reforms 213 on self-sacrifice 217 on charity 222 page 3 the key to theosophy- hp blavatsky.txt theosophy for the masses 224 how members can help the society 227 what a theosophist ought not to do 228 on the misconceptions about the t.s. 237 theosophy and asceticism 237 theosophy and marriage 240 theosophy and education 241 why then is there so much prejudice against the t.s? 248 is the theosophical society a money-making concern? 256 the working staff of the t.s. 260 the "theosophical mahatmas" 263 are they "spirits of light" or "goblins damned? 263 the abuse of sacred names and terms 273 conclusion 277 the future of the theosophical society 277 glossary 281 appendix 345 the theosophical society: information for inquirers 345 the legal status of the theosophical society 347 note

ngs of his master. porphyry was himself a great author, and gave an allegorical interpretation to some parts of homer's writings. the system of meditation the philaletheians resorted to was ecstasy, a system akin to indian yoga practice. what is known of the eclectic school is due to origen, longinus, and plotinus, the immediate disciples of ammonius. the chief aim of the founders of the eclectic theosophical school was one of the three objects of its modern successor, the theosophical society, namely, to reconcile all religions, sects, and nations under a common system of ethics, based on eternal verities. q. what have you to show that this is not an impossible dream; and that all the world's religions are based on the one and the same truth? a. their comparative study and analysis. the "

n everything, of self-denial and strict morality, doing his duty by all men. the few real theosophists in the t.s. are among these members. a. this does not imply that outside of the t.s. and the inner circle, there are no theosophists; for there are, and more than people know of; certainly far more than are found among the lay members of the t.s. q. then what is the good of joining the so-called theosophical society in that case? where is the incentive? a. none, except the advantage of getting esoteric instructions, the genuine doctrines of the "wisdom-religion" and if the real program is carried out, deriving much help from mutual aid and sympathy. union is strength and harmony, and well-regulated simultaneous efforts produce wonders. this has been the secret of all associations and comm

s, saving of time and labor, profit and development. want of method, want of plan, haphazard work, fitful energy, undisciplined effort-these mean bungling failure. the voice of humanity attests the truth. does the spiritualist accept the verdict and act on the conclusion? verily, no. he refuses to organize. he is a law unto himself, and a thorn in the side of his neighbors. q. i was told that the theosophical society was originally founded to crush spiritualism and belief in the survival of the individuality in man? a. you are misinformed. our beliefs are all founded on that immortal individuality. but then, like so many others, you confuse personality with individuality. your western psychologists do not seem to have established any clear distinction between the two. yet it is precisely t

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ton- frater virtute orta occident rarius('those that rise by virtue rarely fall) in the g.d; his wife was soror quam potero adjutabo('i will help as much as i can- had many bees in his clerical bonnet, including an obsessive fear of the machinations of 'the b.b, i.e, the black brethren (iesuitsl, and a trusting belief in the authenticity of madame helena petrovna blavatsky's mahatmas, her and the theosophical society's invisible secret chiefs. he believed, too, in elementals (nature spirits) and the dangerous territory inhabited by 'the gnomes. by any standard of assessment the vicar of chacombe, a small village (population c. 450) close to banbury in the county and diocese of oxford, was a strange and remarkable man. w. a. ayton, the son of william capon ayton, was born in the bloomsbury

h younger frederick leigh gardner (his junior by forty years) between march 1889 and november 1905. they are worthy of publication, i believe, because they throw additional light upon the notable expansion of interest in occultism which began when the mysterious madame blavatsky settled permanently in london early in 1887. together with colonel henry olcott and william q judge she had founded the theosophical society in new york city in 1875. a london branch was formed three years later but there was little public interest in great britain until 188 i when h. p. sinnett, who had been one of madame blavatsky's converts in india, published his occult world. sixty years later a. e. waite recalled its 'remarkable account of strange phenomena and yet stranger claims 'i remember very well the st

london branch was formed three years later but there was little public interest in great britain until 188 i when h. p. sinnett, who had been one of madame blavatsky's converts in india, published his occult world. sixty years later a. e. waite recalled its 'remarkable account of strange phenomena and yet stranger claims 'i remember very well the strange crew that filled sinnett's drawing room at theosophical gatherings' he continued 'the astrologers, the mesmerists, the readers of hands, and a few, very few only, of the motley spiritualist groups" when westcott founded the hermetic order of the golden dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the theosophical society; in fact a school of occultism based on the western hermetic-qabalistic tradition, and

ers, the mesmerists, the readers of hands, and a few, very few only, of the motley spiritualist groups" when westcott founded the hermetic order of the golden dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the theosophical society; in fact a school of occultism based on the western hermetic-qabalistic tradition, and hence without any hindu or buddhist elements. the theosophical society was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of the early male members of the g.d (up to c.i892) were recruited from westcott's friends in the societas rosicruciana in anglia, known to the initiated as the soc. ros, which was exclusively masonic. the s.r.i.a, of which westcott was secretary general, although he beca

oc. ros, which was exclusively masonic. the s.r.i.a, of which westcott was secretary general, although he became its supreme magus in 1892, was not a masonic lodge but, during the 1880s, an increasingly esoteric equivalent of a learned society. there were colleges (i.e, branches) in the provinces- e.g, at bristol, york and newcastle upon tyne. after 1887 a good many of its members also joined the theosophical society. ayton was never in the soc. ros, probably because he found it inconvenient to 1 a. e. waite, shadows of life and thought (1938, p. 87. 13 travel to london for the metropolitan college's quarterly meetings. w. b. yeats was also not a member because he lacked the necessary masonic qualification and left the theosophical society when he joined the g.d. in march 1890. frederick l

HP LOVECRAFT A DARK LORE

ections, the first of which was headed "1925- dream and dream work of h.a. wilcox, 7 thomas st, providence, r. i, and the second "narrative of inspector john r. legrasse, 121 bienville st, new orleans, la, at 1908 a. a. s. mtg- notes on same& prof. webb's acct" the other manuscript papers were brief notes, some of them accounts of the queer dreams of different persons, some of them citations from theosophical books and magazines (notably w. scott-elliot's atlantis and the lost lemuria, and the rest comments on long-surviving secret societies and hidden cults, with references to passages in such mythological and anthropological source-books as frazer's golden bough and miss murray's witch-cult in western europe. the cuttings largely alluded to outr mental illness and outbreaks of group foll

aving invented a series of dreams to heighten and continue the mystery at my uncle's expense. the dream-narratives and cuttings collected by the professor were, of course, strong corroboration; but the rationalism of my mind and the extravagance of the whole subject led me to adopt what i thought the most sensible conclusions. so, after thoroughly studying the manuscript again and correlating the theosophical and anthropological notes with the cult narrative of legrasse, i made a trip to providence to see the sculptor and give him the rebuke i thought proper for so boldly imposing upon a learned and aged man. wilcox still lived alone in the fleur-de-lys building in thomas street, a hideous victorian imitation of seventeenth century breton architecture which flaunts its stuccoed front amids

HP LOVECRAFT THE CALL OF CTHULHU

ns, the first of which was headed '1925- dream and dream work of h. a. wilcox, 7 thomas st, providence, r. i' and the second 'narrative of inspector john r. legrasse, 121 bienville st, new orleans, la, at 1908 a. a, s. mtg- notes on same& prof. webb's acct' the other manuscript papers were all brief notes, some of them accounts of the queer dreams of different persons, some of them citations from theosophical books and magazines (notably w. scott-elliott's atlantis and the lost lemuria, and the rest comments on long-surviving secret societies and hidden cults, with references to passages in such mythological and anthropological source-books as frazer's golden bough and miss murray's witch-cult in western europe. the cuttings largely alluded to outr mental illness and outbreaks of group fol

having invented a series of dreams to heighten and continue the mystery at my uncle's expense. the dreamnarratives and cuttings collected by the professor were, of course, strong corroboration; but the rationalism of my mind and the extravagance of the whole subject led me to adopt what i thought the most sensible conclusions. so, after thoroughly studying the manuscript again and correlating the theosophical and anthropological notes with the cult narrative of legrasse, i made a trip to providence to see the sculptor and give him the rebuke i thought proper for so boldly imposing upon a learned and aged man. wilcox still lived alone in the fleur-de-lys building in thomas street, a hideous victorian imitation of seventeenth-century breton architecture which flaunts its stuccoed front amids

ISIS UNVEILED

igilizocb, google digilizocb, google digilizocb, google jiliooglc digilizocb, google isis unveiled digilizocb, google attak tsbosorhical pkbss point loma, ctlifbcnia digitizecoy google isis unveiled a master-key to the mysteries of ancient and modern science and theology by h. p. blavatsky" ce^ mt nn un de boiuw fay" moiraioini vol. ii theology section i thibo roint loha edition revised the aryan theosophical press point loma, caupornu 1019 dibiiizoo;b, tikivgli. the new york public libb ary 5fi092.1 a astor. lencx and tllofim rounda t10n8 n 1s31 i. capjii^t 1b77 by j. w. bonton nbwaj coprright uie b7 kkuxrioe tfa^ej digitizec by google bebitatm ttime boiamm to tte kttmoftiul aocietr ibiifiii b

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

mysteries and in the orders of knighthood. 237 chapter the twenty-eighth. rosicrucianism in strange symbols. 253 chapter the twenty-ninth. connection between the templars and gnosticism. 266 chapter the thirtieth. rosicrucian origin of the order of the garter. 282 chapter the thirty-first. rosicrucian supposed means of magic through signs, sigils, and figures. 295 chapter the thirty-second. astro-theosophical system of the rosicrucians the alchemic magisterium. 303 chapter the thirty-third. rosicrucian celestial and terrestrial (means of intercommunication. 317 chapter the thirty-fourth. the pre-adamites. profound cabalistic or rosicrucian speculations. 322 xvi contents chapter the thirty-fifth. page. the adapted rosicrucian contemplation. intrusion of sin. ruins of the old worlds. 337 cha

ted god is supposed to be enclosed, or wherein the man is made flesh, the microcosmos or spirit within his cincture, or walls, or castle of comprehension, or of senses. mystic cross or anchor (type of the crucifixion, or redeemer. gnostic amulet) hieroglyph of translation (the cross( crucifixion) salient out of the crescent (new) moon, man (saviour, born of woman. chapter the thirty-second. astro-theosophical (extra-natural) system of the rosicrucians the alchemic magisterium or stone. he letters of all languages are significant marks or symbols, which have the twelve, or rather the original ten, signs of the zodiac for their beginning. of these letters there is a certain group which has, in the characters of all languages, a secret hieroglyphical, hagiographical reference, to the original

K AMBER THE BASICS OF MAGICK

that persons emotional state. thus psychic frauds can have a marvelous time with auras. one deluded psychic taught a class i attended in which he performed instant psychoanalysis on the basis of the supposed aura. it was obvious that he was actually observing after images from the students clothes! this brings us to the chart of aura colors on the next page. it is a general guide, based mostly on theosophical material. various groups may attribute different meanings to the colors. the colors we show on the chart are emotional in nature; useful if you plan to create an artificial elemental or do healing. surrounding yourself with a particular color will tend to produce the specific psychological effect described in the chart. that quality of color is useful in magick ritual .pa (next page)

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

tance, omits the predominations of the letters from chapter 4. the notes and additions are more helpful than intrusive, and where he is unsure, edersheim nobly places a question mark next to his variant renderings. westcott, william wynn. sepher yetzirah. the book of formation and the thirty-two paths of wisdom, translated from the hebrew. bath: robert h. fryar, 1887; 2nd revised edition: london: theosophical publishing society, 1893; 3rd edition: london: j. m. watkins, 1911; reprinted new york: samuel weiser, 1975; reprinted san diego: wizards bookshelf, 1990 (this edition adds notes from mme blavatsky s works. fourth revised edition, with hebrew text: volume 3 of darcy kuntz golden dawn studies series (edmonds: holmes publishing group, 1996. westcott s sy is also included in the most rec

, p. 8) waite, arthur edward. the holy kabbalah: a study of the secret tradition in israel as unfolded by sons of the doctrine for the benefit and consolation of the elect dispersed through the lands and ages of the greater exile. london: williams and norgate ltd, 1929; reprinted new hyde park: university books, 1960. this title incorporates a. the doctrine and literature of the kabbalah. london: theosophical publishing company, 1902. b. the secret doctrine in israel. a study of the zohar and its connections. london: wm. rider and son, 1913. waite discusses sy at some length in the following sections of the holy kabbalah: 1. book ii, i: date of the book of formation 2. book iii, ii: the book of formation 3. book iii, iii: connections and dependencies of the book of formation. in the first

kstein, schlomo. between philosophy and mysticism: a study of the philosophical-qabbalistic writings of joseph giqatila (1248- c.1322. ph.d. dissertation, new york: jewish theological seminary, 1983. blickstein treats the philosophical-qabbalistic period in gikatilla s development, concentrating on his ginnat egoz, which is fundamentally a commentary on sy this, in contrast with gikatilla s later theosophical-qabbalistic period which produced sha are orah, gates of light. brody, seth lance. human hands dwell in heavenly heights: worship& mystical experience in thirteenth-century kabbalah (ph.d. dissertation, philadelphia: university of pennsylvania, 1991. brody s dissertation contains substantive discussion of r. isaac the blind s commentary on sy. see in particular pp. 419-446* see aryeh

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

r 1 (london: frank cass [tel aviv university, 1994. gmaimonides f guide of the perplexed and the kabbalah, h in jewish history, volume 18, nos. 2-3: commemorating the eight hundredth anniversary of maimonides death (dordrecht: kluwer academic publishers, 2004. messianic mystics. new haven: yale university press, 1998: chapter three. gconcepts of messiah in the thirteenth and fourteenth centuries: theosophical forms of kabbalah. h. gon european cultural renaissances and jewish mysticism, h in kabbalah: journal for the study of jewish mystical texts, volume 13, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2005. kiener, ronald. gthe status of astrology in the early kabbalah: from the sefer yesirah to the zohar, h in jerusalem studies in jewish thought, vol. 6, nos

s, vol. xli, no. 1 (1990. gmagic and religion in ancient judaism, h in envisioning magic. 2. merkabah and hekhalot material& 3. sefer yezirah on these, see my papers, gnotes on the study of merkabah mysticism and hekhalot literature in english h and gnotes on sefer yezirah in english. h 4. transition a. geonic period it is generally thought that the geonic period left little by way of evidence of theosophical development. apocalyptic, merkabah, and rabbinic writings continued to exercise authority, this material being compiled and redacted with little being added to the existing traditions. in this period, however, magical works circulated and grew. joseph dan writes, gthe geonic period, from the sixth to tenth centuries, is a period which seems to be outside the realm of the history of je

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

bligated to be respectful toward figures that other peoples consider holy? a: even the laws of the literal torah, not only kabbalah, state that one must be respectful to everybody. 372 d e t a i l e d t a b l e o f c o n t e n t s part one: the beginning..9 chapter 1.1 the great illusi ethe hidden life in freemasonry by c. w. leadbeater 33 (edited and re-formatted by brother w *december 2005) the theosophical publishing house adyar, madras, india 1926 second edition, plate 0. foreword it is once more my privilege to usher into the world, for the helping of the thoughtful, another volume of the series on the hidden side of things written by bishop charles w. leadbeater. true mason that he is, he is ever trying to spread the light which he has received, so that it may chase away the darkness

of which i have been speaking was of mixed blood, but dominantly aryan. our researches show that about 13,500 b.c. a band of men and women belonging to the highest classes of the great south indian empire which then existed set out on an expedition to egypt, by way of ceylon, having been directed to do so by the manu. the ruling race in egypt in those days was a branch of what has been called in theosophical books the toltec sub-race- a branch probably identical with that cro-magnon race which inhabited europe and africa somewhere about 25,000 b.c. in ancient types of man(*op. cit, p. 71) sir arthur keith remarks that this race was mentally and physically one of the finest that the world has ever seen. broca has noted that the brain content of the skull of the cro-magnon woman surpasses t

on; they are not compelled to reincarnate; if they do so it is quite voluntary; they dip down into human life on this plane simply in order to help. 182. on tattu, the right-hand pillar, we take up the tale of evolution where we left it on the other. a single link here betokens one world-period, and therefore includes the whole set of seven festoons on tat. to use once more the technical terms of theosophical teaching, the loop of seven links on tattu stands for what we call a round, the com-pleted festoon of seven loops is meant to suggest one chain-period, and the full group of seven festoons equals one planetary scheme. the two pillars taken together correspond exactly to the table of evolution and the diagram which i give in the sixth section of the inner life, and almost the whole of

he angels of those lines. to symbolize that, the r.w.m. asks how many principal officers there are in the lodge, and receives the answer that there are three. these are the r.w.m, the w.s.w, and the w.j.w, who represent the divine or spiritual trinity which appears in the deity, and also in man, who is made in the image of that deity. these three principles in man are familiar to many students of theosophical psychology under the names of atma, buddhi and manas, which may be rendered into english as the spiritual will, the intuitional love and the higher intelligence. 400. then the r.w.m. asks how many assistant officers there are, and is told that these are likewise three, not including the o.g. or. t. these represent the personal constitution of man or his lower self-composed of the lowe

iversality of evolution and the indestructibility of life. gexcept a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit. h(*john, xii, 24) it is perhaps worth noting that the p c g c between the first and the second degree indicates the necessity for the conquest of that peculiar entanglement of the lower mind in the meshes of desire which in theosophical literature is spoken of as kama-manas. bro wilmshurst remarks: 577. this [the p c w c] is meant to be descriptive of the candidate himself, and of his own spiritual condition. it is he who is an ear of corn planted near and nourished by a fall of water. his own spiritual growth, as achieved in the apprentice stage, is typified by the ripening corn; the fertilizing cause of its growth

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

of the mightiest weapons in his hands, one of the most efficient channels of his blessing. some of us have the wisdom to grasp this, the good karma to be employed in this department of his service; may we never forget how great is our privilege; may we never fail to take the fullest advantage of this opportunity which he has given us! s c m c i c bd glimpses of masonic history by c. w. leadbeater theosophical publishing house, adyar 1926 (edited and re-formatted for pdf by brother w. note this should really be considered as part ii of the hidden life of freemasonry and is mentioned by the author in the preface* contents author s preface chapter i schools of masonic thought the origins of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the

rosicrucians; the templars; the asiatische bruder; academia di secreti, at the home of john baptista porta; the quietists, founded by michael de molinos; and the whole group of spanish mystics. 664. eighteenth century: the fratres lucis, or the knights of light; the rosicrucians; the knights and brothers initiate of st. john the evangelist from asia, or the asiatische bruder; the martinists; the theosophical society, founded in london, 1767, by benedicte chastanier, a mystic mason; the quietists; the knights templars; some masonic bodies. 665. the various sects and bodies here detailed should not be understood as belonging exclusively to the century under which they appear in the above classification. all that this list is intended to convey is that such sects were more markedly prominent

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

d illustrations for dante s divine comedy. the bible was his favorite source for subjects, and when illustrating the poets he would choose semireligious themes such as milton or bunyan. he died peacefully in london in 1827. a great deal of blake s imagery and symbolism are adopted from both boehme and swedenborg, both of whom deviated from prevailing theological opinion. boehme was a mystical and theosophical writer, whereas swedenborg was a scientist who devoted himself to studies arising out of what he claimed to be persistent communications from angels and other agencies in a spiritual world. for example, he was influenced by boehme s idea that there are three principles heaven, hell, and our own world and that every spirit is confined in its own principle, the evil angels in hell and t

zations, which repeat the cycle. most contemporary magic goes back to that of the hermetic order of the golden dawn (hogd, which was an offshoot of a masonic- rosicrucian organization, the societas rosicruciana in anglia (sria, founded by robert wentworth little in 1865, and supposedly based on old manuscripts found in freemasons hall, apparently the ones owned by hockley. the london lodge of the theosophical society was opened in 1883, and members of both these lodges were among the early members of the hogd, which was founded in 1888 by w. r. woodman, a. f. a.woodford,w.wynn westcott, and samuel liddell mathers (1854 1918; a relative of alice liddell, whose father coauthored the most important greek dictionary of the nineteenth century, and whose adventures in wonderland were chronicled

gave himself the first name of macgregor to reflect his scottish heritage. his father died when he was young and his mother then supported the family as a clerk in the town of bournemouth. mathers remained at home, reading widely 170 mcmartin ritual abuse case and participating in the masonic society and the rosicrucian society in anglia, until 1885. at that time he moved to london and joined the theosophical society. in 1887 he published the kabbalah unveiled, establishing himself as an occult scholar.during this time he met with wynn westcott and others to decode and rework a number of magical manuscripts. these became the basis of the hermetic order of the golden dawn (hogd, founded in 1888. westcott soon left the group and mathers gained complete control. in 1890 he married mina (later

LIBER MMCMXI NOTE ON GENESIS

0 whilst with them the holy spirit at one time symbolizes the mother and at another the son. thus at the annunciation and at the baptism of the christ the s.s. appeareth as a dove, emblem of$ and the mother: whilst the s.s. that descended upon the apostles at pentecost was in reality the spirit of the christ, and therefore symbolised by the c (see lecture on microcosmos in mss. of r.r. et a.c* in theosophical nomeclature this latter was the ad m u anas or jeheshua: the third principle. for the same reason i have drawn the triangle with the 3 uppermost 1d 3 2 instead of 3 c 1 2 [see note at end. t.s] 11 part ii it was necessary that i should go thus somewhat at length into this mystery of the opening of the numbers, because without this explanation much of the meaning of the verse must nece

dawn and the complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his associates .zoroaster. is here the author of the chaldaan oracles. most quotations are from an edition prepared by w. wynn westcott and published in the theosophical society.s collecteana hermetica series, subsequently reprinted in various editions. westcott.s arrangement of the fragments follows that in i.p. cory.s ancient fragments (second edition, which was probably also his source for the greek texts. the purported quotation from the clavicula salamonis on p. 4 is from a short qabalistic writing which was published by eliphas levi as an .ancie

LIBER SAMEKH

rs. london: privately published, 1898; reprinted new york: dover, 1975; wellingborough: aquarian, 1976; kila, montana: kessinger, 1992. betz, hans dieter (ed: the greek magical papyri in translation, including the demotic spells; volume 1: texts. chicago: university of chicago press, 1986, 1992 [chaldaan oracles: the chaldaan oracles attributed to zoroaster, ed. gs.a. h (w. wynn westcott; london: theosophical society, 1895; reprinted edmunds, wisconsin: sure fire press, 1984. the chaldaan oracles, trans /ed. ruth majercik. leiden: e.j. brill, 1989. crowley, aleister: 777. london: walter scott, 1909. included in 777 revised. 777 and other qabalistic writings. see the qabalah of aleister crowley. 777 revised. london: neptune press, 1955. reprinted in the qabalah of aleister crowley. book 4 p

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ings. although the majority of the items in the bibliography are in my own library, i wish to acknowledge gratefully the assistance rendered by the public libraries of san francisco and los angeles, the libraries of the scottish rite in san francisco and los angeles, the libraries of the university of california in berkeley and los angeles, the mechanics' library in san francisco, and the krotona theosophical library at ojai, california. special recognition for their help is also due to the following persons: mrs. max heindel, mrs. alice palmer henderson, mr. ernest dawson and staff, mr. john howell, mr. paul elder, mr. phillip watson hackett, and mr. john r. ruckstell. single books were lent by other persons and organizations, to whom thanks are also given. the matter of translation was t

geles engraving company, who entered heart and soul into the production of this volume. the pre-publication sale of this book has been without known precedent in book history. the subscription list for the first edition of 550 copies was entirely closed a year before the manuscript was placed in the printer's hands. the second, or king solomon, edition, consisting of 550 copies, and the third, or theosophical, edition, consisting of 200 copies, were sold before the finished volume was received from the printer. for so ambitious a production, this constitutes a unique achievement. the credit for this extraordinary sales program belongs to mrs. maud f. galigher, who had as her ideal not to sell the book in the commercial sense of the word but to place it in the hands of those particularly in

s no information concerning their origin nor does he attempt an elucidation of their symbolism. a recent writer who reproduced one of these charts correlated it to the emblematic tomb of father c.r.c, thus exposing the true nature of christian rosencreutz. the five plates reproduced in hargrave jennings' book are part of a series of fifteen diagrams which appear in the magical, qabbalistical, and theosophical writings of georgius von welling, on the subject of salt, sulphur, and mercury. this extremely rare volume was published at frankfort and leipzig in 1735 and 1760. the numbers and figures on the charts refer to the chapters and sections of the writings. these fifteen charts constitute a remarkable and invaluable addition to the few other known admittedly authentic qabbalistic and rosi

he admitted that he was obeying the orders of a power higher and greater than himself. what he did not say was that this superior power was the mystery school which had sent him into the world to accomplish a definite mission. the comte de st.-germain and sir francis bacon are the two greatest emissaries sent into the world by the secret brotherhood in the last thousand years. e. francis udny, a theosophical writer, is of the belief that the comte de st.-germain was not the son of prince r k czy of transylvania, but because of his age could have been none other than the prince himself, who was known to be of a deep philosophic and mystic nature. the same writer believes the comte de st.-germain passed through the "philosophic death" as francis bacon in 1626, as fran ois r k czy in 1735, a

MASTERING WITCHCRAFT

t until the end of the nineteenth century and the beginning of the twentieth that the occult world lost its somewhat strained "scientific" outlook of the previous hundred years, and turned its attention once more, after all the centuries, to the old gods. in 1851 helena petrovna blavatsky had met the aforementioned rosicrucian magus bulwer lytton, and impressed by the encounter, had organized the theosophical society in 1875, the object of which was to establish a nucleus of the universal brotherhood of humanity. the purpose of this nucleus was to study the supreme source of all the world religions, the central "wisdom religion" as vouchsafed to various peoples of the earth in such a manner as best suited to time and geographical circumstance, and which was said to have been in existence f

the western magical tradition that you seek to put your group in contact. with this thought you may disagree, citing maybe with good reason the magical maxim popularized by the cabalistic writer dion fortune that "all gods are one god, all goddesses are one goddess, and there is one initiator" dion fortune began her magical career as a theosophist, and throughout all her works, there is much of a theosophical nonsectarian approach. such an approach to witchcraft would seem to be objectionable only to the most sectarian-minded of witches; but they do exist, and the paradox is apparent. quite obviously, the strong point about occult paths such as that of witchcraft is that, unlike organized religion, they leave the "way to salvation" solely up to the individual. there is no attempt at prosel

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

so that, what is said to be born init is really born extraterrestrially (see 20,000 leagues under the sea by jules v erne..the greek word amphibios means simply 'life on two planes..the word was often appliedin antiquity to those men who, though still wearing a human form, had made themselvesalmost divine through knowledge, and lived as much in the spiritual supersensuous regionsas on earth (the theosophical glossary).the most common symbol used by the merovingians was the serpent, or the dragon. indeed,the most well known amphibian god was dagon, whose name connotes dragon. one of themerovingian kings bore the name dagobert.atlantis, alien visitation, and genetic manipulation91 chapter 14silicon nightmaresthe second important enochian key concerned the nature and properties of thestrange

, who would later fund adolph hitler in 1931. 1873 banking panic of 1873. 1874 civil marriage made compulsory in germany. 1875 public health act of 1875 in england promotes sanitary conditions. 1875 official government statistics estimate 120,000 americans addicted to opium. 1875 united states immigration excludes coolies, convicts, and prostitutes as undesirable aliens. 1875 blavatsky founds the theosophical society. 1876 deutsche reichsbank opens in germany. 1876 koch discovers anthrax bacillus. 1877 standard oil company incorporated and gains national ascendancy into the oil market. cecilrhodes writes the first of seven wills. 1877 telephone and gasoline engine invented. 1878 louis pasteur tells his family never to show anyone his lab notebooks. his last surviving grandsondonated the do

MORALS AND DOGMA

inds, to the elect--mysteries handed down from generation to generation in esoteric traditions; and to this science of the mysteries they gave the name of[[greek: g??s] gnosis. the gnostics derived their leading doctrines and ideas from plato and philo, the zend-avesta and the kabalah, and the sacred books of india and egypt; and thus introduced into the bosom of christianity the cosmological and theosophical speculations, which had formed the larger portion of the ancient religions of the orient, joined to those of the egyptian, greek, and jewish doctrines, which the neo-platonists had equally adopted in the occident. emanation from the deity of all spiritual beings, progressive degeneration of these beings from emanation to emanation, redemption and return of all to the purity of the cre

MOTTA MARCELO THE COMMENTARIES OF AL

lly on that plane, we must take on account the conditions of manifestation. in the past, women have attempted to "say mass, to breed spiritual movements, even to rule occult orders. there were even those who tried to direct the course of a mass of the holy ghost, using the man as "instrument! the result has always been unmitigated disaster for all concerned. we need only compare the record of the theosophical society under helena blavatsky, who was a magister templi, to that under anne besant, who was a "black brother. mine. blavatsky had a superior, and obeyed him; mrs. besant had mine. blavatsky, but as soon, as her superior died began disobeying all the instructions mine. blavatsky had given her. we know of a recent case in which the woman assumed the magical motto of "soror chokhmah" t

NEW WORLD ORDER OR OCCULT SECRET DESTINY

ly all arenas of policy making in the country [u.s.[including] at the cabinet level of the united states government (ibid. p.24) however, other new age proponents said that this is inaccurate, in that she had understated the influence of the new age worldwide, especially in the un and the eec. it is no coincidence that america has become the center of new age and new world order conspiracies. the theosophical and rosicrucian traditions hold that every nation has a spiritual destiny guided by a hierarchy of beings using all ethical (or un-ethical) means of manifesting the divine plan through the will of the nation s leaders. a proponent of the new age and the secret brotherhood s plan for a new world order is robert hieronimus. in his book america s secret destiny, he traced the spiritual v

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ider themselves as having passed officially to a higher spiritual state. before proceeding to an analysis of the grades, and the ceremonies which were supposed to confer them, it has been thought advisable to consider the nature of initiation itself, which was the avowed function and purpose of the order. what exactly is initiation? those of us who <31> have read some of the neo-occult and pseudo-theosophical literature will also have heard the word initiation just too often to feel wholly at ease. lesser initiations and greater initiations have been written of at some length. but the entire subject was surrounded with that vague air of 22 the golden dawn mystery, that halo of sanctity and ambiguity whose only excuse can be ignorance on the part of the writers thereof. the degree of phanta

ursting through the balanced elemental powers of tetragrammaton to confer the attainment of the grade. if we transliterate the names the three chiefs 2 75 into hebrew, first, of all, we have the following <296> b3b933n1b= 541= 10= 1= kether yjlil= 84= 12= 3= binah 8] a%n= 776= 20= 2= chokmah 4 (it may be here remarked that the method of reducing numbers to units as shown above, while often called theosophical addition, is actually the mode of working called aiq beker, or the qabalah of nine chambers. this method of working was eliminated from the order papers issued in one temple by several high-grade initiates, whose natural stupidity was far in excess of their adeptship. by this method of aiq beker, the 22 letters and 5 finals of the hebrew alphabet are grouped together by threes accordi

subscribe to the paper in its entirety. personally, i feel it to be definitely an alien system, which touches the order teaching in but very few places. the mode of skrying in the spirit-visionusing the tattwa symbols is sound enough, and has been described elsewhere. but other aspects suggest that the two systems are not likely to mix particularly well. some students who are familiar with early theosophical literature will recall a book nature's finer forces, or the science of breath, by rama prasad, and it may occur to them that this additional lecture on the tattwas of the eastern school is in reality a precis of that book. this has been observed by quite a number of the early order people, and i understand that <96> because of this, and because of the fact that no acknowledgement of t

es give one example of an enochian word appearing in antiquity, and this to some may prove suggestive. if only we knew it, there probably are hordes of words similar to the case quoted, and these may come to light when expert attention is given to the subject <267> since writing the above, another instance of an enochian word has come to my attention. reading charles johnson's translation of, and theosophical commentary upon, the great upanishads of india, i find reference to a certain character of legend, uma haimavati. the kena upanishad speaks of her as the daughter of the snowy mountain, and she is, interprets mr. johnson, a symbol of the hidden wisdom personified as the child of the himalaya who reveals the eternal. and charles johnson then proceeds "curiously, while the inner signifi

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

the adept or abstractor of the quintessence; death, judgement, love, the dragon or devil, the hermit or lame elder and finally all the remaining symbols are to be found with their chief attributes, almost in the same order. it could have been scarcely otherwise, since the tarot is the primeval book and the keystone of the occult sciences: it must be hermetic, because it is kabalistic, magical and theosophical. so also we find by combining its twelfth and twenty-second keys, superposed one upon the other, the hieroglyphic revelation of the solution of the grand work and its mysteries. the twelfth key represents a man hanging by one foot from a gibbet composed of three trees or posts, forming the hebrew letter m; the man's arms and head constitute a triangle, and his entire hiero-glyphical s

possession of a volume from which they can learn anything discoverable in other books which exist now or may be produced at any future period. this volume is their criterion, in which they find the prototype of everything that exists by the facility which it offers for analysing, making abstractions, forming a species of intellectual world and creating all possible things. see the philosophical, theosophical, micro-cosmic cards. h (conspiracy against the catholic religion and sovereigns, by the author of the veil raised for the curious. paris: crapard. 1792) the true initiates, we repeat, who held the secret of the tarot among their greatest mysteries, refrained carefully from protesting against the errors of etteilla and left him to reveil instead of reveal the arcana of the true clavicl

ROBERT KIRK WALKER BETWEEN WORLDS

t only an unusual text, but probably a very daring one. kirk's arguments are so well reasoned and go supported by biblical precedents that it would have been difficult to accuse him of witchcraft or overt paganism, yet he steers very close to vulnerability to such charges at times, not because he is truly supporting paganism, but because his argument leads always towards religious tolerance and a theosophical or perennial spiritual viewpoint. nothing is more hateful to the extremist than tolerance and compassion. we find more than an echo of this situation in modern attacks by religious fundamentalists upon the esoteric occult and new age movements, which seek, as did kirk, to find a unity out of diversity, rather than to perpetuate a hostile and divisive enforced religion. there are times

RUBY TABLET OF SET

he original greek term which means knowledge, and it is employed to designate intellectual knowledge as distinguished from the knowledge of faith or experience. gnosis, though it may be sometimes used in some special sense, has a fundamental significance that is so similar to sophia as to make any attempt to draw a radical distinction between them somewhat artificial. gnosis, like sophia, is what theosophical writers from time immemorial have been talking about. recognition of the importance of the concept of gnosis for christians comes early. clement of alexandria specifically notes that paul himself does not entirely despise the gnosis that classification: v4- a156.g- 1 author: walter jantschik ii date: november 20, 1981 ce publication: ph.d. thesis, university of east georgia(1) subject

own birth. 56. expect him not from the east, nor from the west; for from no expected house cometh that child. aum! all words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. but that hast all in the clear light, and some, though not all, in the dark. the "child" would be neither of the "eastern (oriental/theosophical) nor of the "western (cabalistic/masonic) magical schools, but would come rather from a school distinct from and unrecognized by both. the church of satan, an initiatory magical order that itself rejected the doctrines both of the aforementioned systems and of crowley's organizations. the "child, as magus of the aon of set, necessarily had to reject the premises of the aon of horus as

triangle and the solid tetrahedron- is evident. these latter powers- self-consciousness and temporal perspective- have triggered an unfolding of various non-natural historical events: the raising of the pyramids under the rule of initiatory schools and the sleep "not dead but dreaming, of those schools during the rule of an aggressive and imperial monotheism. with the aeon of horus (and with the theosophical "new age" introduced at the same time- note that the yin/yang logo lacks all angularity, yet poses a subtle challenge to symmetry) these initiatory schools have "awakened" and in our time have brought forth masters. it is not without interest that it is the third and fourth angle, those of self-consciousness and temporal perspective, which touch the ring of the natural order in the se

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

a riot that broke out after christians attacked a peaceful buddhist procession, hewavitarne became disgusted with the hypocrisy (the claiming of beliefs one does not actually hold or follow) of the british and their religion. he dropped out of school to study on his own. around this time ceylon received a pair of interesting guests. one of these, helena blavatsky (1831 1891, was a founder of the theosophical anagarika dharmapala 108 world religions: biographies society, a mystical religious and philosophical movement that combines buddhist and hindu beliefs. the society is aimed at helping a western audience investigate the universe and humanity s place in it by becoming closer to the divine. blavatsky was accompanied by the society s cofounder, colonel henry steel olcott (1832 1907. the

y becoming closer to the divine. blavatsky was accompanied by the society s cofounder, colonel henry steel olcott (1832 1907. the two had come to ceylon to learn more about buddhist principles. soon after their arrival they began studies with a bhikkhu, an ordained buddhist monk, and declared themselves buddhists. after he dropped out of school, hewavitarne met blavatsky and olcott and joined the theosophical society. he acted as a translator to aid olcott in his efforts to open buddhist schools throughout the country and revitalize buddhism. hewavitarne also became a good friend of blavatsky, who encouraged him to learn pali, an early indian language in which much of the buddhist buddhists light lamps in a temple during the wesak festival, which celebrates the buddha s birthday and enligh

dharmapala spoke emotionally and intelligently of his religion. he gained followers in the united states and opened a u.s. chapter of the maha bodhi society. a life of buddhist service dharmapala continued to work for the revival of buddhism in his native ceylon and in india. he also spoke out for an independent ceylon, free of british rule. when blavatsky died dharmapala stopped working with the theosophical society. a wealthy american patron, mary e. foster, helped finance further tours abroad for him. during an 1896 tour, buddhism in sri lanka in the early twenty-first century, sri lanka was the home of the world s oldest ongoing buddhist civilization. though the religion began in india, it nearly ceased to exist there after it spread to other countries. the indian emperor ashoka maurya

studies and also began to develop his own sense of spirituality and moral behavior. because he was indian, many of his fellow students treated him unfairly. he had occasionally experienced racism before in india from the british upper classes and military, but in london it was a daily experience. he became involved with a vegetarian society, and some of its members were part of a group called the theosophical society, a spiritual movement that follows a mixture of hindu and buddhist beliefs. the founder of the movement, helena blavatsky (1831 1891, persuaded gandhi to begin reading the bhagavad gita, one of the holy books of hinduism. while in london, gandhi not only became more interested in his own religion, but also in christianity and buddhism. some of the other vegetarians he became f

etis.library.usyd. edu.au/stanford/entries/laozi (accessed on june 5, 2006. giri, nirmalananda. the ineffable tao. spiritual writings. http//www. atmajyoti.org/sw_tao_teh_king_1.asp (accessed on june 5, 2006. world religions: primary sources 163 dao de jing this page intentionally left blank the dhammapada the mind and the path, from the dhammapada: wisdom of the buddha, available online from the theosophical society at http//www.theosociety.org/pasadena/dhamma/dham-hp.htm#contents compiled around the first century bce translated by harischandra kaviratna published in 1980 by the theosophical university press one should be watchful over his speech, well-restrained in mind, and commit no unwholesome deed with his body. the dhammapada is a buddhist text that is believed to record the actual

SPENSER THE CULT OF THE ALL SEEING EYE 1960

resident and vice-president of india; other presidents and prime ministers; the buddhist pope; members of the world court; the governors of maryland and oklahoma; senators kenneth keating and john sherman cooper; the president of cbs news and the vice- president of nbc; the president of time, life, inc. and the president of the herald tribune; the president of paramount pictures; officials of the theosophical society, world union, world brotherhood, international spiritualists, vedanta society, and the cited fellowship of reconciliation; identified members of the communist party and many long-time communist-fronters (see e.k.r. columns; the head of the socialist party, norman thomas; financiers such as john d. rockefeller iv; lawyers like eustace seligman of sullivan and cromwell; religiou

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

r most twentieth-century theological debate. xii christianity as mystical fact patterns in myth and research into the hidden structures of the mind. h. p. blavatsky s idea of a unity behind it all touched a nerve of the age, and an attempt to explain the extraordinary and undeniable unity of religious phenomena has remained a central strand in twentieth-century thought, persisting far outside the theosophical circles where it was first nurtured.3 but from the beginning steiner followed his own critical line. it seemed as though the theosophists wanted to manufacture a new synthetic religion that would replace the parochialism of local faiths. steiner knew that any real spiritual life needed something more organic; that the universal patterns of religion had adapted themselves in subtle and

rld has inspired such researchers as mircea eliade, joseph campbell, and others into modern times. eliade in particular has stressed the universality of initiation practices and the presence of their influence in all the great religions. h. p. blavatsky s notion of a secret doctrine is a specific version of the idea that is actually less close to steiner, and despite his early connection with the theosophical movement, there is no evidence that steiner ever believed in it literally. introduction xiii the poorer. christianity, however, is specifically adapted to deal with the sense of history, of individual responsibility, of individual consciousness, which had evolved in the west. it was history with its relativism, not just the individual s questioning attitude that had brought the crisis

ke us what we are, and which can redeem and transform us if we consciously open ourselves to it. awareness of christ s presence in the world, the parousia, or so-called second coming, would be realized according to steiner in the awakening of individuals through the christ within them. it would be the new consciousness he saw about to dawn, and not the literal return expected by many, even in the theosophical society, of a messiah in the flesh. steiner unfolded his vision in kaleidoscopic richness through lectures and books in the decades that followed christianity as mystical fact. i have attempted at least to hint at the place held by certain discussions in his developed views, or to refer to subsequent elaborations of a theme, by means of forward references and an occasional substantive

rought by christianity from the darkness of the temples into the bright light of day. the revelation of the ancient temples lived on, however, within the inner sanctumof its content of faith.193 appendix original prefaces and additional materials das christentum als mystische tatsache was originally published in berlin in 1902. it was based on a series of lectures given the previous winter in the theosophical library of count brockdorf there, and was dedicated to the count and countess brockdorf, also to steiner s friends from his former time in vienna, rosa mayreder and moritz zitter. the second, revised edition of 1910 had the title expanded by the reference to the mysteries of antiquity (die mysterien des altertums. the foreword from the first edition was dropped from the second, to whi

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

ly human companions are said, to worship the "god of forces" ritual ceremonies and demons of secret societies the leaders of the secret societies of the illuminati would have to be supreme dullards not to recognize the demonic forces that are invoked in the ceremonial working of the various ritual degrees. c.w. leadbetter, a 33rd degree mason and occultist who was allied with annie besant and her theosophical society in the 1920s, is just one of many masonic leaders who have acknowledged the participation of devil spirits. for example, leadbetter says that the ritual for the 30th degree brings forth an angel who is "a great blue deva of the first ray" in the 33rd degree, leadbetter relates, two "splendid fellow workers, spirits of gigantic size as compared to humanity and radiantly white i

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cover our true condition, our real self beyond the transience and ephemerality of this material world. and not only this world, but all worlds. m delving deeper kubler-ross, elisabeth. living with death and dying. new york: macmillan, 1997. morse, melvin. parting visions: uses and meaning of pre-death. new york: villard books, 1994. white, john. a practical guide to death and dying. wheaton, ill: theosophical publishing house, 1988. willis-brandon, carla. one last hug before i go: the mystery and meaning of deathbed visions. deerfield beach, fla: health communications, 2000. near-death experiences (ndes) in the mid-1970s, the work of such noted researchers as drs. raymond moody, melvin morse, kenneth ring, and elisabeth kubler- ross (1926) brought the subject of the near-death experience (

e d 48 afterlife mysteries transmigration of souls is a universal belief in hasidism. m delving deeper crim, keith, ed. the perennial dictionary of world religions. san francisco: harper collins, 1989. eerdmans handbook to the world s religions. grand rapids, mich: wm. b. eerdmans publishing co, 1994. head, joseph, and s. l. cranston, s.l, eds. reincarnation: an east-west anthology. wheaton, ill: theosophical publishing house, 1968. larousse dictionary of beliefs and religions. new york: larousse, 1994. unterman, alan. dictionary of jewish lore and legend. london: thames and hudson, 1991. contemporary mystery schools and reincarnation since the earliest days of organized religious expression there have always been those who preferred seeking the individual mystical experience as their pers

ued with divine universal power, would be able to initiate the more advanced members of the larger mass of humankind. the catalyst for this acceleration of humanity, in steiner s vision, was the christ energy, which the rest of the species must begin to imitate. at the turn of the twentieth century, steiner found that his lectures were wellreceived by those in the audience who were members of the theosophical society, so he began to make himself more familiar with their philosophy. in 1902, he became the general secretary of the german section of the society, but he began to feel uncomfortable with what he perceived to be their lack of enthusiasm about the place of jesus and christ consciousness in the overall scheme of spiritual evolution. although he accepted most of their teachings on r

ce of jesus and christ consciousness in the overall scheme of spiritual evolution. although he accepted most of their teachings on reincarnation and highly approved of meditation, he came to believe that helena petrovna blavatsky (1831 1891) and other high-ranking theosophists were distorting many of the eastern doctrines that they claimed to espouse. in 1913, steiner made a formal break with the theosophical society and set about forming his own group, which he declared would be about the utilization of human wisdom (anthro man; sophy wisdom) to achieve contact with the spiritual world. the human intellect, steiner insisted, could be trained to rise above material concerns and to perceive a greater spiritual reality. the human consciousness had the ability to activate the seed that the gr

and to perceive a greater spiritual reality. the human consciousness had the ability to activate the seed that the great spirit beings had implanted within their human offspring. steiner recognized that while the physical seeds of male and female intermingled to pro- 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 52 afterlife mysteries the symbol of the theosophical society (fortean picture library) rudolfsteiner defined christ consciousness as a transformative energy that transcended orthodox christianity. duce the whole human being, there was also something in each human that did not arise from the blending of two physical seeds. something ineffable and indescribable somehow flowed into the process of germination of the seed of the spirit being

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h century. chicago: contemporary books, 1989. gaddis, vincent h. mysterious fires and lights. new york: david mckay, 1967. rickard, bob, and john michell. unexplained phenomena. london: rough guides, 2000. making the connection apparition the unexpected or sudden appearance of something strange, such as a ghost. from the latin apparitus, past participle of apparere, meaning to appear. astral self theosophical belief that humans possess a second body that cannot be perceived with normal senses, yet it coexists with the human body and survives death. automatic writing writing that occurs in an unconscious state or when one is in a trance or supposed telepathic contact with a spirit. discarnate the lack of a physical body. coined from dis- and the latin stem carn, meaning flesh. geiger counte

a. any large body of water that contains a large number of scattered islands. armageddon from late latin armagedon, greek and hebrew, har megiddo, megiddon, which is the mountain region of megiddo. megiddo is the site where the great final battle between good and evil will be fought as prophesied and will be a decisive catastrophic event that many believe will be the end of the world. astral self theosophical belief that humans possess a second body that cannot be perceived with normal senses, yet it coexists with the human body and survives death. astronomy the scientific study of the of the workings of the universe of stars, planets, their positions, sizes, composition, movement behavior. via the old french and latin from greek astronomia, meaning literally star-arranging. automatic writ

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d luck. swastikas appear among artifacts of ancient rome and greece. buddha fs (c. 563.c. 483 b.c.e) footprints were said to leave impressions in the shape of swastikas. to central americans long before contact with europeans, the swastika represented good luck, long life, and prosperity. the symbol appears on navajo blankets and on ancient chinese coins. helene petrovna blavatsky, founder of the theosophical society, included the swastika in the seal of the society. rudyard kipling (1865.1936) combined the symbol in a circle with his signature to form his personal logo. coca-cola once issued a swastika pendant for patrons of its soft drink. the girls f club published a magazine entitled the swastika; and until 1940, just before the united states entered world war ii, the boy scouts awarde

eloped homes with transparent roofs, lived to be hundreds of years old, and were capable of telepathy, astral travel, and teleportation. lemuria, according to churchward, was about 5,000 miles long and 3,000 miles wide and stretched to the pacific ocean, where islands of the present day are former mountain peaks of the lost continent. in the 1880s, helena petrovna blavatsky (1831.1891) formed the theosophical society with psychic investigator henry steel olcott. in her book the secret doctrine (1888, she claimed to have learned of lemuria in the book of dzyan, which she said was composed in atlantis and shown to her by survivors of that lost continent. her source may have been sanskrit legends that tell of the former continent of rutas that sank beneath the sea. lemurians, according to bla

umbers of the faithful. m delving deeper crim, keith, general ed. the perennial dictionary of world religions. san francisco: harpersanfrancisco, 1989. eerdmans f handbook to the world fs religions. grand rapids, mich: william b. eerdmans f publishing company, 1994. harpur, james. the atlas of sacred places. old saybrook, conn: konecky& konecky, 1994. hixon, lex. heart of the koran. wheaton, ill: theosophical publishing co, 1988. westwood, jennifer. mysterious places. new york: galahad books, 1996. the nazca lines on the western side of the andes mountain range are a modern town and a river named nazca, as well as the mysterious remains of an ancient civilization also identified as the nazca (sometimes spelled nasca. remnants of the nazca civilization include a strip of impressive building

h any large body of water that contains a large number of scattered islands. armageddon from late latin armagedon, greek and hebrew, har megiddo, megiddon, which is the mountain region of megiddo. megiddo is the site where the great final battle between good and evil will be fought as prophesied and will be a decisive catastrophic event that many believe will be the end of the world. astral self theosophical belief that humans possess a second body that cannot be perceived with normal senses, yet it coexists with the human body and survives death. astronomy the scientific study of the of the workings of the universe.of stars, planets, their positions, sizes, composition, movement behavior. via the old french and latin from greek astronomia, meaning literally star-arranging. automatic writ

THE MARTINIST OPERATIVE GENERAL RITUAL

uld be noted that ieshouah (jesus in hebrew, has the same phonetic pronunciation as ieshouah (joshua in hebrew, although the latter is spelled iod- 3 thi splate was reproduced with an anlysis in the summer 1960 issue of the martinist review, pages 4 5. 4 see also winter 1959/1960 issue of the martinist review, page 15. 5 quoted verbatim from the penny translation of the theosophic correspondence (theosophical university press, corvina, calif, usa, 1949, pages 197 198. 5 shin-vau-ayin. moreover, an identical word but spelled iod-shin-vau-ayinhe, signifies in hebrew welfare, help, assistance, deliverance, salvation, victory (ex.14.15, job30.15, is.26.l. all this points to the fact that all christian kabbalists have known and utilised the profound mystery enclosed in the divine name ieshouah

THE MIDDLE PILLAR

"wheel of life" or round of births is known as sasara. the mystic seeks to get off the wheel of incarnation as soon as possible, speeding up the process of spiritual crowley's teachings, though based on golden dawn much more eastern in focus. 11. john laurence bendit (1898) was a psyduatrist, researcher. educated at cambridge university, as a psychiatrist from 1923 onwards. from secretary for the theosophical society in london, he was a member of the society for psychical research. in medicine was granted for his work in parapsychology, granted by a university in britain. his specialized between psychic ability and psychological works included paranormal cognition; the psychic and man incarnate. in 1939 he married phoebe daphne herself and a natural clairvoyant. mrs. bendit and co-authored

system. in the golden dawn system, the tattvas are used for skrying and astral projection. 5. a plexus is a network, especially of nerves, blood vessels, or lymphatics. 6. the traditional colors listed here are taken from the shut-chakra, a tantric text. 7. the alternate colors given for the chakras are taken from the tantric text known as the shiva sanhita. h. p. b.'s (helena petrovna blavatsky) theosophical t e a h g s attributed the color red-orange to this center. 8. or rose-colored according to h. p. b. 9. h. p. b. has it as green. 10. h. p. b. has it as yellow. 11. h. p. b. has it as light blue. 12. h. p. b. has it as dark blue-violet. 13. h. p. b. has it as violet. 14. many authorities do not consider the "thousand-petalled lotus" to be one of the chakras because it lies outside the

THE SECRET RITUALS OF THE OTO

sinnett she wrote: poor hartmann. he is a bad lot, but would give his life to the masters and occultism. but i cannot trust him. 14 after his return from india in 1885 hartmann made his living as a successful writer and lecturer on occultism and allied subjects. nevertheless, he seems to have been regarded with great suspicion by many german theosophists and it is significant that when the german theosophical society split away from the parent body in 1912 an overwhelming majority of its members followed rudolf steiner and not vollrath, hartmann s friend and disciple. at some time before 1904 hartmann and his associates15 must have met kellner and become converts to his templar magical system, for in that year the oriflamme began to make flattering references to both the ordo templi orient

TYSON DONALD SOUL FLIGHT

her life, the ten years after her first marriage in which she is supposed to have wandered among the mystic masters of tibet and india, was probably a good deal more squalid than she preferred to acknowledge. she traveled on the fringes of the law, taking advantage of the foolish, and it was during this period that she acquired the tricks of the seance that served her so well as the leader of the theosophical movement. the hardship of her vagabond life was undoubtedly mitigated by the regular sums of money sent to her from her father whenever she wrote and requested funds. even after she reconciled with her family, she continued to wander the world on various wild excursions, seeking to learn occult mysteries. there is little point in giving a full account of her adventures, the details of

tsky was directed by spiritual overseers to go to new york and meet with a man named henry steel olcott (1832-1907. she followed their directive, and was soon living with olcott in a seven-room apartment in new york that they referred to as the lamasery. their union appears to have been intellectual rather than sexual. an intense period of mediumship and writing culminated in the formation of the theosophical society. olcott was elected as chairman and became the organizational genius responsible for the rapid spread of the society. blavatsky's two greatest works, isis unveiled (1877) and the secret doctrine (1888, are bewildering in their scope and complexity. somehow, from their confusion, and from subsequent spirit messages received by blavatsky during seances, she and her closest follo

tain to the astral world and its inhabitants. the astral world, which theosophists preferred to call the astral light, is divided by them into seven levels or degrees. they are not to be thought of as one above the other, or even as concentric shells like the layers of an onion, but rather as different rates of vibration that interpenetrate and exist simultaneously in the same place. according to theosophical doctrine, they are all physical but possess graduated degrees of density-from the most gross, which is not much removed from common matter, to the most refined, which is akin to spirit. so when we speak of a man as rising from one plane or subplane to another, we do not speak of him as necessarily moving in space at all, but rather as transferring his consciousness from one level to a

ear the trance medium. it is always seen hovering near her. it can take various forms, and is dense enough to be readily felt by those who touch it. the cord that links the astral body to the physical body is elastic to an almost infinite degree. this allows the astral traveler to venture far away from the physical vessel, yet always be assured of finding his way back. a useful description of the theosophical understanding of the astral body was given by william q. judge: the astral body is made of matter of very fine texture as compared with the visible body, and has a great tensile strength, so that it changes but little during a lifetime, while the physical alters every moment. and not only has it this immense strength, but at the same time possesses as elasticity permitting its extensi

lic howe observed that a kind of underground explosion of interest in the occult took place in great britain and france during the latter part of the 1880s "the explosion itself was hardly noticed by the establishment, 11 i. howe, magicians of the golden dawn, 69. but it was felt by many who were no longer satisfied with conventional religious beliefs. the influence of helena petrovna blavatsky's theosophical society was notable in this ontext" the order of the golden dawn was a rosicrucian society that admitted both men and women. its purpose was the revival of the occult wisdom of the past-not merely the teaching of the esoteric philosophies of greece, rome, persia, egypt, and judea, but also the revival of the practice of ritual magic both for the perfection of the individual and the ad

TYSON DONALD THE POWER OF THE WORD

alah denudata (see the kabbalah unveiled [london: routledge& kegan paul, 19621, p. 31. mathers' book was first published in 1887, a year before the establishment of the 270 tetragrammaton isis-urania temple of the hermetic order of the golden dawn. in fact, it had circulated in manuscript a year before its publication-mathers had shown it with obvious pride to madame blavatsky, the founder of the theosophical society, in 1886. as is so often the case in magic, five centuries of magicians adhered to this order without ever questioning it. when i came to write the new magus around 1984, i decided to analyze the order of the banners using the simple expedient of substituting numbers for the letters. i made yod equal 1, the first he equal 2, vau equal 3, and the second he equal 4. it was no su

UNLEASHING THE BEAST

g occultists and religious leaders of the day. many leading indian religious figures, such as swami vivekananda (1863-1902- one of the first to bring hindu philosophy to the west- had a singular disdain for tantra, particular in its left-hand forms.lxxix even many western occultists such as madame blavatsky (1831-1891- who had a great admiration for indian philosophy and eventually re-located the theosophical society to south india- identified tantra with black magic of the most foul and depraved variety"[t]he tantras..are the embodiment of ceremonial black magic of the darkest dye.[t]hose kabbalists who dabble in the ceremonial magic described..by eliphas levi are as full blown tantrikas as those of bengal."lxxx it seems probable that crowley was influenced by these views of tantra, which

le and that both must achieve orgasm in order for the magic to successful: for the prayer to be effective the paroxysm of both is necessary [t]he woman's orgasms should coincide with man's emission, for only in this way will the magic be fulfilled (magia sexualis, 76-8. xlixjohn symonds, the magic of aleister crowley (london: frederick muller, 1958, 95; cf. peter r. koenig "the o.t.o. phenomenon" theosophical history 4, no.3 (1992: 92-8, and "theodor reuss as founder of esoteric orders" theosophical history 4, nos.6-7 (1993: 187-93. kellner claims to have been initiated by the arab fakir, soliman ben aifha and the indian yogis bhima sen pratap and sri mahatma agamya guru paramahamsa, from whom he learned "the mysteries of yoga and the philosophy of the left hand path which he called sexual

e of solomon the king, in equinox i (4 (london, 1910: 161. crowley's main texts on sex magic include: of the nature of the gods; liber agape the book of the unveiling of the sangraal de arte magica; and of the homunculus, many of which are included in francis king, ed, the secret rituals of the o.t.o (new york: samuel weiser, 1973. lxxx blavatsky, collected writings, ed. boris de zirkoff (madras: theosophical pub. house, 1950-73, v.11, p.29; cf. collected writings, givox sabbatum the witches sabbat 1 vox sabbatum the witches sabbat by michael ford illustration by elda isela ford with other medieval images vox sabbatum the witches sabbat 2 luciferian witchcraft and in the secret cave of my wisdom it is known that there is no god but myself -qu ret al-yezid, the revelation of malak tauus the

WESTERN MANDALAS OF TRANSFORMATION SR AL

rst number relates to the sephira itself: three, four, five, six, seven, eight, nine, or eleven. these are the square roots of the planetary kameas: the kamea of binah, saturn has three rows with three cells in each row, which when added up equal fifteen in any direction. when the number of the sephira is multiplied by itself it equals the number of cells in the kamea (in this case, nine, and the theosophical extension (the addition of all the numbers when added together) is the total summation of the square; in this case, forty-five (1+2+3+4+5+6+7+8+9=45. a handy reference is given in the chart in figure 4-a. the numbers three, nine, fifteen, and forty-five are critical in determining the relationship to the planetary entities, whose correspondences are related by the same numbers. jupite

from studying planetary seals created with this method is that these seals reveal beautiful mandalas that, like tattwas, can act as powerful astral doorways when (see figure 4-p. they are not arranged in the proper cells. we have determined that, in this case at any rate, a pleasing geometric design which represents the seal or essence of the planet can only be made when the numbers are traced in theosophical extension and when the vertical, horizontal and diagonal rows all add up to 15. from this it can be seen that mistakes in the kameas. even though they may not make any difference in the sigil line, because the number is not included in the name.now become crucial. in many cases, an inharmonious or asymmetrical seal would be formed by following the numerical sequence; even one misplace

let us examine in more detail the art of sigil making. the sigil is the signature of the deity, angel, or energy (such as understanding, communication etc) one is invoking when working with magical squares. in most cases, they are drawn from kameas that have the same numerical equivalents as the names themselves; the intelligence and the spirit of jupiter/chesod, for example, both equal 136, the theosophical extension of the kamea itself (numbers one through sixteen. when we examine each kamea individually, we see that biblical quotations or other words used on the talisman may also have the same numerical equivalent. what does this mean? in qabalah, there is an inherent identity between words or phrases that have the same numeration that reveals deeper layers of meaning when meditated up

think he has an autonomous ego, and to take the material world for the only real one. as levi says: in all things the vulgar mind habitually takes shadow for reality, turns its back upon light and is reflected in the obscurity which it projects itself (1972, p. 72) the mystery of 666, however, is that the very forces which bind us, when properly understood, also act as a source of liberation. the theosophical extension of number six is 1+2+3. this points to an interesting relationship between tiphareth and the supernal triangle. we know that chokmah lies at the lower end of the path of aleph (value 111, one of the magic numbers of the sun. binah lies at the end of the path of the second letter, beth. because tiphareth lies at the end of the third letter, gimel, case points out that this se

e of mercury, and one of the most astonishing features of magical squares is that so many of their numbers are found in the dimensions of sacred sites. john michell goes on to say that the scientists of ages past understood these magical numbers so perfectly that they tapped into a source of power "which made all technological contrivances unnecessary (ibid, p. 110. the magical number that is the theosophical extension of the mercury kamea is 2080. michell notes that in greek this relates back to the fire connected to the apex, because by gematria, the artificer's fire equals 2080. in fact, the first three letters of pyramid (pyr) mean fire. plato wrote (the) solid which has taken the form of a pyramid shall be the element and seed of fire (ibid, p. 106. interestingly, the two words in gre

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

s of gauss "disquisitiones arithmeticae, 1801; legendre, theorie des nombres, 1830; w. g. o. smith, reports on the theory of numbers, in the transactions of the british association, 1859; james ozanam, mathematical recreations, 1710, translated by hutton in 1814; snart, the power of numbers; and barlow s investigations of the theory of numbers. for further information on hindu philosophy, see the theosophical glossary of h. p. blavatsky, the works of tukaram tatya, and modern translations of the vedas, puranas and upanishads, also rama prasad s nature s finer forces. lamaism in tibet, 1895, by dr. laurence austine waddell, is a very learned work; it contains a vast store of information on the numerical occult lore of the lamas and buddhists. numbers--th eir occu lt power an d mys tic vir t

queries, vol. xiv, p. 235, says that the 7 days of the week have all been used as sacred days. sunday by christians; monday by the greeks. tuesday by the persians. wednesday by the assyrians. thursday by the egyptians. friday by the turks. saturday by the jews. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the number 7 was curiously related to h. p. blavatsky and the theosophical society. lucifer was first published in 1887, and 1887 is the sum of 17 hundred, 17 tens and 17 units. h. p. b. lived at 17 lansdowne road, and 17 avenue road. lucifer was published at 7 duke street. 7 volumes were completed at her death. colonel olcott first met her at 7 beckman street and later at 71 broadway, new york. anna kingsford was elected president first of the london t. s

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

es on the first chapter of genesis, which read the biblical text in a twofold sense, as a tale with both theogonic and cosmogonic applications in the words of nahmanides, ha-katuv yaggid ba-tahtonim we-yirmoz ba-elyonim, scripture speaks of lower matters and alludes to supernal matters. 163 i thus concur with idel s assessment that cordovero envisions time, zemannim, as pointing simultaneously to theosophical powers and to their mundane, temporary manifestations. time is conceived to be but another term for the historia divina. 164 just as events below are in the mold of what is above, so time itself may be viewed on two planes of reality: the transitory patterns in the physical universe partake of the timeless time of divine energy in which everything is contained contemporaneously, the f

urfold. see, in particular, levin, philosopher s gaze, pp. 116 169. 216. heidegger, contributions, pp. 259 260. 217. ibid, pp. 259, 260, 264 (emphasis in original. 218. ibid, p. 265. 219. koyr, la philosophie, pp. 279 301, 320 327; caputo, mystical element, p. 98; walsh, mysticism, pp. 30 32; helting, heidegger und meister eckehart, pp. 56 58. for more detailed discussions on the influence of the theosophical gnosis (primarily through b hme) on schelling, see weeks, german mysticism, pp. 228 192 notes to pages 31 34 229; gibbons, spirituality and the occult, pp. 12 13; brown, later philosophy of schelling; kosolowski, philosophien der offenbarung, pp. 565 771. 220. schelling, philosophical investigations, p. 237. 221. ibid, p. 276 (emphasis in original. for a critical analysis of the conce

glorious name (sod ha-shem hanikhbad) can raise their palms to heaven in prayer, a possibility that is linked exegetically to the verse then, when you call, the lord will answer [az tiqra wayhwh ya aneh (isa 58:9. the kabbalists know the secret of the name, which is translated into their worshipping by means of the ten emanations comprised in the word az. in my judgment, this passage reflects the theosophical conception that evolved in the period of the redaction of sefer ha-bahir, which presumed a plentitude of ten divine powers. see also ibid, 134, p. 219, where the request of moses show me your glory (exod 33:18) is interpreted as a desire to know the knowledge of the glorious name (leda yedi at ha-shem ha-nikhbad. in the continuation of the passage, this knowledge is explained more spe

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

those who had seen others as the largest in size and membership. the official whare ra history lecture is as follows: after ruth and reginald gardiner arrived from canada, they settled in havelock north, a small village in the east coast district of the north island of new zealand, in 1907, where his brother, rev. allen gardiner was vicar. they met an old friend harold large who had just left the theosophical society and been confirmed by the bishop of auckland. he did this because he considered the eastern training unsuitable for western people and was convinced that there must be esoteric training somewhere in the west. he inspired the gardiners with his enthusiasm for this quest, and during his two year stay they devoted time daily in prayer and meditation to this purpose. the group of

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ia the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the same time in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our invented spell clo

ALEISTER CROWLEY LIBER 777

data of knorr von rosenroth (a work incomplete and, in some of its parts, prostituted to the service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mi

ALEISTER CROWLEY THE SWORD OF SONG

e babu cannot understand western ideas; but a distinguished civil servant in the madras presidency, second wrangler in a very good year, assured me that he had met a native whose mathematical knowledge was superior to that of the average senior wrangler, and that he had met several others who approached that standard. his specific attack on madame blavatsky is equally unjust, as many natives, not theosophists, have spoken to me of her in the highest terms. honest hindus cannot be expected to think as mr. chesterton deems likely, as he is unfortunately himself a western, and in the same quagmire of misapprehension as prof. max m ller and the rest. madame blavatsky s work was to remind the hindus of the excellence of their own shastras* to show that some westerns held identical ideas, and th

ALEISTER CROWLEY EQ I 1

"zanoni" and i often use this name in the note-books "abramelin calls him holy guardian angel. i adopt this "1. because abramelin's system is so simple and effective "2. because since "all" theories of the universe are absurd it is better to talk in the language of one which is patently absurd, so as to mortify the metaphysical man "3. because a child can understand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher, or great master "the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

the first kumara, aided by six other kumaras, three exoteric and three esoteric. who are the focal points for the distribution of the force of the systemic kumaras. kundalini. the power of life: one of the forces of nature. it is a power known only to those who practise concentration in yoga, and is centred within the spine. lemuria. a modern term first used by some naturalists and now adopted by theosophists to indicate a continent that, according to the secret doctrine of the east, preceded atlantis. it was the home of the third root race. logos. the deity manifested through every nation and people. the outward expression, or the effect of the cause which is ever concealed. thus, speech is the logos of thought, hence it is aptly translated by the "verbum" and the "word" in its metaphysic

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

hesised by their primary, the seventh. 125 42: s. d, i, 107. 126 43: pitris "what i called spirituo-ideal constitution is what is known as swarga in our sanscrit works and the entities that are functioning there are called the pitris, which of course means fathers. these pitris are often 'heard of in a sort of antithetical way to the devas in our puranas and this has led some of our hindoos, many theosophists included, to think that the pitris and devas are in two distinct spheres of life. now pitris and devas always exist together, the devas giving the consciousness and the pitris forming the body. the two are relative terms. if the pitris be water the devas are the fire in the water. if the pitris be fire, the devas are the flame in that fire. if the pitris be the flame, the devas are th

ters are thoroughly versed in the science based on such uninterrupted teaching" lucifer, vol. v, p. 157 "the secret doctrine is no 'authority' per se; but being full of quotations and texts from the sacred scriptures and philosophies of almost every great religion and school, those who belong to any of these are sure to find support for their arguments on some page or another. there are, however, theosophists, and of the best and most devoted, who do suffer from such weakness for authority" lucifer, vol. iii, p. 157. 141 60: s. d, i, 172, 607-611. 142 62: bible, isaiah 11:6. 143 63: the fourth round. the present (our) round being the middle round (between the 1st, 2nd, and 3rd, and the 5th, 6th and 7th) is one of adjustment and final equipoise between spirit and- 797- a treatise on cosmic

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

at this time might be expressed as a swinging from the rank materialism of the past into a growing and profound realization of the unseen worlds without the balance that comes from self-acquired knowledge. the forces that have been set in motion by the thinkers the scientists of the world, the truly advanced religious men, the spiritualists, the christian scientists, the new thought workers, the theosophists and the modern philosophers and workers in other fields of human thought are gradually and steadily affecting the subtler bodies of humanity and are bringing them to a point where they are beginning to realize three things: a. the reality of the unseen worlds. b. the terrific power of thought. c. the need for scientific knowledge on these two matters. fifth: certain dangers which aspi

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

a selflessness which is admirable, but is also the negation of the individual. the orthodox christian doctrines are three in number, and consist of the doctrine of eternal retribution, of universal restoration, and of conditional immortality. to these we must add the speculations of the spiritualists, with their various spheres, corresponding somewhat to the subtle worlds, seven in number, of the theosophists and the rosicrucians; and also the extreme theory of annihilation, which does not find much response from the healthy-minded. the value of all these doctrines consists in attracting attention to the eternal interest of man in the hereafter, and his many speculations as to his future and his immortality. christ died and rose again. he lives. and some people in the world today do not ne

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

r cyclic expressions. this, to the modern thinker, is purely speculative, and can be regarded probably unprofitable; it may also be interesting, but is presumably imaginative. may i say here that the occultist regards all the above affirmative statements as constituting an exact and proven science, but as being presented in symbolic form for the consideration of the minds of men. esotericists and theosophists would do well to remember this, and to realise that their divisions and groupings, their affirmations and statements about occult teaching, and their pronouncements as to time and place are largely symbolical and must be thus considered. 9. the process whereby the soul nature and the form nature meet and blend is termed individualisation. 1. individualisation is the emergence of the s

ty. i am wording this with deliberation because i am anxious for my readers to realise that destiny never intended man to be a helpless victim of circumstance or the self-hypnotised tool of an affirmed, but undeveloped, divinity. man is intended to be the intelligent arbiter of his own destiny, and a conscious exponent of his own innate divinity, of the god within. again, schools of esotericists, theosophists and rosicrucians (particularly in their inner schools) have also their own forms of this illusion of guidance. it is of a different nature to the two dealt with above, but the results are nevertheless of much the same quality and reduce the student to a condition of being guided, often of being directed, by illusionary voices. frequently the heads of the organisation claim to be in di

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

y brought to the attention of the western world the fact that great disciples and masters of the wisdom were present on the earth, obedient to the guidance of the christ. later she deeply regretted doing this, as some of her papers, issued to her esoteric section, proclaimed. yet what she did was all a part of the great plan and was no mistake. the interpretations and the excited reactions of the theosophists of her time were the mistake a mistake which they have not yet acknowledged. this stupid reaction was aided and helped by the inquisitive nature of humanity itself, as well as by its aspiration which was undoubtedly aroused thereby. men also, full of cupidity and commercial greed, exploited the theme and are still doing so. the total effect of all these stupidities and errors of prese

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

re not of the highest. i did not go to hear something new or interesting, or to get help. i went because i wanted to meet these two women. i found the lecture very dull and the lecturer very poor. i can imagine no worse lecturer anywhere. he began his talk with the flat statement "nineteen million years ago the lords of the flame came from venus and planted the seed of mind in man" except for the theosophists- 76- the unfinished autobiography copyright 1998 lucis trust present i do not think anyone in the room knew what he was talking about. nothing that he said made any sense to me. one reason was that in those days i took my date of the evolutionary cycle from the bible and the bible places the date of creation as having happened in the year 4004 b.c. i had been too busy living and being

esoteric presentation of truth in no way belittled christ. he was, indeed, the son of god, the first born in a great family of brothers, as st. paul has told us, and a guarantee to us of our own divinity. the third teaching which i came across and which pulled me up short for a long time was the dual belief in the law of re-birth and the law of cause and effect, called karma and reincarnation by theosophists who, so often, like to sound learned. personally, i believe that all this most necessary teaching would have made far more rapid progress if theosophists had not been so overcome and glamored by the sanskrit terms. if they had taught about the law of re-birth instead of the doctrine of reincarnation and if they had presented the law of cause and effect instead of the law of karma, we

s, he- 87- the unfinished autobiography copyright 1998 lucis trust might be supposed, normally, to draw his life from all the three, and he does. in the ancient scriptures of the east, it is pointed out that the human kingdom is "the food of the gods" and in that statement the great "chain of sacrifice" is complete. my second point has reference to the law of cause and effect, or of karma, as the theosophists call it. in the early days of primitive man, men were the victims of the animal kingdom and they were quite defenseless. the wild animals of the past preyed upon human beings. in all kingdoms the law of retribution works. it is possible that it is this law which is one of the factors inclining humanity towards meat eating. i worked this out in my own consciousness in due course of tim

good theosophist. perhaps this accounts for the fact that all these fundamentalist groups have remained very small. the committee of 1400 went ahead with its work. the next election took place, the membership named its choice (or rather the e.s. dictated its choice) and the work of the committee, therefore, came to an end. wadia threw his weight, as he had said he would, into the united lodge of theosophists, and eventually went back to india where he started one of the best magazines along occult lines extant today. it is called "the aryan path" and is exceedingly fine. the word aryan here has nothing to do with hitler's use of the word. it concerns the aryan method of spiritual evaluation and the way in which people belonging to the fifth root race make their approach to reality. i, in

asked mr. marcault, then the head of the t.s. in france, what it was all about. he looked at me with blank astonishment- 110- the unfinished autobiography copyright 1998 lucis trust and said that they naturally objected to my not putting people into the e.s. instead of into my own group. i looked at him with equal astonishment and told him that in the arcane school we had four different brands of theosophists, four different kinds of rosicrucians and that not one of them wanted to join the t.s. of which he and i were members. i reminded him that no one was admitted into the e.s. unless they had been for two years members of the t.s. and i asked him why people who were ready for esoteric training should be kept waiting for two years in some purely exoteric group. he had no answer to this an

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

the planet, constituting the dense physical body of the planetary life. b. that in which the etheric vehicle, composed of an aggregation of forces, returns these forces to the general reservoir of energy. this dual phase covers the process of restitution. phase two: the "rejection (as it is sometimes called) of the mental-emotional vehicles. these form, in reality, only one body; to it the early theosophists (correctly) gave the name of the "kama-manasic body" or the vehicle of desire-mind. i have said elsewhere that there is no such thing as the astral plane or the astral body. just as the physical body is made up of matter which is not regarded as a principle, so the astral body as far as the mind nature is concerned is in the same category. this is a difficult matter for you to grasp b

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

itiation has been the puerile and feeble interpretations of it which the various occult groups have promulgated. often have i wished that h.p.b (my first and earliest amanuensis) and the many previous teachers of occult truth had given out nothing whatsoever about initiation, the masters and the occult hierarchy. humanity was not ready, and the hierarchy is not as it has been portrayed by earnest theosophists and rosicrucians. the hierarchy has been pictured as a group of eager men, anxious to establish happy relations with humanity. in this, the members of the hierarchy are not primarily interested. the prime objective set before every master of or in an ashram is to see the purposes of sanat kumara working out successfully through the medium of hierarchical endeavour. their work lies wit

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

with this group will be more definitely and academically occult in its significance than will be the case in the others, for it will be based upon information contained in the secret doctrine and in a treatise on cosmic fire. it will be founded upon certain premises contained in those volumes. therefore, the members of this group of disciples will be of the more orthodox persuasion; they will be theosophists by nature, and academic by disposition. the nature of the anima mundi, the fact of the subjective consciousness found in all forms without exception, and the existence of an interplay between these forms, through the medium of the soul, will be the major theme. soul sensitivity and reaction to the energy in any form will be the training objective of the group members. owing to the dif

chosen seventy, and the interested five hundred. now he works through his masters and their groups, and thereby greatly intensifies his efforts. he can and will work through all groups just in so far as they fit themselves for planned service, for the distribution of love, and come into conscious alignment with the great potency of the inner groups. esotericists, occult students, rosicrucians and theosophists have always proclaimed the physical presence of the christ, but have so distorted the teaching by dogmatic assertions on unimportant details and by ridiculous claims, that they have evoked little recognition of the underlying truth, nor have they portrayed a kingdom which is attractive. yet that kingdom exists and is not a place of disciplines or golden harps and peopled by unintellig

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

e task of the incarnating monad there comes a time when motive (heart and soul) becomes spiritually obsolete because purpose has reached a point of fulfillment and the activity set in motion is such that purpose cannot be arrested or stopped. the disciple cannot then be deterred, and no hindrance or difficulty is hard enough to prevent his moving forward. then we have eventual destruction of what theosophists call the causal body and the establishing of a direct relation between the monad and its tangible expression upon the- 18- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust physical plane. the head centre and the centre at the base of the spine will be in direct unimpeded relation; monadic will and personality will likewise will be in a si

initiate is permanent, farsighted, unalterable, and serves the eternal idea. 3. the stage wherein after the fourth initiation there is direct unbroken relation between the monad, via the triad, and the form which the master is using to do his work among men. this form may be either his temporary personality, arrived at along the normal lines of incarnation, or the specially created form to which theosophists give the technical but cumbersome word "mayavirupa" it is the "true mask, hiding the radiant light and the dynamic energy of a revealed son of god" this is the esoteric definition which i offer you. this stage can be called the attainment of the will-to-be, not being as an individual expression but being as an expression of the whole all-inclusive, nonseparative, motivated by goodness

BLAVATSKY H P ANTHROPOGENESIS

page] 51 what the earth-whirl produced. tioned was compiled by two very learned brahmins* in 1884 and 1885. the work is proclaimed by the best pundits as faultless- from the brahmanical standpoint- and thus far relates to the chronology of the orthodox teachings. if we compare its statements with those made several years earlier in "isis unveiled" with the fragmentary teachings published by some theosophists, and with the present data derived from the secret books of occultism, the whole will be found to agree perfectly, save in some details which may not be explained; for secrets of higher initiation- as unknown to the writer as they are to the reader- would have to be revealed, and that cannot be done (but see "chronology of the brahmins" at the close of stanza ii[[footnote(s* the "tiru

fourth race of men mentioned in the popol-vuh, whose sight was unlimited, and who knew all things at once" in other words, they were the lemuro-atlanteans, the first who had[[footnote(s* america when discovered, was called atlanta by some native tribes* since then donnelly's atlantis has appeared, and soon its actual existence will have become a scientific fact* it is so divided to this day, and theosophists and occultists, who have learned something of the occult but undeniable power of dugpaship at their own expense, know this but too well[[vol. 2, page] 222 the secret doctrine. a dynasty of spirit-kings, not of manes, or "ghosts" as some believe (see "pneumatologie, but of actual living devas (or demi-gods or angels, again) who had assumed bodies to rule over them, and who, in their tu

, the so-called orthodox christian conceptions about the "fallen" angels or satan, are as remarkable as they are absurd. about a dozen could be cited, of the most various character as to details, and all from the pen of educated lay authors "university graduates" of the present quarter of our century. thus, the author of "earth's earliest ages" j. h. pember, m.a, devotes a thick volume to proving theosophists, spiritualists, metaphysicians, agnostics, mystics, poets, and every contemporary author on oriental speculations, to be the devoted servants of the "prince of the air" and irretrievably damned. he describes satan and his antichrist in this wise "satan is the 'anointed cherub' of old. god created satan, the fairest and wisest of all his creatures in this part of his universe, and made

s distorted out of recognition (as was his own personality, and made to fit in with one of the most cruel as the most pernicious of all theological dogmas (vide at the end of stanza xi "satanic myths) but if western theology alone holds the patent for, and copyright of satan- in all the dogmatic horror of that fiction- other nationalities[[footnote(s* it is not correct to refer to christ- as some theosophists do- as the sixth principle in man- buddhi. the latter per se is a passive and latent principle, the spiritual vehicle of atman, inseparable from the manifested universal soul. it is only in union and in conjunction with self-consciousness that buddhi becomes the higher self and the divine, discriminating soul. christos is the seventh principle, if anything* to make it plainer, any one

aterial nature, while such things as corals and some shells were still in a semi-gelatinous, astral state. the cycles that intervened since then, have already carried us onward, on the opposite ascending arc, some steps toward our dematerialization, as the spiritualists would say. the earth, ourselves, and all things have softened since then- aye, even our brains. but it has been objected by some theosophists that an ethereal earth even some 15, or 20,000,000 years ago, does not square with geology, which teaches us that winds blew, rains fell, waves broke on the shore, sands shifted and accumulated[[footnote(s* it must be remembered that the "last remnants" here spoken of, refer to those portions of the "great continent" which still remained, and not to any of the numerous islands which e

BLAVATSKY H P COSMOGENESIS

hat she need not resort to personal speculations and theories. for this work is a partial statement of what she herself has been taught by more advanced students, supplemented, in a few details only, by the results of her[[vol. 1, page] viii own study and observation. the publication of many of the facts herein stated has been rendered necessary by the wild and fanciful speculations in which many theosophists and students of mysticism have indulged, during the last few years, in their endeavour to, as they imagined, work out a complete system of thought from the few facts previously communicated to them. it is needless to explain that this book is not the secret doctrine in its entirety, but a select number of fragments of its fundamental tenets, special attention being paid to some facts

this has to be laid directly at the door of those who, having been the first to bring the subject under public notice, neglected to point out the difference between "buddhism- the religious system of ethics preached by the lord gautama, and named after his title of buddha "the enlightened- and budha "wisdom" or knowledge (vidya, the faculty of cognizing, from the sanskrit root "budh" to know. we theosophists of india are ourselves the real culprits, although, at the time, we did our best to correct the mistake (see theosophist, june, 1883) to avoid this deplorable misnomer was easy; the spelling of the word had only to be altered, and by common consent both pronounced and written "budhism" instead of "buddhism" nor is the latter term correctly spelt and pronounced, as it ought to be calle

ready said in the preface, the secret doctrine is not a version of "isis unveiled- as originally intended. it is a volume explanatory of[[footnote(s "lectures on the science of religion" by f. max muller, p. 257[[vol. 1, page] xlii introductory. it rather, and, though entirely independent of the earlier work, an indispensable corollary to it. much of what was in isis could hardly be understood by theosophists in those days. the secret doctrine will now throw light on many a problem left unsolved in the first work, especially on the opening pages, which have never been understood. concerned simply with the philosophies within our historical times and the respective symbolism of the fallen nations, only a hurried glance could be thrown at the panorama of occultism in the two volumes of isis

e tenet- strange from the modern scientific stand-point only, of course- is held, which ought to be made known. but before entirely new and rather startling theories are presented to the reader, they must be prefaced by a few words of explanation. this is absolutely necessary, as these theories clash not only with modern science, but contradict, on certain points, earlier statements made by other theosophists, who claim to base their explanations and renderings of these teachings on the same authority as we do* this may give rise to the idea that there is a decided contradiction between the expounders of the same doctrine; whereas the difference, in reality, arises from the incompleteness of the information given to earlier writers, who thus drew some erroneous conclusions and indulged in

were simply allowing the speculations to go on, in order to teach a lesson which the western mind sorely needs. in their conceit and arrogance, as in their habit of materializing every metaphysical conception and term without allowing any margin for eastern[[vol. 1, page] 162 the secret doctrine. metaphor and allegory, the orientalists have made a jumble of the hindu exoteric philosophy, and the theosophists were now doing the same with regard to esoteric teachings. to this day it is evident that the latter have utterly failed to understand the meaning of the term "fifth and sixth rounders" but it is simply this: every "round" brings about a new development and even an entire change in the mental, psychic, spiritual and physical constitution of man, all these principles evoluting on an ev

BLUE EQUINOX

emember humanity when one is wearing the dharmakaya body, one can hang the dharmakaya body in one.s magical wardrobe, with a few camphor-balls to keep the moths out, and put it on from time to time when feeling in need of refreshment. in fact, one who is helping humanity is constantly in need of a wash and brush-up from time to time. there is nothing quite so contaminating as humanity, especially theosophists, as mme. blavatsky herself discovered. but the best of all lustrations is death, in which all things unessential to progress are burned up. the plan is much better than that of the elixir of life. it is perfectly all right to use this elixir for energy and youth, but despite all, impressions keep on cluttering up the mind, and once in a while it is certainly a splendid thing for every

on.s path. all this about gautama buddha having renounced nirvana is apparently all a pure invention of mme. blavatsky, and has no authority in the buddhist canon. the buddha is referred to, again and again, as having .passed away by that kind of passing away which heaves nothing whatever behind. the account of his doing this is given in the mahaparinibbana sutta; and it was the contention of the theosophists that this .great, sublime, nibbana story. was something peculiar to gautama buddha. they began to talk about parinibbana, super-nibbana, as if there were some way of subtracting one from one which would leave a higher, superior kind of a nothing, or as if there were some way of blowing out a candle which would heave moses in a much more egyptian darkness than we ever supposed when we

useless to tell the student to have mastery over his thoughts in this verse, because he has been doing nothing else in all the previous gates. 49. have mastery o.er thy soul, o seeker after truths undying, if thou would.st reach the goal. the pupil is also told to have mastery over his soul, and again there is no indication as to what is meant by .soul. bhikkhu ananda metteyya once remarked that theosophists were rather absurd to call themselves buddhists, as the buddhist had no soul, and the theosophist, not even content with having one, insisted on possessing seven different kinds. if it means nephesch, of course this ought to have been mastered long ago. it probably means neschamah. if we take this to be so, the whole passage will become intelligible. in the beginning of progress we ha

tals are to be found in human form today; they are nearly always women, or such men as are not men. such beings are imitative, irresponsible, always being shocked, without any standard of truth, although often extremely logical; criminal without a sense of right and wrong, and as shameless as they are prudish. truth of any kind frightens them. they are usually christian scientists, spiritualists, theosophists, or what not. they reflect the personality of a man with extraordinary ease, and frequently deceive him into thinking that they know what they are saying. l vi remarks that .the love of the magus for such beings is insensate and may destroy him. he had had some. this doctrine is magnificently expounded in wagner.s parsifal. the way to redeem such creatures is to withstand them, and th

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ia the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the same time in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our invented spell clo

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ills, mi 48331-3535, or at his office: dr. j. gordon melton institute for the study of american religion box 90709 santa barbara, ca 93190.0709 a a a a secret society founded by aleister crowley (1875.1947) comprised of three orders: the silver star, the rosy cross, and the golden dawn. this society is also described as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. after 1906 crowley launched his own order of the silver star, or a a, us

, have prepared themselves to assist in influencing the advancement of the world. the means by which this is attained are said to be long and arduous, but in the end the successful adept fulfills the purpose for which he was created and transcends other human beings. the activities of adepts are multifarious, being concerned with the direction and guidance of the activities of other human beings. theosophists claim that their knowledge, like their powers, far exceeds that of other mortals; they can control forces both in the spiritual and the physical realm and are said to be able to prolong their lives for centuries. adepts are also known as the great white brotherhood, rishis, rahats, or mahatmas. ordinary people who earnestly desire to work for the betterment of the world may become che

ment of the world and the guardianship of the human race are similar to those of other nations. the christian fathers, for the most part, believed angels possessed bodies of heavenly substance (tertullian calls it angelified flesh, and, if not, they could assume a corporeal presence at their pleasure. in fact, all the actions recorded of angels in scripture imply human bodies and attributes. some theosophists regard angels as related to fairy life, part of the devic kingdom (from the sanskrit term deva, or divine being. reports of encounters with visitors from flying saucers often suggest a secular form of angel life. contemporary interest in angels the existence of angels, especially guardian angels, has been a common theme of popular western lore. it has been the subject of numerous chri

to be discharged as the widespread involvement of materialization mediums in fraudulently produced phenomena became widely accepted] the ancient belief that the soul itself can become visible is not generally accepted, since it is thought that pure spirit cannot be perceptible to the physical senses. but a compromise has been made in the idea of a psychic body, midway between soul and body, which theosophists and some spiritualists theorize clothes the soul at the dissolution of the physical body. the psychic body is said to be composed of very fine and subtle material particles, perceptible as a rule, only to the eye of the clairvoyant. it is this astral body, and not the soul, that is seen as an apparition. experimental evidence for these and various alternative theories has proven far f

ne who received messages from the deceased. as the scientific effort to study ufos emerged and ufology separated itself from what was seen as the lunatic fringe of flying saucer believers, the contactees assumed a role analogous to religious prophets and the extraterrestrial entities who spoke through them emphasized a message that continued the teachings previously advocated by spiritualists and theosophists. ashtar assumed a status similar to such previous spiritual entities as white eagle and el morya. after van tassell passed from the scene, in the 1980s a new contactee, thelma b. turrell, better known by her public name tuella, emerged as ashtar s primary spokesperson. in 1985, she collected many of ashtar s messages in a book called simply ashtar: a tribute, and through the 1980s a n

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

society is built upon a fraud. during this time various members have attempted to refute hodgson s (and additional supporting) claims. for example, all now agree that the original mahatma letters to blavatsky were strongly influenced by her personality, since the handwriting and language were typical of her. while skeptics would claim that such influence is an additional sign of conscious fraud, theosophists would claim that this resulted from the masters using her as a medium of communication, in much the same way that a psychic delivers automatic writing. more recently (1980, charles marshall attempted to prove by computer analysis that there is a strong dissimilarity between blavatsky s language and that of the masters. however, the computer program, although extensive, was somewhat ar

g certain houses. such sensitivity may find expression in more subtle and varied forms. is not the emotion felt on looking at an old master [painting] a kind of thought transference from the departed? asked sir oliver lodge. the query cannot be answered conclusively, since the labels attached to psychic phenomena are purely arbitrary. akashic records attempts at such a synthesis have been made by theosophists. in his introduction to w. scott-elliot s the story of atlantis and the lost lemuria (1904, the first book drawn from the socalled akashic records, a. p. sinnett explains that the pictures of memory are imprinted on some nonphysical medium; they are photographed by nature on some imperishable page of superphysical matter. they are accessible, but the interior spiritual capacities of o

igen s early thought emerged in the sixth century surrounding a group of people who adopted origen s early writings as part of their larger challenge to the roman empire. thus it was that several councils reaffirmed the church s opinion on reincarnationist ideas and, in the style of the times, pronounced them anathema. in the early twentieth century, several proponents of reincarnation, primarily theosophists working against the opposition of christian leaders, countered with the story of a sixth-century plot. according to the idea, christianity had taught reincarnation until the roman empress theodosia forced the church to edit the bible and remove any reference to it. this theory shows a great ignorance of the history of the period and has no foundation in fact. in recent decades the pri

crucian society. evidently, stated waite, the rosicrucian society of 1614 was a transfiguration or development of the sect established by simon studion. but waite s idea remains unsupported speculation. in 1618 henrichus neuhuseus published a latin pamphlet that stated that the rosicrucian adepts had migrated to india. this pamphlet received little response until the nineteenth century, when some theosophists proposed the notion that rosicrucians still existed in the tablelands of tibet. it was even alleged that the rosicrucians developed into a tibetan brotherhood, and exchanged their protestant christianity for esoteric buddhism. on a more serious level, in england the rosicrucian idea was taken up by robert fludd (1574.1637, who wrote a spirited defense of the brotherhood; by the alchem

unted in the hebrew/christian scriptures. dormant within lies a lofty quality of which we are too often scarcely conscious, and it is incumbent on us to develop this quality, striving without ceasing and avoiding the snares of materialism. this lifestyle is exemplified by a life of occult striving. this basic perspective is common to the gnostic writings of the rosicrucians, past and contemporary theosophists, and ritual magicians. in writing in this vein, saint-martin owed a good deal to freemasonry, swedenborg, and boehme. saint-martin also developed a system of numerical correspondences that are easily adapted to gematria. saint-martin s teaching found their greatest response, as might be expected, in french-speaking areas and the lack of english translations of his works limited his in

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

l soul, that at the death of the body it returns to its source, and in process of time appears as the animating principle in other bodies, was believed by pythagoras, aspasia, socrates, and plato and, in fact, for thousands of years it was entertained by the best and wisest of the human race. it was a part of the early christian doctrine and is still believed by the followers of buddha and by the theosophists of europe and america. doubtless the doctrines of re-incarnation and karma were set forth by those very ancient philosophers who were the near descendants of the inventors of the neros and the metonic cycle--those who believed in the indestructibility of matter, and that spirit proceeds from or is evolved through it. it was an effort on their part to solve the problem of the existence

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

society in 1919on 'some mystic aspects of the holy grail (one memberofthe audience recalledthathe arrived late;butshejoined his order nonetheless);6he spoke frequently at masonic research societies,7and in 1923 he lectured to the porchway group on'thegreat symbols of the tarot' and to the students' research society on'thekabbalah and the mystic quest. both lectures were for267 audiences of eager theosophists and onbothoccasions new recruits duly followed.thelast public lecture waite gave was to the poetry lovers' fellowship; on7december 1931 he spoke on 'some great awakenings',butno dormant vocations woke to life and noneofthe poetry lovers passed into the order.thefellowship of therosycross, for all it grew more slowly, remained the centreofwaite's life and much of his later life was dev

hasoutdonehirnin substance. they took up waite again in 1927whens. l. bensusan,whomhe hadmetattheauthors'clubatchristmasof1925 and found to be 'sympathetic and excellentcompany-c-adding patronizingly 'quite distinct from and quite unliketheordinary sons of israel (diary, 23 december 1925)-offered to publish waite's revised fairytales.thebook appeared, finely printedbututterly incomprehensible to theosophists or to anyone else, and immediately failed; waite received almost nothing in royalties and gained only the dubious satisfaction of seeing.thetheosophical publishing'houseitselffailwithintwoyears. most .of his books were still published by rider&co.,buthisrelationswiththe firm were becoming strained. in 1925 ralph shirley sold his company, and the occultpublications-whichthe purchasers

imple-minded writers on occultism assumedthatthe initials a. p. s. referred to sinnett, whereas they are those of frateranimapura sit (i.e.drhenrypullen burry. 2.drrichardhodgsonwas sent to india in 1884 by the society for psychical research to investigate the claimsofwonder-workingassociatedwithh. p. blavatsky.hefound abundant evidenceoffraud and set itoutin hisreport,whichwas published in 1885. theosophists haveattemptedever since to discountenance his findings,butwithlittle success saveamongtheir fellows. 3.anonymousreview inthetheosophist(february 1887. 4.the'occult'review isthatofmrs sinnett, in luciftr (november 1887).theanonymous review innatureappeared intheissueof29 december 1887. 5. horatio william bottomley (1860-1933, financier, member of parliament, newspaper proprietor, and s

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

cates the order's dependence upon the s.rj.a. for a con255 tinuing supply of members. isis-urania in london was, of course, the hub of the rosicrucian universe and held fifty-five members in its orbit, while osiris at weston-super-mare claimed eight and horus at bradford thirteen, including one woman. bradford contained numerous freemasons from the york college of thes.lu.a.as well as many active theosophists; but weston-super255 mare owed its temple solely to the enthusiasm of its borough treasurer, benjamin cox, an ardent occultist who was active in the rosicrucian society's bristol college and managed to draw half-a-dozen of his fellow freemasons into the golden dawn's seaside temple. it was never a great success, and when cox died in1895his temple died with him. each of the three templ

om external influences other than his own on the human plane' touching a magical wand could be perilous. crowley refers in hisconfessionsto an incident involving allan bennett; the wand concerned was unusual but the principle was the same:'heused to carry a"lustre"-along glass prism with a neck and pointed knob such as adorned old-fashioned chandeliers. he used this as a wand. one day, a party of theosophists were chatting sceptically about the power of the "blastingrod..allan promptly produced his and blasted one of them.ittook fourteen hours to restore the incredulous individual to the use of his mind and his muscles" normally such drama was reserved for the adeptsofthe golden dawn working alone or in a group of fellow members.thesecondorderdiaries record their activities, which were pri

GILBERT THE MAGICAL MASON

was a beloved father, a very dear brother, a most faithful teacher, and the most enduring friend.'helies concealed here for 120 years' underneath this inscription there were five signatures of mem255 bers of the first circle, and three of the second circle.'i am not of those who scoff at all that seems at first sight improbable, and to me this does seem a very impressive narrative. many of you as theosophists must see nothing wildly improbable about it; and it may seem to you within the range of things possible;butiadmit that the truth of the narrative is not proven. no person as an entire outsider has ever seen this embalmed body, or this vault, orthisdomussanctispiritus,which was built about 1460 and opened about 1584; or at any rate no notable man has asserted in print that he has seen

as ever asserted that he has seen the vault of christian rosenkreuz any reason for denying its existence in 1484 or 1600, or at any time since then. i would undertake to obtain in a week, in any large town in england, a thousand signatures to a document attesting that no living theosophist had ever been seen by them, or to a document testifying that no evidence existed which went to show that the theosophists had a sanctum in which rested the ashes of their late revered teacher, in a room suffused with the peace which now at length dwells over the memory of her character, at once so enthusiastic and so contemplative- and of her personality, at once aggressive and so endearing. thousands of persons of culture, and hundreds of occultists and pseudo-occultists, could be found willing to testi

stly, as christian rosenkreuz left the prophetic, and perhaps allegorical asser255 tion, to be found by his successors of the third generation, that he, or his name and doctrine, should re-appear: even so didh.p.b.,as i understand, affirm that she would return, in another form indeed,butstill the same ego, and individual, in a stage still farther on in the path to full adeptship. you will all, as theosophists struggling to the light, hope that even as we read that the pupils of rosy cross,120years after his death, shewed the vitality of their order, so may this lodge founded by your great inspirer,h.p.blavatsky, con255 tinue to flourish and extend until time shallbeno more with you.[reprintedfromtheosophicalsiftings,vol6, no.is, pp.3-14.]2.dataofthehistory oftherosicruciansaccording to the

themagical 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 be assimilated by the successors of these sublime teachers; but on th

this country, which is a system professedly secondary in point of time and of parentage to the jewish theocracy, as taught in the old testament of the hebrews, and especially in the pentateuch. as we were then so exclusively nurtured on christian doctrine, and were so.ignornatof all the other of the world's great religions, it is very desirable that now we have claimed the right to call ourselves theosophists, or searchers after the divine- the unknown god, careless of where we may find divinity, so long as that we attainto,be really of thehighest255it is very desirable, i repeat, that we should look back on the bible, which we have discarded as an infallible standard, and search into it, and seek for the views it really presents to us concerning the constitution of man, apart from the doc

GILBERT THE SORCERER AND HIS APPRENTICE

reatest christian power in the west, now dominates india, the greatest buddhistic centre in the east. and this domination is not merely. physical, for we are teaching the indians their religion. the teaching of the purethehermetic system163buddhistic faith in.india, and the establishment and mainte255 nance of buddhistic schools in ceylon, have been largely due totheenergy of english and american theosophists. we should not try to getbuddhists converted to christianity,butfirst endeavour to make them.good buddhists. the buddhisthasdeveloped himsellas far asma,nas,buthehas not developed the principle of buddhi. to makehima christian before he has developed the principle of buddhi would be to make himithypocrite.thatprinciple must be calledintoaction.ifwe read the most esotericofthe eastern

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ll, only a set of wishes, many of which contradict others..and at the end of life the movements cancel out each other. crowley s references to his wars with the black lodge are scattered throughout his writings and bear further study. from these writings, one can come to understand that the form of the attack upon the magician can range from political repression to seduction. the great magicians, theosophists and other western sources have devoted even more testimony to the other side of the coin the great white brotherhood or the secret chiefs or the masters. in the early days of the magical revival, the existence of an inner order was taken for granted. this was followed by a long epoch of expose, disillusionment and world weariness. but now, revisionist historians are finding evidence t

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

contact and found cosmic illumination. know, then, that there is a wonderful union or assembly of master minds, master personalities, who constitute the holy assembly of the cosmic. one of these masterful characters, kut-hu-mi, the illustrious, is shown in a portrait in another part of the manual. he was one of the two masters referred to by the ancient mystics and made somewhat known to advanced theosophists by the late mme. helena p. blavatsky, who was one of the personal students of the master. the great masters the master k-h-m is deputy grand master of the great white lodge of the symbolic great white brotherhood.(see definition of great white brotherhood, p. 167. he was at one time known on earth as thutmose iii of egypt, and at one time resided at lake moeris (morias) he was referre

HELENA BLAVATSKY THE KEY TO THEOSOPHY

the spiritual man 95 on eternal reward and punishment, and on nirvana 102 on the various principles in man 109 on reincarnation or rebirth 115 what is memory according to theosophical teaching? 115 why do we not remember our past lives? 119 on individuality and personality 124 on the reward and punishment of the ego 128 on the kamaloka and devachan 133 on the fate of the lower principles 133 why theosophists do not believe in the return of pure "spirits" 135 a few words about the skandhas 142 on postmortem and postnatal consciousness 145 what is really meant by annihilation 150 definite words for definite things 158 on the nature of our thinking principle 165 the mystery of the ego 165 the complex nature of manas 170 the doctrine is taught in st. john's gospel 172 on the mysteries of rein

e must open all; otherwise it cannot be the right key -ooo- the policy of the theosophical society q. in the days of ammonius there were several ancient great religions, and numerous were the sects in egypt and palestine alone. how could he reconcile them? a. by doing that which we again try to do now. the neo-platonists were a large body, and belonged to various religious philosophies; so do our theosophists. it was under philadelphus that judaism established itself in alexandria, and forthwith the hellenic teachers became the dangerous rivals of the college of rabbis of babylon. as the author of the eclectic philosophy very pertinently remarks: the buddhist, vedantic, and magian systems were expounded along with the philosophies of greece at that period. it was not wonderful that thought

rian nations, were perfectly in unison with each other with regard to every essential point, he made it his business so to expound the thousand tenets of all these various sects as to show they had all originated from one and the same source, and tended all to one and the same end. if the writer on ammonius in the edinburgh encyclopedia knows what he is talking about, then he describes the modern theosophists, their beliefs, and their work, for he says, speaking of the theodidaktos: he adopted the doctrines which were received in egypt (the esoteric were those of india) concerning the universe and the deity, considered as constituting one great whole; concerning the eternity of the world and established a system of moral discipline which allowed the people in general to live according to t

india) concerning the universe and the deity, considered as constituting one great whole; concerning the eternity of the world and established a system of moral discipline which allowed the people in general to live according to the laws of their country and the dictates of nature, but required the wise to exalt their mind by contemplation. q. what is your authority for saying this of the ancient theosophists of alexandria? a. an almost countless number of well-known writers. mosheim, one of them, says that: ammonius taught that the religion of the multitude went hand-in-hand with philosophy, and with her had shared the fate of being by degrees corrupted and obscured with mere human conceits, superstitions, and lies; that it ought, therefore, to be brought back to its original purity by pu

upon philosophical principles; and the whole christ had in view was to reinstate and restore to its primitive integrity the wisdom of the ancients; to reduce within bounds the universally-prevailing dominion of superstition; and in part to correct, and in part to exterminate the various errors that had found their way into the different popular religions. this, again, is precisely what the modern theosophists say. only while the great philaletheian was supported and helped in the policy he pursued by two church fathers, clement and athenagoras, by all the learned rabbis of the synagogue, the academy and the groves, and while he taught a common doctrine for all, we, his followers on the same line, receive no recognition, but, on the contrary, are abused and persecuted. people 1,500 years ag

HP LOVECRAFT A DARK LORE

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

ir immemorial meeting-place in the haunted wood. but of those mysterious allies no coherent account could ever be gained. what the police did extract, came mainly from the immensely aged mestizo named castro, who claimed to have sailed to strange ports and talked with undying leaders of the cult in the mountains of china. old castro remembered bits of hideous legend that paled the speculations of theosophists and made man and the world seem recent and transient indeed. there had been aeons when other things ruled on the earth, and they had had great cities. remains of them, he said the deathless chinamen had told him, were still be found as cyclopean stones on islands in the pacific. they all died vast epochs of time before men came, but there were arts which could revive them when the sta

HP LOVECRAFT THE CALL OF CTHULHU

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

heir immemorial meeting-place in the haunted wood. but of those mysterious allies no coherent account could ever be gained. what the police did extract came mainly from an immensely aged mestizo named castro, who claimed to have sailed to strange ports and talked with undying leaders of the cult in the mountains of china. old castro remembered bits of hideous legend that paled the speculations of theosophists and made man and the world seem recent and transient indeed. there had been aeons when other things ruled on the earth, and they had had great cities. remains of them, he said the deathless chinamen had told him, were still to be found as cyclopean stones on islands in the pacific. they all died vast epochs of time before man came, but there were arts which could revive them when the

INITIATION INTO HERMETICS

is the quality of the divinity that manifests itself to the respective person. how strong and pervasive this manifestation of god to the individual will be depends entirely in the measure of his mental and psychic maturity. this kind of manifestation will be experienced by all persons in whom a state of bodily rapture or ecstasy has been produced by deep meditation or by prayers. all the mystics, theosophists, bhakti-yogis, etc, regard this kind of manifestation of god as the attainment of their aims. as history offers so many instances of this mystic unity with christ-go, i deem it superfluous to dwell on minute details. the second kind of revelation of god is the magic-active one, peculiar to most of the magicians. the well-trained magician will try to come near or in touch with his deit

rent ideas cherish revengeful feelings towards each other for professional jealousy or for better knowing. the genuine magician will feel nothing but pity for people and creeds like that, but he will never hate or despise anyone. whosoever seeks god, and whatever may be the way he chooses to lead him toward this goal, shall be paid his due respect. it is a pity but also the truth that the clergy, theosophists, spiritualists or whatever they are called are antagonistically inclined just as if only their chosen path leads to god. all men seeking this path to, and union with, god should always remember the words of jesus christ, the great master of the mystics who said, love thy neighbor as thyself. this sentence ought to be a sacred command to any seeker of illumination on this spiritual pat

ISIS UNVEILED

cleverer endianters than in the mysterious solitudes of the cloister? albertus magnus, the famous bishop and conjurer of ratisbon, was never sur- passed in his art. roger bacon was a monk, and thomas aquinas one of the most learned pupils of albertus. trithemius, abbot of the spanheim benedictines, was the teacher, friend, and confidant of cor- nelius agrippa; and while the confederations of the theosophists vren scattered broadcast about germany, where th^ first originated, assist- ing one another, and strug^ing for years for the acquirement of esoteric knowledge, any person who knew how to become the favored pupil of certain monks, might very soon be proficient in all the important branches of occult learning. this is all in history and cannot be easily denied. magic, in all its aspects

he ancient mysteries of thebes and memphis than they had been for centuries; versed ia the science of soothsaying and divination, as in the art of the therapeutiaia; friendly with the acutest men of the jewish nation, who were deeply imbued with the zoroastnan ideas, the neo-platonists tended to amal- gamate the old wisdom of the oriental kabala with the more refined conceptions of the occidental theosophists. notwithstanding the trea- son of the christians, who saw fit for political reasons after the days of constantine to repudiate their tutors, the influence of the new platonic philosophy is conspicuous in the subsequent adoption of dogmas, the origin of which can very easily he traced to that remarkable school [of neo-platonism. though mutilated and disfigured, they still preserve a st

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

e, article paracelse; and sprengel, histoire pragmatique de la m decine, tom. iii. akin to the school of the ancient fire-believers, and of the magnetists of a later period, says the learned dr. ennemoser, in his history of magic (most ably rendered into english by william howitt, of the same cast as these speculators and searchers into the mysteries of nature, drawing from the same well, are the theosophists of the sixteenth and seventeenth centuries. these practised chemistry, by which they asserted that they could explore the profoundest secrets of nature. as they strove, above all earthly knowledge, after the divine, and sought the divine light and fire, through which all men can acquire the true wisdom, they were called the fire-philosophers (philosophi per ignem. the most distinguish

they were called the fire-philosophers (philosophi per ignem. the most distinguished of these are theophrastus paracelsus, adam von boden, oswald croll; and, later, valentine weigel, robert flood, or fludd, jacob bohmen, peter poiret &c. under this head we may also refer to the medico-surgical essays of hemmann, published at berlin in 1778; and pfaff s astrology. as a great general principle, the theosophists called the soul a fire, taken from the eternal ocean of light. in regard to the supernatural using the word in its widest sense it may be said that all the difficulty in admitting the strange things told us lies in the non-admiszoroaster and the magi. 67 sion of an internal causal world as absolutely real: it is said, in intellectually admitting, because the influence of the arts prov

we know that light is material; and being material, it must be dark. for the spirit of god is not material, and therefore, not being material, it cannot be light to us, and therefore darkness to god. just as (until discovered otherwise) the world it is that is at rest, and the sun and the heavenly bodies in daily motion instead of the very reverse being the fact. this is the belief of the oldest theosophists, the founders of magical knowledge in the east, and the discoverers of the gods; also the doctrines of the fire-philosophers, and of the rosicrucians, or illuminati, who taught that all knowable things (both of the soul and of the body) were evolved out of fire, s strange ideas of the fire-philosophers. 75 and finally resolvable into it: and that fire was the last and only-to-be-known

quincey, in his historico- critical inquiry into the origin of the rosicrucians and the free-masons, originally published in the london magazine of january 1824, also continued in the succeeding number, has this remarkable passage: rosicrucianism is not freemasonry. the exoterici, at whose head bacon stood, and who afterwards composed the royal society of london, were the antagonist party of the theosophists, cabbalists, and alchemists. at the head of whom stood fludd; and from whom freemasonry took its rise. thus we leave the rosicrucians as men (just as we ought to leave them) in the same mystery as that state of really impenetrable mystery in which we find them. let the mask and the mystery still remain before them, concealing them and their purposes in the world. as it is enjoined! th

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

and westcott s sy, which, in spite of the claim on the title page that the work was translated from the hebrew, appears to have been totally dependent on a latin version. a. e. waite, in his introduction to the stenring translation (discussed below, says of westcott s sy it is based on the text of rittangelius, compared with some other versions. it was prepared for the use of persons described as theosophists, occult and hermetic students, whose purpose if any may have been served by such a production, but is in reality a paraphrase and fulfills few of the conditions required by scholarship. even though there is a bit of the pot calling the kettle black in waite s comments, they give a fair appraisal of westcott s work. along with sy, westcott offers an english translation of the thirty-tw

LIBER 777

data of knorr von rosenroth (a work incomplete and, in some of its parts, prostituted to the service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mi

LIBER LXVII THE SWORD OF SONG

.babu. cannot understand western ideas; but a distinguished civil servant in the madras presidency, second wrangler in a very good year, assured me that he had met a native whose mathematical knowledge was superior to that of the average senior wrangler, and that he had met several others who approached that standard. his specific attack on madame blavatsky is equally unjust, as many natives, not theosophists, have spoken to me of her in the highest terms .honest hindus. cannot be expected to think as mr. chesterton deems likely, as he is unfortunately himself a western, and in the same quagmire of misapprehension as prof. max m ller and the rest. madame blavatsky.s work was to remind the hindus of the excellence of their own shastras* to show that some westerns held identical ideas, and t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d. de quincey considers robert fludd to be the immediate father of freemasonry (see the rosicrucians and freemasons) edward waite considers robert fludd as second to none of the disciples of paracelsus, even going as far as to declare that fludd far surpassed his master. he further adds "the central figure of rosicrucian literature, towering as an intellectual giant above the crowd of souffleurs, theosophists, and charlatanic professors of the magnum opus, who, directly or otherwise, were connected with the mysterious brotherhood, is robertus de fluctibus, the great english mystical philosopher of the seventeenth century, a man of immense erudition, of exalted mind, and, to judge by his writings, of extreme personal sanctity (see the real history of the rosicrucians) robert fludd was born

MORALS AND DOGMA

evil; the relations between the intellectual and material worlds, and between god and man; and the creation, fall, redemption, and restoration to his first estate, of man. the jewish doctrine, differing in this from all the other oriental creeds, and even from the alohayistic legend with which the book of genesis commences, attributed the creation to the immediate action of the supreme being. the theosophists of the other eastern peoples interposed more than one intermediary between god and the world. to place between them but a single being, to suppose for the production of the world but a single intermediary, was, in their eyes, to lower the supreme majesty. the interval between god, who is perfect purity, and matter, which is base and foul, was too great for them to clear it at a single

ge, they throw off that age and are young again, and increase in size and strength, for a certain period of years. the egyptian priests fed the sacred serpents in the temple at thebes. taaut himself had in his writings discussed these mysteries in regard to the serpent. sanchoniathon said in another work, that the serpent was immortal, and re-entered into himself; which, according to some ancient theosophists, particularly those of india, was an attribute of the deity. and he also said that the serpent never died, unless by a violent death. the ph nicians called the serpent _agathodemon [the good spirit; and kneph was the serpent-god of the egyptians. the egyptians, sanchoniathon said, represented the serpent with the head of a hawk, on account of the swift flight of that bird: and the chi

, nor was even the road opened through which it might be approached. mind cannot advance in metaphysics beyond self-deification. in attempting to go further, it only enacts the apotheosis of its own subtle conceptions, and so sinks below the simpler ground already taken. the realities which plato could not recognize in phenomena, he discovered within his own mind, and as unhesitatingly as the old theosophists installed its creations among the gods. he, like most philosophers after anaxagoras, made the supreme being to be intelligence; but in other respects left his nature undefined, or rather indefinite through the variety of definitions, a conception vaguely floating between theism and pantheism. though deprecating the demoralizing tendencies of poetry, he was too wise to attempt to repla

MOTTA MARCELO THE COMMENTARIES OF AL

a. a, classified only up to b. is it because the a. a. considers all past initiates, or initiates of other orders, inferior to those who underwent its discipline? certainly not. such terms as "inferior" or "superior" have little or no meaning above the abyss. the utterance of helena blavatsky, for instance, although she was master of the temple, cannot be put in class a, because it was printed by theosophists, who cannot be trusted to reproduce straight that which may offend their prejudices. the utterance of dionysus is hopelessly mingled with the ravings, the cries of fear, the sectarian condemnations of unbalanced mystics or all too-balanced politicians who wrote under the collective pseudonyms of john, mark, luke, matthew, paul, peter, etc. the utterance of mohammed can never be had in

NEW WORLD ORDER OR OCCULT SECRET DESTINY

ion of america s founding fathers and the plan s eventual fruition in what we call the new world order and the new age movement (both of which are synonymous. he stresses that the founding fathers of america had the equivalent of masters and were pupils in a sense, much like today s powerful elite have masters and gurus, following the teachings of the great plan. according to the rosicrucians and theosophists, supporting the divine plan are great beings referred to as masters of the physical and spiritual planes. the evolution of america owes much to the seed thoughts of four masters kuthumi, el morya, rogoczy, and djwhal khul. some of the founders of america may have been consciously or unconsciously students of these teachers, just as some contemporary americans are pupils of these maste

pposite camp, confirms the assertions of heironimus. willy peterson writes: in order to reach their aims of world unity and thus engage the whole world in service to the plan, enlightened freemasons and new agers have been pushing for collectivist motifs that promote monistic pantheism and unity. this is why the chief instigators to the globalist league of nations and the united nations have been theosophists, trying to work out the plan. this is why the verbiage and aims at the u.n. is for world peace and brotherhood. it is a spiritual undertaking in a secular world. lucis trust has had three think-tanks located at the u.n. plaza in new york for around fifty years. no wonder the former assistant secretary general to the u.n, robert muller, is a devoted disciple of alice bailey, whose book

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

vour, gold, myrrh and frankincense. so does doctrine serve in all hieratic religions to veil the secret of natural forces which the initiate has at his disposal. religious formulae are the summaries of those words full of mystery and power which make the gods descend from heaven and become subject to the will of men. judea borrowed its secrets from egypt; greece sent her hierophants and later her theosophists to the school of the great prophets; the rome of the caesars, mined by the initiation of the catacombs, collapsed one day into the church, and a symbolism was reconstructed with the remnants of all worships which had been absorbed by the queen of the world. according to the gospel narrative, the inscription which set forth the spiritual royalty of christ was written in hebrew, in gree

pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead and the breast, and graven 24 the ritual of transcendental magic in the right hand. independently of these signs, the ancients, in their evocations, made use of those mystical combinations of divine names which we have reproduced in our gdoctrine h from the hebrew kabalists. the magic triangle of pagan theosophists was the celebrated abracadabra, to which they attributed extraordinary virtues and represented as follows: abracadabra abracadabr abracadab abracada abracad abraca abrac abra abr ab a this combination of letters is a key of the pentagram. the initial a is repeated five and reproduced thirty times, thus giving the elements and numbers of the two following figures: the isolated a repres

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

transformation of the world, christianity has turned in upon itself, lost the initiative, lost its sense of direction. rudolf steiner had the advantage of approaching the whole question from a profounder viewpoint. in other circles the rediscovery of myth, of cosmic symbolism and mystery, was taking a more positive course. theologians and academics may have felt the threat to conventional ideas; theosophists saw the need for a new synthesis that took seriously the insights both of buddhism and the evolutionary science of the west, the evidence of recurring 2. rudolf bultmann (1884 1976, a german theologian and professor who attempted to demythologize the new testament by utilizing the modern terminology of existentialist philosophy; his theories became the starting point for most twentiet

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

-standing doctrine of fierce opposition to existing political sovereigns not yet corrupted or conquered by illuminism and its hatred of the true christian church, which the masons teach is "superstition" and is a sectarian belief that cannot be tolerated. tresner may object to my characterization, but the evidence of my allegations is insurmountable, as the rituals themselves prove. rosicrucians, theosophists, and the triangle the rosicrucian order, too, relies on the triangle as a vehicle to impart and convey its teachings to rising candidates. for example, arkon daraul, in a history of secret societies, describes a ritualistic scene of initiation in a german branch of rosicrucianism: the room of initiation was carpeted in green and on it were a number of objects. three candelabra were pl

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ott, blavatsky, and a handful of the faithful left new york for india because the masters wished them to do so. by 1879, the central headquarters of the society had been established in adyar, india, and an amalgamation with the arya samaj sect founded by swami dayanand saraswati had also been accomplished. by april 1882, however, the swami realized that he had been exploited by the leaders of the theosophists and he denounced the group. by that time, the influence of the swami in india was no longer required, for in 1880, blavatsky had visited northern india and observed phenomena manifested especially for her by the mahatmas. it was also at this time that she met a. p. sinnett, journalist and editor of the pioneer, and allen o. hume, of the indian civil service, her two most important con

THE MARTINIST OPERATIVE GENERAL RITUAL

thee to me. thou shalt be separated from the infidels and those who follow thee shall be raised above the infidels, until the day of the judgement (iv.48. modern hinduism, in its order of ramakrishna, knows a meditation on the 'lord jesus' on the same level as those on krishna and shiva6. the buddhists can find in him one of the bodhisattvas, very likely that of avalokitecvara, ie- of mercy. the theosophists on the other hand see there the logos of our solar system, and finally, the kabbalists see there one of the names of the messiah. it is not without reason that the rationalistic, or rather atheistic magism ignores, no doubt deliberately, the all-powerful name of the repairer, as called by the martinist tradition of the eighteenth century. however, let us not forget that this current g

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

you h; for as long as the bastion of our doubt is stronger than the cannon of our enemies f assertion, we then, temporarily at least, have every right to answer in the negative. to be a student of the mysterious is a very different thing from being a mystic. that the author was the latter must surely be disproved on reading gascension day h and gpentecost, h that he belongs to the neo-mystics or theosophists is openly denied in a note to the former poem, and in the preliminary invocation to gjephthah. h in which latter poem the following may be aptly quoted as showing how that, when reason lies fallow, modern spiritism is steadily supplanting christianity: master, the night is falling yet again. i hear dim tramplings of unholy forces: i see the assembly of the foully slain: the scent of m

THE SECRET RITUALS OF THE OTO

hip of kellner the o.t.o. seems to have had no official constitution and it is impossible to know the exact details of its grade-structure. it is likely, however, that it was very similar to that outlined in the constitution promulgated from london by reuss on january 22 in the year of the order 788 .25 according to this members of the o.t.o. were classified as follows (a) probationers (embracing theosophists etc (b) students or lay brothers (masonic members (c) initiates, or o.t.o. members proper. an expansion of this rather skeletonic system was given in the synopsis of degrees attached to the manifesto of 191726 (see table below. at some time subsequent to 1917 certain radical modifications were made to this system; these seem to have been made on the basis of suggestions made by aleist

TYSON DONALD SOUL FLIGHT

of the collection of habits, thoughts, impulses, and so on that bound a soul to the lower astral levels. as the soul at last rises, these are cast off, or torn away, and retain the lower aspects of human personality. for a period of time they persist, and often appear to mediums at skances, where they are mistaken for the actual souls of the dead. blavatsky referred to this as the spook body "our theosophists know well enough that after death the higher manas unites with the monad and passes into davachan, while the dregs of the lower manas or animal mind go to form this spook."98 the shells are less animated than the shades, and are merely the final remnants of those who have passed through the astral planes on their ascent to heaven after death. shells retain no consciousness, and nothin

of a black magician, also taught to negotiate the planes by his master. some souls of a debased nature are so transformed in the astral levels that they are scarcely recognizable as having once been human. among these are souls of an extremely lustful and base disposition, who after death inhabit the seventh level and become incubi and succubi. there is an even worse fate than this, according to theosophists. souls in whom all traces of decency and humanity have been deliberately suppressed and erased, so that during life they cannot be said to be human at all, are too material and corrupt in their natures to be able to remain in even the lowest level of the astral planes "the lost entity would very soon after death find himself unable to stay in the astral world, and would be irresistibl

iced by hindu fakirs, who during their public performances are able to fool their audiences into seeing whatever they will them to see. the power of these spirits to manipulate human senses is seldom accorded the importance it deserves in accounts of their natures and abilities. another inhuman class of beings sometimes found on the astral planes is the devaswhat we in the west would call angels. theosophists use the term in a more restrictive sense than it is used in the east, where a deva might be any of various types of nonhuman entity. theosophists believe that human beings, when they evolve sufficiently, can if they wish become devas, but that they can also at their discretion bypass the deva state. the last type of astral entity in the theosophical catalog that will be touched on her

is the material or physical body of flesh and blood. next above it is what is called the etheric body, which resembles the material body closely but is formed of a more subtle substance. slightly more refined than the etheric body is the astral body, with which human beings are enabled to travel the astral planes. just as, after death, the human body decays and eventually falls to nothingness, so theosophists believe that the etheric and astral bodies also break down and fall to nothing with the passage of sufficient time. the body of flesh is the first to disappear, followed by the body of the etheric, and then by the body of the astral, and so on up to the higher bodies. theosophists believe that the etheric body is able to separate from the physical body during life no more than a coupl

phy divides into seven layers that distinguish themselves by different colors and varying densities. those projecting on the astral planes carry their aura with them. it is said to be plainly visible to spirits and to those possessed with psychic ability. the state of health, and also the level of spiritual advancement, is revealed by an intelligent interpretation of the aura. the akashic records theosophists also believe in the existence of what is known as the akashic records-a perfect and complete impression of every event that has occurred in the universe. leadbeater likened it to the memory of god.lo6 the akashic records are not, strictly speaking, an astral phenomenon at all, but are merely reflected in the astral light from the higher spiritual level where they have their true exist

TYSON DONALD THE POWER OF THE WORD

maton. the speculations of these and many other occult writers have been collected together for the first time in appendix b. it is fascinating to compare the words of levi with those of papus; of s.l. macgregor mathers, the leader of the golden dawn, with those of aleister crowley, his former student and the self-proclaimed great beast of the apocalypse; of helena p. blavatsky, the leader of the theosophists, with paul foster case, the founder of builders of the adytum; of p.d. ouspensky, the disillusioned former pupil of the mystic gurdjieff, with frater achad, a rebellious student of crowley. even in modern times, tetragrammaton continues to exert a powerful fascination over magicians working in the western tradition of ceremonial magic. contemporary kabbalists and occultists discover i

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

er. mention may be suitably made to pernelle, the wife and fellow-worker of nicolas flamel, of martine berthereau, companion of baron jean de chatelet who died about 1645 and of the widow lady afterwards symbolized by him as sophia (heavenly wisdom, fellow student and inspirer of john georg gichtel who died about 1700. the occultists of today cannot need to be reminded of the great hermetists and theosophists of recent times: of d. anna kingsford, who was indeed illuminated by the sun of light; of madame blavatsky, leader of the t.s. no occult student, however wide apart his own favored path of wisdom, could fail to recognize in her a master mind in a woman's frame. i cannot fail to express the lament which followed the passing of d. william robert woodman, for many years known as the supr

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

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

of valmiki, edited by vihari lala mitra, will be found an essay on om- tat-sat, on-id-est, and this contains some very curious information on the 10 numerals as related to the mystical syllable om or aum. aum mani padme hum means literally, oh, the jewel in the lotus, and is taken mystically to mean the spark of the divine within me, as was fully explained by blavatsky to her esoteric section of theosophists# numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 100. chapter fifteen eleven, 1 1. his seems to have been the type of a number with an evil reputation among all peoples. the kabalists contrasted it with the perfection of the decad, and just as the sephirotic number is the form of all good things, so eleven is the essence of all that is sinful, harmful and im

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