Michael Wynn's Occult Reference Library
THREE WORLDS

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ALEISTER CROWLEY EQUINOX EQ I 2 2

ts solely as an idea to us, this does not preclude the possibility of a cow existing as beef in the material world, or an angel as a spirit in the spiritual world "the fact is" interrupts the sceptic "i doubt all three of you; for from the above you all three infer a chain of events- whether material, sensual, or spiritual, thus postulating the existence of causality as a common property of these three worlds. let us strike out matter, sense and spirit, and what is left? surely not time and space, that twin inference conceived by that matter, sense and spirit we have just put to bed "don't you think" says the scientific illuminist "that instead of dreaming all your lives it would be a good thing to wake up and do a little work? there are four of you, and the 299 kerubim of ezekiel might pe

ALEISTER CROWLEY EQUINOX EQ I 4

amely puraka kumbhaka rechaka. the sahita should be practised till the pr na enters the sushumn, which is known by a peculiar sound126 being produced in the sushumn; after which the kevala kumbhaka should be practised. this kumbhaka is described in the "hatha-yoga pradipika" as follows: when this kumbhaka has been mastered without any rechaka or puraka, there is nothing unattainable by him in the three worlds. he can restrain his breath as long as he likes through this kumbhaka. he obtains the stage of raja-yoga. through this kumbhaka, the kundalini is roused, and when it is so roused the sushumn is free of all obstacles, and he has attained perfection in hatha-yoga.127 of the many pr n y ma exercises practised in the east the following are given for sake of example. 1. draw in the breath

ALEISTER CROWLEY EQUINOX EQ I 6 2

eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name wh

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ces. they interweave, interlock, and interpenetrate each other, and utter bewilderment is ours as the wonderful pattern they form unfolds before us. we know that somewhere in that scheme we, the human hierarchy, have our place. all, therefore, that we can do is to seize upon any data that seems to affect our own welfare, and concerns our own evolution, and from the study of the human being in the three worlds seek to understand somewhat the macrocosm. we know not how the one can become the three, the three become the seven, and so proceed to inconceivable differentiation. to human vision this interweaving of the system forms an unimaginable complexity, the key to which seems not to be forthcoming. seen from the angle of a master we know that all proceeds in ordered sequence. seen from the

polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the monad, or spirit, till the consciousness eventually is divine. as the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the system wherein that planet revolves, until it finally escapes from the solar system itself and becomes universal. chapter ii- 7- initiation, human and solar copyright 1998 lucis trust initiation defined the question anent initiation is one that is coming more and more before the public. before many centuries

nosed, and defined by the use of the human intellect. it is that about which we feel mental certitude, or that which we can ascertain by the use of experiment. it is the compendium of the arts and sciences. it concerns all that deals with the building and developing of the form side of things. therefore it concerns the material side of evolution, matter in the solar systems, in the planet, in the three worlds of human evolution, and in the bodies of men. wisdom is the product of the hall of wisdom. it has to do with the development of the life within the form, with the progress of the spirit through those ever-changing vehicles, and with the expansions of consciousness that succeed each other from life to life. it deals with the life side of evolution. since it deals with the essence of th

e-fold logos. initiation leads to the cave within whose circumscribing walls the pairs of opposites are known- 10- initiation, human and solar copyright 1998 lucis trust and the secret of good and evil is revealed. it leads to the cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth's fetters, held by naught in the three worlds. it leads through the hall of wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. it reveals the hidden mystery that lies at the heart of the solar system. it leads from one state of consciousness to another. as each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the

ate may interpret them as having taken place on the planes concerned, as the vividness of the effect and the stimulation of the first two initiations work out largely in the astral body. but it must ever be remembered that the major initiations are taken in the causal body or dissociated from that body on the buddhic plane or atmic plane. at the final two initiations which set a man free from the three worlds, and enable him to function in the body of vitality of the logos and wield that force, the initiate becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its very centre. this descent is brought about by the action of the initiator, wielding the rod of power, and puts a man in touch with the centre in the body of the planetary logos of which he is a

is the unifying principle (or the welder of all, at the fifth initiation the adept lets the lower vehicles go, and stands in his buddhic sheath. he creates thence his body of manifestation. each initiation gives more control on the rays, if one may so express it, although this does not adequately convey the idea. words so often mislead. at the fifth initiation, when the adept stands master in the three worlds, he controls more or less (according to his line of development) the five rays that are specially manifesting at the time he takes the initiation. at the sixth initiation, if he takes the higher degree, he gains power on another ray, and at the seventh initiation he wields power on all the rays. the sixth initiation marks the point of attainment of the christ, and brings the synthetic

ho, in utter self-abnegation, stand silently behind the world panorama. through the power of their will, the strength of their meditations, the wisdom of their plans, and the scientific knowledge of energy which is theirs, they direct those force currents, and control those form-building agencies which produce all that is seen and unseen, movable and immovable in the sphere of creation within the three worlds. this, coupled to their vast experience, is what fits them to be the agents for the distribution of the energy of the planetary logos. as has already been stated, at the head of affairs, controlling each unit and directing all evolution, stands the king, the lord of the world, sanat kumara, the youth of endless summers, and the fountainhead of the will (showing forth as love) of the p

of nature, teaching as to the laws of those kingdoms, and instruction as to the working of those laws in all kingdoms and on all planes is given him. he acquires a deep fund of general knowledge, and when he reaches his own periphery he is met by those who lead him on to encyclopaedic knowledge. when he has attained the goal, he may not know every single thing that there is to be known in all the three worlds, but the way to know, the sources of knowledge and the reservoirs of information are in his hand. a master can at any time find out anything on any possible subject without the- 38- initiation, human and solar copyright 1998 lucis trust slightest difficultly. thirdly: instruction is given in what might be termed synthesis. this information is only possible as the intuitional vehicle c

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ystem. they are the sumtotal of logoic kundalini, when in full systemic activity. 2. solar fire, or cosmic mental fire. this is that portion of the cosmic mental plane which goes to the animation of the mental body of the logos. this fire may be regarded as the sumtotal of the sparks of mind, the fires of the mental bodies and the animating principle of the evolving units of the human race in the three worlds. 3. electric fire, or the logoic flame divine. this flame is the distinguishing mark of our logos, and it is that which differentiates him from all other logoi; it is his dominant characteristic, and the sign of his place in cosmic evolution. this threefold fire may be expressed in ray terms as follows: first, we have the animating fires of the solar system, which are the fires of the

ction of the form and its dissolution, and the termination of existence as understood on the lower planes. in terms of buddhistic theology it produces annihilation; this involves, not loss of identity, but the cessation of objectivity and the escape of spirit, plus mind, to its cosmic centre. it has its analogy in the initiation at which the adept stands free from the limitations of matter in the three worlds. the internal fires of the system, of the planet, and of man are threefold: 1. interior fire at the centre of the sphere, those inner furnaces which produce warmth. this is latent fire. 2. radiatory fire. this type of fire might be expressed in terms of physical plane electricity, of light rays, and of etheric energy. this is active fire. 3. essential fire, or the fire elementals who

the essence of the logos. each of the seven lords of fire25(23) are differentiated into numerous groups of fire entities, from the deva-lords of a plane down to the little salamanders of the internal furnaces. we are not dealing with the fiery essences of the higher planes at this stage in our discussion. we will only enumerate somewhat briefly some of the better known groups, as contacted in the three worlds. 1. physical plane. salamanders, those little fire elementals who can be seen dancing in every flame, tending the fires of the hearth and the home, and of the factory. they are of the same group as the fire spirits who can be contacted deep in the fiery bowels of the planet. fire spirits, latent in all focal points of heat, who are themselves the essence of warmth, and can be contacte

r on his own plane stands, in relation to the physical, as the logos to his system. in the synthesis of thought it might be expressed thus: the thinker on the astral plane, the plane of desire and of necessity, stands to the physical body as the logos on the cosmic astral plane stands to his system. as we continue the study we will work out the correspondence in the cosmos, the system, and in the three worlds, for we need to remember that the analogy must be perfect. 1. man, the microcosm, the manifesting monad, or one. 2. the heavenly man, the planetary logos, or the manifesting group. 3. the grand man of the heavens, the macrocosm, the solar logos, the manifestation of all groups and of all evolutions within his body, the solar system. all these bodies the body of a man, a planetary logo

heavenly man, the planetary logos, or the manifesting group. 3. the grand man of the heavens, the macrocosm, the solar logos, the manifestation of all groups and of all evolutions within his body, the solar system. all these bodies the body of a man, a planetary logos, and a solar logos are the product of desire originating on the planes of abstract mind, whether cosmic, systemic, or mind in the three worlds, whether cosmic desire-mind or human desire-mind, and all their bodies are "sons of necessity" as h. p. b. so aptly expressed it.35,(32)36 2. eight statements. it is with the etheric bodies of all we are dealing, and with their vivification by prana (whether- 45- a treatise on cosmic fire copyright 1998 lucis trust cosmic, solar, planetary or human, with the organs of reception and wi

uced..atomic rotation. distributive effect..atomic etheric radiation (felt within the physical form. eighth. when the "will to live" vanishes, then the "sons of necessity" cease from objective manifestation. this is logically inevitable, and its working out can be seen in every case of entifed objectivity. when the thinker on his own plane withdraws his attention from his little system within the three worlds and gathers within himself all his forces, then physical plane existence comes to an end and all returns within the causal consciousness; this is as much an abstraction in the three worlds of the thinker as the absolute is in the threefold solar system of the logos. this demonstrates on the physical plane in the withdrawing from out of the top of the head of the radiant etheric body a

proved fact, that many can even now escape from the etheric body, and function in their astral sheath, which is the personality reflection of that same second aspect. when a man takes the fourth initiation, he functions in the fourth plane vehicle, the buddhic, and has escaped permanently from the personality ring-pass-not, on the fourth subplane of the mental. there is naught to hold him to the three worlds. at the first initiation he escapes from the ring-pass-not in a more temporary sense, but he has yet to escape from the three higher mental levels, which are the mental correspondences to the higher ethers, and to develop full consciousness on these three higher subplanes. we have here a correspondence to the work to be done by the initiate after he has achieved the fourth solar plane

on cosmic fire copyright 1998 lucis trust the planes physical plane systemic planes c osmic planes 1. atomic plane..d. ivine. adi..atomic plane 1st ether p rimordial matter 1st ether 2. sub-atomic..monadic. anupadaka..sub-atomic the akasha 2nd ether 3. super-etheric..spiritual. atmic..3rd ether ether plane of union or at-one-ment 4. etheric. intuitional. buddhic..4th cosmic ether ether the lower three worlds 5. gaseous..mental. fire..gaseous sub-etheric 6. liquid..astral. emotional..liquid 7. dense physical..physical plane..dense physical d. these major seven planes of our solar system being but the seven subplanes of the cosmic physical plane, we can consequently see the reason for the emphasis laid by h. p. b.52,(48)53 upon the fact that matter and ether are synonymous terms and that th

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ect itself in the mindstuff" the soul is inherently freed from objects and stands ever in the state of isolated unity. man, however, in incarnation has to arrive, in his physical brain consciousness, at a realization of these two states of being; he has consciously to free himself from all objects of desire and stand as a unified whole, detached and liberated from all veils, from all forms in the three worlds. when the state of conscious being, as known by the spiritual man, becomes also the condition of awareness of the man in physical incarnation then the goal has been reached. the man is no longer what his physical body makes him, when identified with it, the victim of the world. he walks free, with shining face (i. cor. 3) and the light of his countenance is shed abroad upon all he mee

m. through dispassion and the balancing of the pairs of opposites he has freed himself from the moods, feelings, longings, desires, and emotional reactions which characterise the life of the average man and has arrived at the point of peace. the devil of pride, the personification of the misused mental nature and the distorted perceptions of the mind, are overcome and he stands liberated from the three worlds. the nature of the soul, the qualities and activities inherent in the love nature of the son of god, and the wisdom which demonstrates when love and activity (the second and third aspects) are brought together, characterise his life on earth, and he can say as did the christ "it is finished" the date of the birth of patanjali is unknown and there is a good deal of controversy upon thi

ter, an extension of the same idea only carried down to its more obvious present expression, man as the personality. where there is no longing for any object whatsoever, and where there is no desire for rebirth (ever the outcome of longing for "form-expression" or material manifestation) then the true thirstlessness is attained, and the liberated man turns his back upon all the forms in the lower three worlds and becomes a true saviour. in the bhagavad gita the following illuminating words are found "for the possessors of wisdom, united in soul-vision, giving up the fruit of works, freed from the bondage of rebirth, reach the home where no sorrow dwells "when thy soul shall pass beyond the forest of delusion, thou shalt no more regard what shall be taught or what has been taught "when with

are of the inadequateness of objects will have a consciousness of being master" the word "traditional" carries the student's thought away from that which is usually regarded as the object of sensuous perception into the world of thought forms, into that "forest of delusion" which is constructed of men's ideas about god, heaven or hell. the sublimation of all this and its highest expression in the three worlds is that "devachan" which is the goal of the majority of the sons of men. devachanic experience must, however, be transformed eventually into nirvanic realization. it may be of value to the student to remember that heaven, the object of aspirational desire, which is the outcome of traditional teaching, and of all formulations of doctrinal faiths has several meanings to the occultist. f

an we ordinarily understand by the word, yet nevertheless it is still within the lower world of form and will be transcended when non-attachment is known. 3. nirvana, that condition into which the adept passes when the three lower worlds are no longer "attached" to him through his inclinations or karma, and which he experiences after he has: a. taken certain initiations, b. freed himself from the three worlds- 22- the light of the soul copyright 1998 lucis trust c. organized his christ body. strictly speaking those adepts who have achieved non-attachment but who have chosen to sacrifice themselves and abide with the sons of men in order to serve and help them are not technically nirvanis. they are lords of compassion pledged to "suffer" with, and to be governed by, certain conditions analo

d of form. 16. the consummation of this non-attachment results in an exact knowledge of the spiritual man when liberated from the qualities or gunas. certain points should be remembered by the student when considering this sutra: 1. that the spiritual man is the monad, 2. that the evolutionary process when carried to its climax produces not only the freeing of the soul from the limitations of the three worlds, but the freeing of the spiritual man from all limitations, even that of the soul itself. the goal is formlessness or freedom from objective and tangible manifestation, and the true significance of this becomes apparent as the student remembers the oneness of spirit and matter when in manifestation; i. e. our seven planes are the seven subplanes of the lowest cosmic plane, the physica

described passes not beyond the bounds of the phenomenal world; it passes not beyond the gods and those concerned with the concrete world. it should be noted here that the results achieved in the processes dealt with in sutras seventeen and eighteen only carry the aspirant to the edge of the realm of the soul, to the new field of knowledge of which he has become aware. he is still confined to the three worlds. all that he has succeeded in doing is stilling the modifications of the mental body so that for the first time the man (on the physical plane and in his physical brain) becomes cognisant of what lies beyond those three worlds that is, the soul, its range of vision and its knowledge. he has yet to strengthen his link with the soul (dealt with in sutras twenty-three to twenty-eight) an

ods, will the true samadhi or realization be achieved- 26- the light of the soul copyright 1998 lucis trust 20. other yogins achieve samadhi and arrive at a discrimination of pure spirit through belief, followed by energy, memory, meditation and right perception. in the previous groups of yogins dealt with, perception was limited to the phenomenal world, though we must understand by that only the three worlds of mental perception, astral perception and of the physical senses. the energies producing concretion and the motive power of thought as it produces effects on the physical plane are contacted and known. here however the yogin translates himself into more spiritual and subtler realms and becomes aware of that which the self (in its true nature) perceives and knows. he enters into the

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

as yet. the three interpretations of a symbol might be dealt with as follows "1. the exoteric interpretation of a symbol is based largely upon its objective utility, and upon the nature of the form. that which is exoteric and substantial serves two purposes "a. to give some faint indications as to the idea and concept. this links the symbol..with the mental plane, but does not release it from the three worlds of human appreciation "b. to limit and confine and imprison the idea and so adapt it to the point in evolution which the man has reached. the true nature of the latent idea is ever more potent and complete than the form or symbol through which it seeks expression. matter is a symbol of a central energy. forms of all kinds in all the kingdoms of nature, and the manifested sheaths in th

. in meditation we endeavor to receive impressions from the inner god, the higher self, direct to the physical brain, via the mind. in contemplation a still higher stage is entered upon and we endeavor to receive into the physical brain that which the soul itself perceives as it looks outward upon those new fields of perception. in the average man, the soul is occupied (as the perceiver) with the three worlds of human endeavor, and looks out, therefore, upon the physical, emotional and mental states of being. the soul identifies itself for aeons with the forms through which contact has to be made if those lower states of consciousness are to be known. later, when a man has gained control of the mind and can offer it to the soul as a transmitting agent, then a vast region of spiritual aware

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

to "the freedom of the heavens. the effect of the free play of the soul of man serves to demonstrate the fallibility and relative uselessness of the powers of the animal soul. all i desire to do here is to show the two senses in which the word "psychic" is used. later we will deal with the growth and development of the lower psychic nature or the soul of the vehicles in which man functions in the three worlds, and then will seek to elucidate the true nature of the soul of man and of the powers which can be brought into play once a man can contact his own spiritual centre, the soul, and live in that soul consciousness. 4. unfoldment. the life at the heart of the solar system is producing an evolutionary unfoldment of the energies of that universe which it is not possible for finite man as y

he energies of that universe which it is not possible for finite man as yet to vision. similarly the centre of energy which we call the spiritual aspect in man is (through the utilisation of matter or substance) producing an evolutionary development of that which we call the soul, and which is the highest of the form manifestations the human kingdom. man is the highest product of existence in the three worlds. by man, i mean the spiritual man, a son of god in incarnation. the forms of all the kingdoms of nature human, animal, vegetable and mineral contribute to that manifestation. the energy of the third aspect of divinity tends to the revelation of the soul or the second aspect which in turn reveals the highest aspect. it must ever be remembered that the secret doctrine of h. p. blavatsky

investigation and are in conformity with what is understood as law. the rational, argumentative, scholastic, and concretising mind is brought into play with the result that much that is childish, impossible and unverifiable is rejected and a consequent clarifying of the fields of thought results. this discriminating and scientific process has enabled man to arrive at much truth in relation to the three worlds. the scientific method is, in relation to the mind of humanity, playing the same function as the occult method of meditation (in its first two stages of concentration and prolonged concentration or meditation) plays in relation to the individual. through it right processes of thought are engendered, non-essentials and incorrect formulations of truth are ultimately eliminated or correc

they manipulate and use) in two directions therefore, standing as they do in the midmost state and functioning as they choose to function on the plane of the intuition or of buddhi. they cast that light into the world of form and know all things, interpreting all with correctness; they cast that light into the formless realms of the higher three planes (formless from the standpoint of man in the three worlds below the intuitional plane) and seek to understand, through steady expansive growth, the nature and purpose of that which is neither body nor soul, neither force nor matter, but which is the cause of both in the universe. eventually, when the initiate has undergone the higher solar initiations and can function in the- 17- a treatise on white magic copyright 1998 lucis trust full cons

dges, forces and inspirations which will make the soul the instrument of the spirit or monad, just as the personal man became, at an earlier stage (via the mind, the instrument of the soul. in that earlier stage the development was two-fold. as the soul assumed control, via the mind, so the brain became responsive to the soul. man was awakened to a knowledge of himself as he really was and to the three worlds of his normal evolution; later he became group conscious and was no longer a separated individual. as the soul is brought under the dominance of the spirit, an analogous two stages are likewise seen: first, the disciple becomes aware not only of his group and allied groups, but his consciousness is expanded until it might be called planetary consciousness. secondly, he begins to merge

ion of father-spirit and mother-matter. it is that which in the vegetable world, for instance, produces response to the sun's rays, and the unfolding of the bud; it is that in the animal kingdom which enables it to love its master, hunt its prey, and follow out its instinctual life; it is that in man which makes him aware of his environment and his group, which enables him to live his life in the three worlds of his normal evolution as the onlooker, the perceiver, the actor. this it is which enables him eventually to discover that this soul in him is dual and that part of him responds to the animal- 23- a treatise on white magic copyright 1998 lucis trust soul and part of him recognises his divine soul. the majority however, at this time will be found to be functioning fully as neither pur

he energies displayed and the unified nature of the form and work that some idea as to the work of the soul, the middle principle in nature, can be grasped. 5. the symbolism is also carried forward when one remembers that the etheric body links the purely physical, or dense body with the purely subtle, the astral or emotional body. in this is seen the reflection of the soul in man which links the three worlds (corresponding to the solid, liquid and gaseous aspects of the strictly physical body of man) to the higher planes in the solar system, linking thus the mental to the buddhic and the mind to the intuitional states of consciousness. rule one the solar angel collects himself, scatters not his force but, in meditation deep, communicates with his reflection some basic assumptions. the way

ignorance of the past career of the soul concerned. it should always be borne in mind that, when dealing with individuals, the work required is twofold: 1. to teach them how to link up the personal lower self with the overshadowing soul so that in the physical brain there is an assured consciousness as to the reality of that divine fact. this knowledge renders the hitherto assumed reality of the three worlds futile to attract and hold, and is the first step, out of the fourth, into the fifth kingdom. 2. to give such practical instruction as will enable the aspirant to a. understand his own nature. this involves some knowledge of the teaching of the past as to the constitution of man and an appreciation of the interpretations of modern eastern and western investigators. b. control the forc

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

occult fact worthy of the deepest meditation. in their turn they differentiate into seven streams which "carry into the light" as it is called, the seven types of souls. it is with these seven that we shall deal. 3. the energies into which the three distribute themselves, thus becoming seven, in their turn produce the forty-nine types of force which express themselves through all the forms in the three worlds and the four kingdoms in nature. you have therefore: a. three monadic groups of energies. the essential unity expresses, through these three, the- 11- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust qualities of will, love and intelligence. b. seven groups of energies which are the medium through which the three major groups express the divine

have the relation expressed thus, 1. 3. 7. there is a close association also between rays 2. 4. 6, with the fifth ray in a peculiar position, as a central point of- 63- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust attainment, the home of the ego or soul, the embodied plane of mind, the point of consummation for the personality, and the reflection in the three worlds of the threefold monad. ray i..will, demonstrating as power in the unfolding of the plan of the logos. ray iii..adaptability of activity with intelligence. this ray was the dominant one in the past solar system; it is the foundation or basis of this system, and is controlled by the mahachohan. ray vii..ceremonial ritual or organisation. this is the reflection on the physical plane of

n through one or other of the four kingdoms in nature: ray iv. harmony, conflict. 4th kingdom. human. the balance. ray v. concrete knowledge .3 rd kingdom. animal. ray vi. devotion. 2nd kingdom. vegetable. ray vii. ceremonial ritual .1 st kingdom .m ineral- 103- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust these are their main fields of influence in the three worlds, and upon this we shall later enlarge. in relation to mankind, these four rays of attribute find a wide expression in connection with the four aspects of the personality, or with the quaternary. the relationship is as follows: ray iv. harmony through conflict. the physical body. ray v. concrete knowledge. the etheric body. ray vi. devotion. the astral body. ray vii. organisation. the

d "substantial. this modern science has also told us, positing the hypothetical ether. this fifth kingdom (counting occultly from the egoic kingdom downwards) is a reflection of these four ethers, and the point of their densest concretion. just as they "substand" or form the basis of the manifested world, and are regarded as the "true form" so the mineral kingdom is the fundamental kingdom in the three worlds, under the law of correspondences. it is, in a most peculiar sense "precipitated etheric substance, and is a condensation or externalisation of the etheric planes. this solidification or precipitation resulting in the production of dense objective or solid matter is the tangible result of the interplay of the energies and qualities of the first and seventh rays. their united will and

e gross nature. the mineral kingdom. 2. the elemental form. the vegetable kingdom. 3. the quality. the animal kingdom. 4. the pervasiveness. the human kingdom. 5. the basic purpose. the kingdom of souls. note also the correlation of ideas which can be found as we study the words "by one-pointed meditation upon the relationship existing between the body and the akasha, ascension out of matter (the three worlds) and power to travel in space is gained (the light of the soul, page 338) patanjali: iii.42. here it is apparent how valuable is the teaching of this sutra, when the consciousness aspect is held carefully in mind, and how the relationships, on a larger scale than the simply human, become clear: 1. the body. mineral kingdom. the dense prison of life. 2. the akasha. vegetable kingdom. t

e mineral kingdom is responsive to the lowest type of energy, the lowest aspect of fire. the vegetable kingdom is responsive to that type of energy which produces the phenomenon of water. the animal kingdom is responsive to the type of energy which is a combination of the two above mentioned, fire and water. the human kingdom is responsive to the energy of fire at its highest manifestation in the three worlds. a treatise on cosmic fire, pp. 1071, 1072. 8. the period of radiation is longest in the mineral kingdom and shortest in the human kingdom. a treatise on cosmic fire, pp. 1075. 9. the mineral kingdom provides that negative yet vital something which is the essence of the human permanent atom. the vegetable kingdom provides the negative energy for the astral permanent atom in the human

ric or pranic principle. 8. 3. material impulse or energy. 9. iv. the ray of harmony or union. 1. perfecting of forms through group interplay. 10. 2. stimulation of the solar angels, or the manasic principle. 11. 3. intuitional or buddhic energy. 12. v. ray of concrete knowledge. 1. correspondence of forms to type, through group influence. 13. 2. stimulation of the logoic dense physical body, the three worlds. 14. 3. mental energy or impulse, universal manas. 15. vi. ray of abstract idealism or devotion. 1. reflection of reality through group work. 16. 2. stimulation of man through desire. 17. 3. desire energy, instinct or aspiration. 18. vii. ray of ceremonial order. 1. union of energy and substance through group activity. 19. 2. stimulation of etheric forms. 20. 3. vital energy. 21. a tr

ugh one or other of the four kingdoms in nature. ray iv. harmony through conflict. 4th kingdom human. the balance. ray v. concrete knowledge .3 rd kingdom. animal. ray vi. devotion. 2nd kingdom. vegetable. ray vii. ceremonial ritual .1 st kingdom .m ineral- 265- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust these are their main fields of influence in the three worlds and upon this we shall later enlarge. in relation to mankind, these four rays of attribute find a wide expression in connection with the four aspects of the personality, or with the quaternary. the relationship is as follows: ray iv. harmony through conflict. the physical body. ray v .c oncrete knowledge .t he etheric body. ray vi. devotion. the astral body. ray vii. organisation. the

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

i have done to make a jest of thee, unseemly, in journeying, resting, or seated, or at the banquet, whether alone, o, unfallen one! or in presence of these, for all this i ask forgiveness from thee, immeasurable one! thou art the father of the world, of things moving and unmoving; thou art worthy of honour, the reverend teacher of the world. none equal thee; how could any be greater? even in the three worlds there is none like thee in might "therefore bowing down, prostrating my body before thee, i seek thy grace, o worthy lord! as the father his son, the comrade his comrade, the beloved his beloved, so deign thou, lord, to pardon me! i exult, beholding what was never seen before, and my heart trembles with fear; show me, lord, the former form; lord of gods, be gracious, upholder of world

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

g love) should gain fuller and deeper control over each of us, and this, at any personal cost and sacrifice, should be our steadfast aim. for this, in truth and sincerity, we should strive. we have thus touched upon the three great divisions which mark the soul's progress towards its goal. through the process of individualisation, the soul arrives at a true self-consciousness and awareness in the three worlds of its experience. the actor in the drama of life masters his part. through the process of initiation, the soul becomes aware of the essential nature of divinity. participation in full consciousness with the group and the absorption of the personal and individual into the whole, characterise this stage on the path of evolution. finally comes that mysterious process wherein the soul be

h this era belongs. it corresponds to the stage of maturity in the individual. the ray of the mind has a very close relation to the solar angel, and there is a peculiar affiliation between the angel of the presence and the mental man. it is this deep-seated, though oft unrecognised, interplay and cultivated intercourse, which produces the at-one-ment between the soul and its mechanism, man in the three worlds. from the angle of these three ray influences, we have (in the life of the aspirant) a recapitulation of the triple process which we could call the "processes of unfoldment of the lemurian, atlantean, and aryan consciousness" on the path of probation, the ray of the physical body must become subordinated to the potencies emanating from those soul rays which stream forth from the outer

has thus been transformed, transmuted and symbolically "raised up into heaven. when the vehicles vibrate in unison with the soul, then is liberation achieved. a. the points of crisis just as there are five points of crisis in the life of a man as he achieves the goal of initiation (which we call the five initiations, so there are five similar points of crisis in the process of taking form in the three worlds, with three of more importance, the first, the third and the fifth. when (speaking again in symbols) a soul, functioning under divine impulse, comes into incarnation and undergoes racial experience in order to develop certain manifested qualities, there are five points of crisis. i am here speaking in terms of humanity as a whole, as mankind expresses what we call the "human state of

one of the ways in which the life story of a soul is charted in the archives of the masters (under the present planetary experiment) is by means of graphs, which give these crises racial and individual. sometimes, with the more advanced aspirants, even the physiological crises of importance are charted. the entire story of the relationship of a soul with its several vehicles of expression in the three worlds, is the story of the various types of energy which are being- 34- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust magnetically related to each other and which are temporarily subordinated to varying aspects of force, in order to produce those fields of magnetic activity wherein certain needed rates of vibration may be established. from the an

dark, and from the under, lower worlds into the realms of light. thus the two are one, and the first great unison upon the path of return is complete. a second- 43- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust stage of the way has then to be trodden, leading to a second union of still greater importance in that it leads to complete liberation from the three worlds. it must be remembered that the soul, in its turn, is a union of two energies, plus the energy of spirit, of which the lower three are the reflection. it is a synthesis of the energy of life itself (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

e blended with, and transmuted into, the energies which animate the soul. these are the spiritual mind, conveying illumination; the intuitive nature, conferring spiritual perception; and divine livingness. after the third initiation the "way" is carried forward with great rapidity, and the "bridge" is finished which links perfectly the higher spiritual triad and the lower material reflection. the three worlds of the soul and the three worlds of the personality become one world wherein the initiate works and functions, seeing no distinction, viewing one world as the world of inspiration and the other world as constituting the field of service, yet regarding both together as forming one world of activity. of these two worlds, the subjective etheric body (or the body of vital inspiration) and

the prime intent of the meditation work) he starts working in mental matter and trains himself in the powers and uses of thought. he achieves a measure of mind control; he can turn the searchlight of the mind in two directions into the world of human endeavor, and into the world of soul activity. just as the soul makes a way for itself by projecting itself in a thread or stream of energy into the three worlds, so the disciple begins consciously to project himself into the higher worlds. his energy goes forth, through the medium of the controlled and directed mind, into the world of higher spiritual mind and into the realm of the intuition. a reciprocal activity is thus set up. this response between the higher and lower mind is symbolically spoken of in terms of light, and the "lighted way

sets up a vibration (little as we may yet grasp the real significance of that word) and that vibration affects its environment, and atoms of substance on all three planes are attracted to the central point of energy. the method is relatively gentle, when compared to the method of the first ray, and the process is somewhat longer whilst the overshadowing (carried forward prior to entering into the three worlds for purposes of appearance) is very much longer. this refers to that overshadowing of the substance to be built into form, and not to the overshadowing of the completed form, i.e. the child in the mother's womb. in the first case, it might be said that souls on the first ray are sudden and rapid in their desire to incarnate, and in the methods employed. souls on the second ray are slo

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

on of these schools of the mysteries which will later be restored to the world and to which i referred in letters on occult meditation may be possible if all of you measure up to opportunity. this should be borne in mind. the experiment may fail. whether it does or not, real profit will in any case eventuate. that you may one and all measure up to the opportunity and carry the work forward in the three worlds and in the kingdom where the light of the soul streams forth is my earnest wish and desire. part iii as you face this opportunity in a world which is passing through a major crisis, i would like to state that it is necessary for all working brothers and disciples to have three things in mind if they are to work efficiently and as desired. first: disciples should know that the masters

hold the thought of oneness, of service and above all else of love. second: the power of the intuition, which is the goal of much of the work which disciples must do, requires the unfoldment of another faculty in man. the intuition is a function of the mind also and, when rightly used, it enables man to grasp reality with clarity and to see that reality free from glamour and the illusions of the three worlds. when the intuition functions in any human being, he is enabled to take direct and correct action for he is in touch with the plan, with pure and unadulterated fact and undistorted ideas free from illusion and coming direct from the divine or universal mind. the unfoldment of this faculty will bring about a world recognition of the plan and this is the greatest achievement of the intu

ways on the defensive! rather do i refer to the capacity whereby you are enabled to expand your consciousness so that you become aware of ever- widening ranges of contact. i refer to the ability to be alive, alert, keen to recognise relationships, quick to react to need, mentally, emotionally and physically attentive to life and rapidly developing the power to observe upon all three planes in the three worlds simultaneously. i am not interested in your personal relations where they concern your wrong personality sensitivity to depression, to self-pity, your defenses, your so-called sensitivity to slights, to misunderstandings, your dislike of your environing conditions, your hurt pride and qualities of this kind. these all cause you- 38- discipleship in the new age- volume i copyright 1998

gh me in the same sense as an individual accepted disciple is an outpost of his master's consciousness in the world. that is the connection which i seek to emphasise the externalisation of the inner work of the planetary hierarchy for the first time in history and a precipitation (if you like that term) of an inner and ready condition. the new age is upon us and the integration of humanity in the three worlds warrants definite changes in technique though not in the basic plans. all this is, however, an experiment and i would remind you that it is an experiment which i and several other initiates are carrying forward as members of a great spiritual organisation. if it is successful and if the spiritual momentum set up by all of you is adequate to the effort made and if you can carry on with

this situation is found in the fact that this condition of unconscious friendship is to be found as the result of many lives of close association in the work and also in past personality relations and family ties. the weakness exists in the fact that this situation is apt to make the group personal in its reactions. this group of disciples is intrinsically an entity on all the three levels of the three worlds physical, emotional and mental and there is a soul tie as well. i would like also to impress upon you a second point. it is of apt application in the strenuous conditions which prevail at this time. in the stress and strain of your group work let each of you bear in mind, for your encouragement, joy and dedicatory incentive, that you are in this particular group of disciples for prepa

te to your life theme, if i may so call it. begin always with the fourth or final stage and work through to the first: 1. you live with the idea and you constructively embody it. this is being or realisation. 2. the purpose becomes your purpose and your will is, therefore, the will of the plan. towards this higher will, your personal will is steadily directed. 3. this "qualifies" your life in the three worlds and you become potently characterised by the quality of the unfolding plan. upon this quality you must meditate. 4. realisation of the nature, the purpose and the quality of the plan to which it is your purpose to contribute. this conditions the form which your work will take. your task is to work with the law of supply. the demand is already there. your work is to contribute to the s

science. 4. the ray of the astral body the sixth ray of devotion. 5. the ray of the physical body the seventh ray of order or magic. it is of value to students to study what rays are not represented in the personality equipment. i commend this to your attention and also the implications based upon the fact that the three rays of your three bodies correspond sequentially to the three planes in the three worlds of your personality endeavour. november 1938 brother of mine: i would start my instructions to you with stating my thanks for the steadiness whereby you have evoked the greatly needed group integration. you have served the group well, e'en if you do not realise it yourself. but i have seen and known. it is not oft that i pause in my strenuous life to tell a disciple that he has done w

o people, but it is a spiritual indifference, founded on- 329- discipleship in the new age- volume i copyright 1998 lucis trust spiritual detachment and dispassion. when it is present, there comes the fulfilment of obligation and the performance of duty, but no identification with people or circumstance. the soul stands free, unattached, unafraid, and is not controlled by that which exists in the three worlds. this is the true spiritual indifference and for your own release and for greater usefulness in service i would have you meditate on indifference, during the coming six months as the method to be followed, in order to produce spiritual insulation. i give you no other theme for meditation and no set form. i would suggest that each morning, when you awaken, that you give five minutes to

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

continuity of such teaching down the ages. there is not the time to write or the time to read a complete analysis or statement as to the progressive revelation of ideas which great and illumined minds, authorised by the spiritual hierarchy of the planet, have brought to humanity. all the cyclic teachers (to differentiate them from the many lesser teachers) have mastered life for themselves in the three worlds of human evolution physical, emotional and mental have achieved control of the physical level of consciousness, of their emotional-feeling nature, and have attained mental understanding and finally enlightenment. the problem of the hierarchy has been (and still is) how much exact truth humanity can comprehend, and to what extent absolute truth can be presented to their awakening minds

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

not been going steadily forward, it is of value to bear in mind that during the past two thousand years a much higher, rarer and more difficult process of orientation has been held before the race and for the following reason. the fourth kingdom in nature has been definitely attracted upwards towards the emerging fifth kingdom and this has made necessary also the shift of attention away from the three worlds of human endeavour and expression into the higher world of soul consciousness. it has necessitated likewise the refocussing of the instinctual and intellectual attention which are the main factors in the unfoldment of divine awareness. this awareness can be instinctual, intellectual and therefore human, and also spiritual. but all three are equally divine, which is a point oft forgott

he consequent stimulation of the human consciousness towards expansion, leading finally to spiritual aspiration. 3. the reflection of reality in the mind consciousness follows next and this is sensed, demanded and sought through the medium of group work- 62- the destiny of the nations copyright 1998 lucis trust the apparatus of the human being, which is the mechanism whereby the soul contacts the three worlds which would be otherwise (under the present plan) sealed and hidden to the experience and experiment of the soul, has been more acutely sensitised and developed during the past two thousand years than in any previous period of ten thousand years. the reason for this is that the mind of man has been consciously aiding in the process of coordinating the instincts and transmuting instinc

. this adjustment must include the two groups (one at present large and the other still small) of sixth and seventh ray disciples. the problems of the hierarchy- 68- the destiny of the nations copyright 1998 lucis trust are, of course, no real concern of those who have not achieved liberation and cannot, therefore, look at life through the eyes of those who are no longer held by the forces of the three worlds, but it might serve a useful purpose if disciples occasionally gave some thought to the relation as it exists upon the master's side and gave less thought to their own individual and peculiar difficulties. one of the major characteristics of the seventh ray disciple is his intense practicality. he works upon the physical plane with a constant and steady objective in order to bring abo

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

of the astral and mental planes must be realised in the brain consciousness. it is there that the application is made. as these realisations and inner activities become practical parts of the disciple's life and their consequences become clear to his perception in waking consciousness, they form in time part of his quality equipment. he is in reality integrating and synthesising experience in the three worlds and becoming a master through conscious mastering. he grasps the fact that all that appears and all that happens is due to the circulation and constant mutation of force. he discovers then how these forces interplay in his own experiences and nature, and grasps then the fundamental fact that only those forces which he himself can use and master in his own life as an individual can be

s to the watching hierarchy that a man is ready for the processes of initiation. until he is no longer completely deceived and until he is somewhat free mentally, it is not possible for him to face the waiting angel and pass through the door. one thing i would here point out to you: after passing through the door of initiation, the disciple returns each time again to take up anew his tasks in the three worlds of activity; he there re-enacts the former processes briefly and with understanding after which he proceeds to master the essentials of the next initiatory lesson. i am here putting a great deal of information in a very condensed form, but that is all that is possible at this time. for a long time, the sense of dualism pervades the disciple's being and makes his life appear to be a ce

lamour: a world problem copyright 1998 lucis trust a. the stage wherein the personality dominates and rules the life and ambitions and the goals of man's life-endeavour. the dweller then controls. b. the stage of a growing cleavage in the consciousness of the disciple. the dweller or the personality is then urged in two directions: one, towards the pursuit of personal ambitions and desires in the three worlds; the other, in which the effort is made by the dweller (note this statement) to take a stand upon the threshold of divinity and before the portal of initiation. c. the stage wherein the dweller consciously seeks the cooperation of the soul and, though still in itself essentially constituting a barrier to spiritual progress, is more and more influenced by the soul than by its lower nat

ntrolling the lower nature. in this way the constant fluid changefulness of the dweller is gradually overcome; its orientation towards reality and away from the great illusion is made effective, and the angel and the dweller are slowly brought into a close rapport. 6. in the earlier stages of effort and of attempted control, the dweller is positive and the soul is negative in their effects in the three worlds of human endeavour. then there is a period of oscillation, leading to a life of equilibrium wherein neither aspect appears to dominate; after that the balance changes and the personality steadily becomes negative and the soul or psyche becomes dominant and positive. 7. the astrological influences can potently affect these situations and speaking generally and within certain esoteric l

presence of divinity itself, intuited by the hierarchy and dimly sensed by humanity but providing in this manner that threefold synthesis which is divine manifestation in form. all these three have powerful emanations (though the emanation of the presence via shamballa has been wisely held in leash since the human race came into being. they all have auras, if you care so to call them, and in the three worlds at present that of the dweller is still the most powerful, just as in the life of the aspirant, his personality is as yet the dominant predisposing factor. it is this powerful human emanation which constitutes the major glamour in the life of humanity and of the individual disciple. it is a synthesis of glamour, fused and blended by the personality ray but precipitated by the effect o

n conveyed to minds capable of reception of those ideas, beings, plans and purposes which exist behind the scenes, so to speak, and which are (in the last analysis) the factors which determine and condition the world process. these revelations or subjective, vital impressions are revealed by the intuition and have nothing to do with the knowledges, impressions and impacts which are related to the three worlds of human evolution, except in so far that (when grasped and apprehended) they have steadily transformed man's way of living, revealed to him his goals, and indicated his true nature. the revelations given throughout the ages and impressed on the minds of those trained to receive them deal with the great universals, are concerned with the whole, and lead to a developed appreciation of

of intuitive understanding. this involves a consequent moving of the point of individual focus out of the world of phenomena into the world of reality. the lower use of the mind and its processes of unfoldment have produced illusion whilst the unfoldment of the higher mind and, later, its use as the transmitter of the intuition and of the higher revelation, will produce the transfiguration of the three worlds of phenomena in terms of the world of being. illusion is frequently misinterpreted and misapplied mental perception of truth. it has naught to do with the mental phase of glamour, though illusion can be carried down into the world of feeling and become glamour. when this happens, its potency is exceedingly great because a thoughtform has become an entity, with vital power, and the mag

o the hearts of humanity. the stress of the times also and the development of the sense of proportion, plus an enforced return to simplicity of living and requirements may save the coming revelation from too swift and quick submergence in the fire of the great illusion. it will be apparent to you from the above that the mode of handling world affairs, states of consciousness and conditions in the three worlds is one in which the disciple and initiate work from above downwards. the method is in reality a repetition of the involutionary arc in which like the creator, from a vantage point of exterior direction energy, force and forces are directed into the world of phenomena and produce definite effects upon the substance of the three- 113- glamour: a world problem copyright 1998 lucis trust

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

d who is at-one with the soul in all forms. those disciples who are working along this line are the nurturers of the seed of the future intuitional civilisation, which will come to its full glory in the aquarian age. the intuition is the infallibly sensitive agent, latent in every human being; it is based, as you know, upon direct knowledge, unimpeded by any instrument normally functioning in the three worlds. of this intuitional future age, christ is the seed man, for "he knew what was in man" today, a group or a unit of groups can be the nurturers of the seed of the intuition; the cultivation of sensitivity to telepathic impression is one of the most potent agencies in developing the coming use of the intuitive faculty. the truly telepathic man is the man who is responsive to impressions

christ is the seed man, for "he knew what was in man" today, a group or a unit of groups can be the nurturers of the seed of the intuition; the cultivation of sensitivity to telepathic impression is one of the most potent agencies in developing the coming use of the intuitive faculty. the truly telepathic man is the man who is responsive to impressions coming to him from all forms of life in the three worlds, but he is also equally responsive to impressions coming to him from the world of souls and the world of the intuition. it is the development of the telepathic instinct which will eventually make a man a master in the three worlds, and also in the five worlds of human and superhuman development. by a process of withdrawal (of occult abstraction) and of concentration upon the telepathi

hich appears as a definite thoughtform; finally, that- 24- telepathy and the etheric vehicle copyright 1998 lucis trust thoughtform makes its impact upon the consciousness of the brain in the location lying just behind the ajna centre and consequently in the area of the pituitary body. it can appear also in the region of the solar plexus centre. but for those lives who have surmounted life in the three worlds and who are not conditioned by the triple mechanism of the personality, the impression is the factor of importance; their consciousness is impressed, and so sensitive is their response to the higher impression, that they absorb or appropriate the impression so that it becomes a part of their own "impulsive energy" this is by no means an easy subject for me to elucidate, and the reason

se after another becomes possible as the mechanism is produced, until the human being can receive impressions from the physical plane and rightly interpret them; can respond to the emotional contacts of the astral plane and succumb to them or surmount them; and can become telepathic to the world of the mental plane, thus sharing physically, emotionally and mentally in the life and contacts of the three worlds which constitute his environment and in which he is submerged whilst in incarnation. what he gets out of this life of constant impression is largely dependent upon his power to invoke his environment and draw from it (in evocative response) what he needs in all the various departments of his being. this, in its turn, forces him whether he likes it or not to produce an effect upon othe

e. you see, therefore, how these sciences of impression, of invocation and evocation, and of telepathy are naturally concerned with what is inherent in man and in his relation to his environment and circumstances. the germ or embryonic capacity for all types of planetary contact is inherent in every man and will not be frustrated in the long run. in this knowledge of goals already achieved in the three worlds lies the guarantee of achievement in the more subjective worlds which are present within the aspirant's surroundings but to which he remains as yet unawakened and unenlightened. i am seeking to make the matter as simple as i can, for much of the abstract formulations of the occult sciences and the academic psychologists are incident to the over-activity of men's minds and emotional na

n begin to pass out of the control of what has been called the law of triple response into a new phase of unfoldment where a recognised dualism dominates. this is a most important statement. let me word it in this way and let me commend to you a very careful consideration of my words. i will express what i seek to impart in certain short sentences and in tabulation form: 1.the advanced man in the three worlds is conscious of two inherent triplicities: a. the lower man..p.hysical body. astral nature. mind. b. the three periodical vehicles..monad. soul. personality. 2. soul and personality have made contact. he is now technically soul-infused. two periodical vehicles have been at-oned. three lower vehicles and the soul are united. 3. the etheric body is at the point of assuming great power

nor am i going to deal with the ordinary telepathy prevalent among men and natural to so many, as this has been dealt with earlier in this book. but at this point i should like to emphasise something which applies to every human being. when animal-man passed through the door of individualisation and became a human being he came possessed of an innate potency of sight; for aeons he has seen in the three worlds, and many have for several lives sought after the vision which stabilises the aspirant upon the path. through the door of initiation, having attained the mystical vision, each aspirant will become aware of that within himself which permits of a spiritual perception of such an expansive nature that he gets his first real and individual glimpse of the divine plan; from that moment his e

s a power station en rapport with the hierarchy and he receives and distributes (in response to the evocative call of humanity and human need) the energy received. he also becomes a "receiver of light" and of spiritual illumination, and a distributor of light in the dark places of the world and into human hearts. he is, therefore, an invocative and evocative centre for use by the hierarchy in the three worlds of human evolution. xiv. higher aspects of relationship the word telepathy has been used primarily to cover the many phases of mental contact and the exchange of thought without the use of the spoken or written word or sign. however, what is thus understood in this modern usage does not cover the higher aspects of "relationship within the universal mind" the third aspect, that of inte

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

. third, man or the lowest manifestation of the self-conscious spirit aspect. this needs to be carefully considered and has no reference to the form aspect but solely to the nature of the lives expressing themselves through other lives who are also self-conscious, or fully intelligent. this, certain of the hierarchies are not. the four lower hierarchies are all concerned with manifestation in the three worlds, or in the dense physical body of the solar logos. they are those who can discard or pass through the etheric body of the solar logos and take forms composed of either gaseous, liquid, or dense substance. the others cannot. they cannot fall into physical generation- 26- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust students must bear in mind t

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

dy between the higher four and those which are found on the lower three subplanes. there is a vital and significant correspondence to be found between the seven head centres and the seven groups of egos on the mental plane, and there is an occult analogy between the three head centres (pineal gland, pituitary body, and the alta major centre) and the expression of these seven groups of egos in the three worlds. this is a most esoteric fact, and all students meditating upon the laws of- 29- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust at-one-ment must take this analogy into consideration. it is useful to remember the place of these hierarchies in the scheme, and to realise that upon the sum total of these vital bodies is gradually gathered the dense

ms to the body of the ego, from the form of a flower to the vast planetary or solar lotus) because the hierarchies exist as the aggregate of germ lives, giving the impulse, providing the model, and procuring, through their very existence, the entire raison d' tre of all that is seen on all planes. hierarchies vi and vii. these sixth and seventh hierarchies which provide the substance forms of the three worlds have a vital use and a most interesting place. from the logoic standpoint, they are not regarded as providing principles, but from the standpoint of man they do provide him with his lowest principles. they hold the same relation to the logos as the dense physical body does to man, and all that concerns the evolution of man must (in this particular place) be studied as going on within

ceals the mystery of the crocodiles, or makara. it is constructed in an inaccurate and definitely misleading manner and should be regarded as a mystery and therefore not to be defined. these signs and their relationship to the sacred and non-sacred planets will be considered later. to sum up: man will, therefore, have to be studied as a threefold entity, a composite individual, expressing (in the three worlds: a. the spiritual soul, reflecting the monad. b. the human soul, reflecting the divine soul. c. the form nature, which should be the revealer of the two higher. three creative hierarchies condition the man in incarnation, the 4th (or 9th) the 5th (or 10th) and the 6th. these, in collaboration, create man and, at the same time, constitute the field of his expression. man is consequentl

veloped man reverses the process. we could, for the sake of clarity, consider the great experience of life as taking place upon the three wheels within the wheel of life, viewing it from three angles: 1. the wheel of incarnation. 2. the cycle of ordinary evolution. 3. the period of captivity, wherein the man is bound upon the wheel. i. 4. the fourfold influence of the common cross. 5. life in the three worlds. 6. the development of personality. 1. the wheel adjusted or reversed. 2. the cycle of discipleship. 3. the period of emergence, wherein the man alters the revolution of the wheel. ii. 4. the fourfold influence of the fixed cross. 5. life in the five worlds of superhuman evolution. 6. the unfoldment of soul through the personality. 1. the wheel controlled or dominated. 2. the cycle of

e situation is reversed and the soul is the prisoner of the personality. this dual bondage is brought to an end by what is called the final death, when the complete release of the life aspect from the life of form takes place. it should be borne in mind also that the soul itself is of the nature of form from the standpoint of the monad, though it is a form far subtler than any that we know in the three worlds of human evolution. there is also a dual renunciation referred to in these key words, for first of all the soul renounces the life and light of the monad, its source (symbolized by the words "the father's home, and descends into the ocean of matter; then, reversing itself, the soul renounces the life of form, the personality centre. the soul detaches itself (in consciousness) from the

we find that the power of mercury is lessened in pisces and that it finally "falls" in that sign, what is the esoteric and spiritual meaning? simply, that after the stage of initiation in capricorn, as the result of the reversal of the wheel and the consequent experiences, and after the triumph of scorpio, the power of the mind lessens steadily till finally (like other aspects of form life in the three worlds) it comes to an end and its meaning and illuminating aspects between soul and physical brain are no longer required. the man, coming definitely into full soul consciousness, requires now no mediator but deals directly himself with his emanating source. mercury is then met with again under another name, this time as the sun, mediating between the higher aspects soul and spirit for merc

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

aving watched the ill effects of the usual teaching given anent the masters, a.a.b. has gone to extremes in order to present the true nature of the hierarchy, its goals and personnel and has sought to lay the emphasis as does the hierarchy itself on humanity and on world service, and not on a group of teachers who, even if they have transcended the usual personality problems and experience in the three worlds, are still in process of training and are preparing themselves (under the tuition of the christ) to tread the way of the higher evolution, as it is called. the name given to us by some disciples in tibet gives the clue to our point of attainment. they call the hierarchy the "society of organised and illumined minds" illumined by love and understanding, by deep compassion and inclusive

1998 lucis trust summarised as follows: 1. esoteric schools in the past these are the schools with which we are most familiar, such as the inner schools of the many theosophical groups, the rosicrucian orders and the countless mystical and metaphysical organisations. they are definitely exoteric in nature but are useful in challenging public interest. they convey much useful information about the three worlds of human evolution the physical world, the world of the emotions and the mental world. they are definitely for neophytes upon the path of probation. they are concerned with the heart approach to god and with the deep human instinct, if haply man may find him. 2. esoteric schools of the present these schools, now forming, have more esoteric knowledge; this is being correlated and appli

with the heart approach to god and with the deep human instinct, if haply man may find him. 2. esoteric schools of the present these schools, now forming, have more esoteric knowledge; this is being correlated and applied. much remains theoretical, but theory must ever precede practice. these schools will advance the teaching beyond the point reached in the earlier schools, carrying it out of the three worlds into the realm of the soul. they will deal with the world of occult values and will be mental in nature, laying the emphasis upon knowing god, and not just upon feeling after a sensed divinity. at their best, the old schools brought about the integration of the personality and made the essential dualism of the mystic factual. the new schools aim at a higher fusion that between the int

ty and the soul. they reveal that behind the dualism of the mystic (a necessary stage) there is the occult fact of identity with the divine. 3. esoteric schools in the future these schools will be truly esoteric for humanity will then be ready. the higher consciousness of the disciple will be evoked and trained. he will be taught to work consciously on spiritual levels and to act as a soul in the three worlds of human evolution, through the medium of a highly intelligent personality. disciples will be prepared for initiation, and initiates will be trained to take the higher major initiations. emphasis will be laid upon the right handling of energies and forces, upon wisdom as the result of applied knowledge and upon the work and plans of the hierarchy. the intuition will be developed and a

ng enables the neophyte to shift his consciousness out of the tangible world of daily living into the subtler worlds of his personality forces. he becomes aware of the energies with which he must deal and dimly to sense that which lies behind them the soul in its own world, the kingdom of god. the new schools are occupied with more esoteric values. they train the disciple to work as a soul in the three worlds and prepare him to work in a master's group as a pledged disciple. most of the schools, which belong to the old order, have ignored the stage of personality integration and of trained knowledge of life in the three worlds in which the beginner should be instructed. instead, they have held out to the beginner the tempting prospect of contact with a master and a master's group, and this

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

ose interlocking directorate, with the glands and their functions determined by the condition of the etheric centres. these, in their turn, are conditioned by the point in evolution and gained experience of the incarnate soul, by the specific polarisation of the soul in incarnation, and by the rays (personality and soul) of the man. forget not, that the five aspects of man (as he functions in the three worlds) are determined by certain ray forces; you have the ray of the soul, the ray of the personality, and the rays of the mental, the astral and the physical bodies. all these will, in the coming new age, be definitely considered and discovered, and this knowledge will reveal to the healer the probable condition of the centres, the order of their awakening, and their individual and basic n

that body in any and all the kingdoms in nature. it is part of the substance of the universe, coordinated with- 50- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust planetary substance, and hence provides the scientific basis for unity. if you were to ask me what, in reality, lies behind all disease, all frustrations, error and lack of divine expression in the three worlds, i would say it was separativeness which produces the major difficulties arising in the etheric body, plus the inability of the outer tangible form to respond adequately to the inner and subtler impulses. here is found the cause (the secondary cause, as i pointed out above) of the bulk of the trouble. the etheric body of the planet does not yet freely transmit and circulate the forces

this injunction is far more important than you can realise; for speech and discussion not only tend to deflect and dissipate force, but violate a fundamental rule which all healers are trained to keep, and even the medical profession on the physical plane follows the same general procedure. three major laws of health there are three major laws of health and seven minor laws. these work out in the three worlds, which is all that concerns you at this time. in all teaching to be given in the immediate future, the main emphasis will eventually be laid upon the technique of the etheric body, for that is the next- 64- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust step forward. the three major laws are: 1. the law controlling the will to live, a manifestatio

ligently to coordinate these forces so that an integrated personality is presented eventually to the soul for control and use. 5. the objective before the primitive or undeveloped man (again unconsciously effective) is to live a full animal and emotional life, thereby gaining experience of growth, of contact, and eventually of understanding. by this means the response apparatus of the soul in the three worlds is built. i would also call attention to the thought which i have here interjected, that the objectives intrinsically in themselves have an effect upon that towards which man is striving. this is a thought warranting careful consideration. these generalisations will be useful only if you remember that they are generalisations. no aspirant at any stage is perfectly clear cut in his end

y, just as the head centre is essentially related to the first ray. the sixth is peculiarly linked to the third ray and the third aspect of divinity as well as to the second ray and the second aspect. it fuses, anchors and expresses. this is a fact which i have not hitherto emphasised in my other writings. the ajna centre is the point in the head where the dualistic nature of manifestation in the three worlds is symbolised. it fuses the creative energies of the throat and the sublimated energies of desire or the true love of the heart. h. this centre, having only two real petals, is not a true lotus in the same sense as are the other centres. its petals are composed of 96 lesser petals or units of force (48+ 48= 96) but these do not assume the flower shape of the other lotuses. they spread

, to the states of consciousness which are synonymous to states of being and of expression, to ray energies, to environing conditions, to the three periodical vehicles (as h. p. b. calls the personality, the threefold soul and the spiritual triad, to shamballa and to the totality of manifested lives. the complexity of the subject is extreme, but when the disciple or initiate is functioning in the three worlds and the various energies of the whole man are "grounded" in the- 91- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust earthbound man, then the situation becomes clearer. i use the expression "grounded" in its true and correct sense, and not as the description of a man who has discarded his physical body as the spiritualists use the term. certain rec

h humanity. his growing sense of responsibility, due to heart activity, leads him to serve and work. eventually he too becomes the heart of a group or of an organisation small at first but becoming worldwide as his spiritual power develops and he thinks in terms of the group and of humanity. these two relationships on his part are reciprocal. thus the love aspect of divinity becomes active in the three worlds, and love is anchored on earth and takes the place of emotion, of desire and of the material aspects of feeling. note that phrase. h. in the early stages of unfoldment, of both the individual and the race, the inverted heart lotus- 97- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust with its twelve petals reaches downwards towards the solar plexus

f the initiate then, and the sign of his achievement, was this triple integration. today, the goal is that of a still higher fusion that of the soul and personality. speaking in terms of energy, this involves the formation, activity and related interplay of the following triangles of force: i. 1. the soul, the spiritual man on his own plane. 2. the personality, the threefold integrated man in the three worlds. 3. the head centre. ii. 1. the head centre, the point of the second fusion. 2. the ajna centre, the point of the first fusion. 3. the centre in the medulla oblongata, controlling the spine. iii. 1. the pineal gland, the externalisation of the head centre. 2. the pituitary body, related to the ajna centre. 3. the carotid gland, the externalisation of the third head centre. all these t

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

or adult to be a good citizen, an intelligent parent and no charge upon the state. it has a far wider application than producing a human being who will be a commercial asset and not a commercial liability. education has other objectives than rendering life enjoyable and so enabling men and women to achieve a culture which will permit them to participate with interest in all that transpires in the three worlds of human affairs. it is all the above, but should also be much more. v. education has three major objectives, from the angle of human development: first, as has been grasped by many, it must make a man an intelligent citizen, a wise parent, and a controlled personality; it must enable him to play his part in the work of the world and fit him for living peaceably and helpfully and in h

towards reality. the right direction of the will should be one of the major concerns of all true educators. the will-to-good, the will-to-beauty, and the will-to-serve must be cultivated. 2. love-wisdom. this is essentially the unfolding of the consciousness of the whole. we call it group consciousness. its first development is self-consciousness, which is the realisation by the soul that (in the three worlds of human evolution) man is the three in one and one in three. he can therefore react to the associated groups of lives which constitute his own little phenomenal appearance; self-consciousness is, therefore, a stage on the way to group consciousness and is the consciousness of the immediate. through education, this self-consciousness must be unfolded until the man recognises that his

ral, can be focussed where needed. this bridging work has in part already been done. humanity has as a whole already bridged the gap between the emotional astral nature and the physical man. as i said elsewhere: we might generalise in the following manner as to the stages of growth and consequent ability to become the agent of ever increasing powers, tapping the resources of dynamic energy in the three worlds: lower types of humanity use the sutratma as it passes through the etheric body. average men utilise almost entirely that part of the sutratma which passes through the astral plane. their reactions are largely based on desire, and are emotional. intellectual men utilise the sutratma as it passes through the lower levels of the mental plane, down through the astral to the physical in i

aught will be gauged from the angles upon which i have touched: a. those capable of being rightly civilised. this refers to the mass of men. b. those capable of being carried forward into the world of culture. this includes a very large number. c. those who can add to the assets of civilisation and culture "the equipment" required for the process of functioning as conscious souls, not only in the three worlds of instinctual and intellectual living, but in the world of spiritual being also, and yet with complete continuity of consciousness and with a complete triple integration. not all can pass into the higher grades, and this must be appreciated. the gauging of ability will be based upon an understanding of the ray types (the science of esoteric psychology, on a- 38- education in the new

if, in his effort to control the sought-for energies, he denies their source. that is of relatively small moment; later he will recognise their emanating source. the basic approach for all who endeavour to grasp esotericism, or to teach esoteric students, is to lay the emphasis upon the world of energies and to recognise that behind all happenings in the world of phenomena (and by that i mean the three worlds of human evolution) exists the world of energies; these are of the greatest diversity and complexity, but all of them move and work under the law of cause and effect. it is hardly necessary for me therefore to indicate the very practical nature of this definition and its applicability to the life of the individual aspirant, to community life and world affairs, or to the immediate cond

good. the great white lodge, our spiritual hierarchy, and the black lodge employ the same universal energies but with different motives and objectives; both groups are groups of trained esotericists. the esotericist in training has, therefore: 1. to become aware of the nature of the forces which constitute his personality equipment and which he himself magnetically brought into expression in the three worlds. they form a combination of active forces; he must learn to differentiate between strictly physical energy, which is automatic in its response to other and inner energies, and those which come from emotional and mental levels of consciousness, focussing through the etheric body which, in turn, motivates and galvanises his physical vehicle into certain activities. 2. to become sensitiv

on with the individual, the result will be right individual and group training, and correct vocational indications. 3. the acceptance of the teaching anent the constitution of man given by the esotericists, with the implied relation of soul and body, the nature of those bodies, their qualities and purpose, and the interrelation existing between the soul and the three vehicles of expression in the three worlds of human endeavour. in order to bring this about, the best that the east has to offer and the knowledge of the west will have to be made available. the training of the physical body, the control of the emotional body- 50- education in the new age copyright 1998 lucis trust and the development of right mental apprehension must proceed sequentially, with due attention to the time factor

odern science but will integrate them into a wider subjective whole. these three sciences are: 1. the science of the antahkarana. this is the new and true science of the mind, which will utilise mental substance for the building of the bridge between personality and soul, and then between the soul and the spiritual triad. this constitutes active work in substance subtler than the substance of the three worlds of ordinary human evolution. it concerns the substance of the three higher levels of the mental plane. these symbolic bridges, when constructed, will facilitate the stream or flow of consciousness and will produce that continuity of consciousness, or that sense of unimpeded awareness, which will finally end the fear of death, negate all sense of separateness, and make a man responsive

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

s concerned. where world values and where group consciousness are involved, the indication of needed change, the cyclic bringing about of the presentation to the soul of the ageless wisdom and the training of the world disciples such is the definite and ordained technique of the hierarchy. but this is not their method of work with personalities and with those whose orientation is primarily in the three worlds of human endeavour. their method and procedure is to try out the personalities of their intended and indicated disciples and should these measure up with adequacy then to proceed with the work of esoteric training. it is the same with groups; these are tested and tried in connection with the group personality, and upon the response depends the future activity of both the group and its

which is subject to cure if he employs the right measure of self-discipline. with these he must deal himself, for they concern the personality, and with your personalities i have no affair. i refer to the loneliness which comes when the accepting disciple becomes the pledged disciple and steps out of a life of physical plane concentration, and of identification with the forms of existence in the three worlds, and finds himself in the midway place, between the world of outer affairs and the inner world of meaning. his first reaction then- 32- discipleship in the new age- volume ii copyright 1998 lucis trust is that he is alone; he has broken with the past; he is hopeful but not sure of the future; the tangible world to which he is accustomed must, he knows, be superseded by the intangible

s the sum total of all personality holds and defects, all potencies emotional, mental and physical which limit my expression as a soul. what can i therefore do" my answer would be: you must first of all accept the fact of the dweller, and then relegate that dweller to its rightful place as part of the great illusion, the great phantasmagoria of existence and as an integral part of the life of the three worlds. you must then proceed upon your planned life service (what definite plan or plans have you, my brother) and act as if the dweller existed not, thus freeing yourself from all personality influence in due time and leaving your mind free for the task in hand. i could perhaps word it another way. when your interest in hierarchical work and the programme of the ashram with which you are c

every disciple has been to bethlehem and has seen the star in the east that star which shines forth in fuller splendour each time another initiation is taken. the difference between such disciples as you and the more advanced initiates is that your basic orientation is different to that of the masters. they are oriented to shamballa; they are relatively unaffected by affairs and happenings in the three worlds, even though that is the sphere wherein their work lies; there is nothing within them to react to these phases of planetary livingness. disciples and all initiates below the third initiation are oriented to the hierarchy. not the council chamber at shamballa or the way to the higher evolution engrosses their attention, but the life of the ashram with which they are affiliated and the

ngness. disciples and all initiates below the third initiation are oriented to the hierarchy. not the council chamber at shamballa or the way to the higher evolution engrosses their attention, but the life of the ashram with which they are affiliated and the way of initiation. this is a useful point to bear in mind. there is much in them which can and will react to qualities and events within the three worlds, and from the angle of the human consciousness life for them is very difficult because the dualism of existence is apt to produce violent strain. the extreme psychical tension affecting the hierarchy puts an undue strain upon the emotions and the mental mechanism of the disciple because he is, as yet, unable to achieve that "quiescent waiting" which distinguishes the higher initiates

hich the lower vehicles of a disciple are unavoidably subjected. this evokes a full expression of all his inherent qualities, both good and bad. everything in his nature- 47- discipleship in the new age- volume ii copyright 1998 lucis trust is intensified, and the more mental he may be, the more he is consciously aware of these revelations. if his orientation is towards his life expression in the three worlds, a phase of depression, of self-accusation and frequently of doubt may have to be endured, thus handicapping his general usefulness. 4. the evocation of a strong sense of the soul within the personality. an emphasis upon the attitude of the soul to the personality life may also be induced and may prove very misleading. it would appear from the (apparently) voiced expression of soul co

energy which has been generated, by the united purpose, the combined planning and the concentrated energy of the hierarchy. an analogy (but only an analogy, however) would be to regard this field of reflecting, reflective and reflected energies as resembling the brain of a human being; this brain reflects the impacts of telepathic activity, the sensory perceptions and the knowledges gained in the three worlds; reflection then sets in in relation to the mental processes which are synchronised with the brain, and then follows the impartation of these reflections to the outside world. the ashramic reflective meditation is an integral part of the constantly developing perception of the disciple-initiate, and it (in its turn) is a part of the whole hierarchical reflective meditation. this latte

f thought, he becomes what is called "a disciple who shall no more go out" 4. another factor productive of group unity and synchronous precision in working is the complete freedom of the ashram from any spirit of criticism. there is no tendency among its personnel to be critical and no interest whatsoever in the outer, personal lives of the members, should they be amongst those functioning in the three worlds. criticism, as seen among men, simply is a mode of emphasising the lower self and deflects the attitude to the material aspects of a person's life. there is necessarily clear vision among the members of an ashram; they know each other's capacities and limitations and they know, therefore, where they can complement each other and together create and present a perfect team in world serv

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

and serves to place the deluded devotees in touch with the scroll of the astral light, which is the reflection of the akashic records. these latter are the eternal scroll whereon the plan for our world is inscribed and from which those of us who teach gather our data and much of our information. this, the astral light distorts and steps down. because this is a distorted image and functions in the three worlds of form and has no source of validity higher than those of form, it has in it the seeds of separativeness and of disaster. forms of flattery are sent out from it, ideas of separateness, those thoughts which feed ambition and which foster love of power, and those germs of desire and personal longing (which divide groups) emerge from contact with it. the results to those who are deceive

tments. this triple healing activity is intended to be the objective of all groups working as this third group, the magnetic healers, should work; thus will be brought about an emergence of hierarchical effort into outer activity. thus you will note, my brother, that the work of the first three groups just discussed, and viewing them as constituting one unit, produces a synthetic endeavour in the three worlds, and leads from the plane of the soul to the plane of outer expression. the work of the seed groups january 1938 we have been endeavouring to apprehend a little more intelligently the work of the new age seed groups, their interrelation and their work as part of the new age "set-up" if i might employ such a term. we considered with some care the three major groups. we saw that each of

upon the awakening consciousness and not upon the superficial movements. this awakening goes on apace and, my brothers, satisfactorily. the form or forms may suffer but the intrinsic awareness of man is becoming, during this century, expressively divine. the two other forces which tend to increase the already prevalent tension in the world are: 4. the forces of materialism, streaming out into the three worlds from the so-called "dark forces" or black lodge, and from those groups of lives and workers which are the antithesis of the great white lodge. 5. the force emanating from that section of humanity which is found in every part of the world and which we call the jewish people. what i say here has no specific reference to any individual; i am considering the world problem, centering aroun

ce- 49- the externalisation of the hierarchy copyright 1998 lucis trust my brothers, the beneficent nature of death. the forces of darkness are powerful energies, working to preserve that which is ancient and material; hence they are pre-eminently the forces of crystallisation, of form preservation, of the attractiveness of matter, and of the lure of that which is existent in the form life of the three worlds. they consequently block deliberately the inflow of that which is new and life-giving; they work to prevent the understanding of that which is of the new age; they endeavour to preserve that which is familiar and old, to counteract the effects of the oncoming culture and civilisation, to bring blindness to the peoples and to feed steadily the existing fires of hate, of separateness, o

f buddhi-manas, or intuitive- 64- the externalisation of the hierarchy copyright 1998 lucis trust spiritual understanding (involving interpretation and identification) and the higher abstract mind, which is essentially the power to comprehend that which is not concrete or tangible but which is, in reality, an innate recognition of the lower aspects of the divine plan as it must affect life in the three worlds. humanity, being still primarily self-conscious and self-centred, regards this plan as the divine plan for man, but as the seed groups grow and develop the narrowness of this partial view will become increasingly apparent. god's plan is all-embracing and his purposes are inclusive of all forms of life and their relationships. this quality of the seed groups is described in current eso

ou bear it in mind. true interest and acceptance of that which is indicated as essential to the disciple and to the work must first of all be patiently evidenced. i have used the word "subjective" a great deal in my writings; i have done this in an effort to shift the focus of attention to that which lies below the surface. this refers, in the case of aspirants, to the subjective synthesis in the three worlds and not to the astral and mental planes per se, or specifically to egoic levels. if the inner kingdom of divine realities is to demonstrate upon earth, it will come through the emergence of the inner synthesis on to the physical plane, and this is brought about by vital recognition and an expression of the realities and laws governing that kingdom. the organisation which follows the v

s to forceful results. but i seek to have you, as esotericists, deal with energy and the result of its impact upon forces. this is the scientific aspect of the occult life. the world is today full of forces in conflict and in wrong relation with each other, and this produces the present chaos. the new order will be brought into expression by the play of the spiritual energy upon the forces in the three worlds, and this will be the task of the new groups when organised and functioning correctly. in these words, i have summed up one of the first and most important objectives of the group work with which i and others of the workers upon the spiritual side of life are at this time occupied. some small understanding of the significance of these words can be gained if you will watch the effect t

rue comprehension true at least in so far as man's present point in evolution permits of his correct apprehension of significance. goodwill, as the practical and possible expression of love demonstrates on earth, evoking right relationship; light, as the expression of the hierarchy pours into the human consciousness, irradiating all dark places and evoking a response from all forms of life in the three worlds of manifestation, and in the three subhuman kingdoms through the medium of the human; peace, as the expression of the will of shamballa produces balance, equilibrium, synthesis and understanding, plus a spirit of invocation which is basically an action, producing reaction. this demonstrates as the first great creative and magical work of which humanity is capable, swinging, as it does

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

ocus of consciousness of embodied and disembodied lives at this time; this shift is one of the prime factors producing the present disruption. students today are searching for the causes in human motives, in past history and in karmic relationships. to these they add the so-called factor of wickedness. all these factors of course exist, but are of lesser origin and are inherent in the life of the three worlds. they are themselves set in motion by far deeper-seated factors latent in the relationship between spirit and matter and inherent in the dualism of the solar system, and not in its triplicity. this dualism, as far as our planet is concerned, is profoundly affected by the will-purpose of the lord of the world and by the intensity of his one-pointed thought. he has succeeded in achievin

spirit aspect "moving" the soul or consciousness aspect- 10- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust and "living" signifies appearance upon the physical plane. upon that outer plane the basic synthesis of incarnated life is to be found. it will be apparent to you, therefore, that in this achievement of planetary tension it is not life in the three worlds that is the sphere of this tension, but the realm of hierarchical activity. the shift resulting from this point of tension, the "moving" which is its consequence, is in the realm of soul experience and soul awareness. the secondary effect can be noted in the human consciousness by the awakening which has been going on among men an awakening to the higher spiritual values, to the trend

standing. to most people the burning ground stands for one of two things- 19- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust a. either the fire of the mind, burning up those things in the lower nature of which it becomes increasingly aware. b. or the burning ground of sorrow, agony, horror and pain which is the characteristic quality of life in the three worlds, particularly at this time. but the burning ground referred to here is something very different. when the blazing light of the sun is correctly focussed on or through a glass it can cause ignition. when the blazing light of the monad is focussed directly upon the personality, via the antahkarana and not specifically through the soul, it produces a blazing fire which burns up all hindr

k "if you will only use a little will" and "if you will only remember that you have a mind" we say to the children of the race and to beginners upon the path of conscious return. little by little, then, the focus and the orientation shift out of the astral life and from the emotional level of consciousness into the mental, and consequently into the reflection of the world of purpose, found in the three worlds. when that stage has been somewhat developed, then there follows, upon the path of discipleship and of preparation for initiation, an effort to grasp and understand the higher aspects- 20- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust of this mental process, and the will aspect of the egoic life begins to influence the disciple. the "p

the realm of glamour and of enchantment. it is the sound of liberation, the great note of resurrection and of the raising of humanity to the secret place of the most high when all other words and sounds have failed. it is not a triple sound as is the a.u.m, but a dual sound, significant of the relation of spirit and soul, and of life and consciousness. this lost word, symbolic of the loss in the three worlds (typified by the degrees of the blue lodges in masonry) must be recovered and is in process of discovery today. the mystics have sought after it; the masons have preserved the tradition of its existence; the disciples and initiates of the world must demonstrate its possession. 3. the sound is the sole expression of the ineffable name, the secret appellation of the one in whom we live

follows- 36- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust you must remember that these symbols are an attempt on my part to translate ancient signatures in modern occidental type. the only one which is the same in all languages is, esoterically, the a.u.m. 4. then comes a point of tension from which the man eventually achieves liberation from the three worlds and stands as a free soul; he is then a point within the circle the point indicating the point of tension from which he now works, and the circle the sphere of his self-initiated activity. i need not carry the story further; from tension to tension the initiate passes just as do all human beings, aspirants, disciples and the lower grades of initiates; from one expansion of consciousne

demands and forward move are a living command conditioning him whether he will or not. the inability to withdraw from the position taken is one of the first true results of hearing the word spoken after passing the two tests. there is an inevitability in living the life of the spirit which is at once its horror and its joy. i mean just that. the symbol or first expression of this (for all in the three worlds is but the symbol of an inner reality) is the driving urge to betterment which is the outstanding characteristic of the human animal. from discontent to discontent he passes, driven by an inner something which constantly reveals to him an enticing vision of that which is more desirable than his present state and experience. at first this is interpreted by him in terms of material welf

haps the most explicit and correct word to use anent the evolutionary process. there is no better in your language. the initiate has ever been. the divine son of god has ever known himself for what he is. an initiate is not the result of the evolutionary process. he is the cause of the evolutionary process, and by means of it he perfects his vehicles of expression until he becomes initiate in the three worlds of consciousness and the three worlds of identification- 40- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust according to ray type this unfoldment proceeds, and each triple stage of the lower unfoldment makes possible later (in time and space) the higher unfoldment in the world of the spiritual triad. what i am doing in these instruction

AN INTRO TO STUDY OF THE KABALAH

n, suffer incarnation again and again until experience and perfection have been attained, and ultimately rejoin the divine source: zohar i. 145, 168; ii. 97. now what is it that dwells for a time in this 'coat of skin" as genesis in chapter 3, v. 21, calls it, this so-called material body? it is a divine spark, composed of several elements derived from the symbolic four parts of jehovah, and from three worlds, and these are seated in the fourth world of effects, the material universe. now it is no doubt true that in the several kabalistic schools, the numbers and names of these essences vary, but the basal idea remains the same: just in a similar way the principles of man's constitution, as stated in different hindoo books, also vary, but the root idea is the same in them all. the human pr

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

ightning power, knife might demon338 formed in his blood (5) the serpentine might demon339 formed in his pus; and (6) the defiling might demon340 formed purely red in his messy341 rotten garments of flesh. having become associated with locations on the red mountains and plains,342 tsiu marpo slaughtered everyone on the vast mountains and plains. he consumed as nourishment the life-force343 of the three worlds. he brought ruin to the three realms. by the power of his previous connection with 321 poisoned. 322 the khotan prince thought "i am ashamed" and fled. 323 the mountains were stripped by many. 324 by many weapons. 325 a fierce rage arose at the moment of death. 326 which is only that of the teachings of..kyamuni. 327 of the lords and ministers of the king. 328 "holding mountain, coppe

who throws the weapons of the might demon spear and lasso. you are like the color of coral and possess the roar of the might demons. you gulp down the drink which is a mixture of beer and blood. you are the great god who casts down painful illnesses on the enemy. i request and offer, and perform these strictly with companions. according to the great master padmasambhava, the religious king of the three worlds, tsongkhapa (tsong kha pa blo bzang grags pa; 1357-1419, and particularly lozang ch kyi gyeltsen (blo bzang chos kyi rgyal mtshan, the first pa.chen lama; 1570-1662, do not violate the protection vow (8b) they experience with the tongue the supreme taste of the vajra oath water. they have the pictures which are bound to the vajra crown. the omniscient fifth [dalai lama] conferred the

od of those who, without exception, harm the protectors of happiness, lead and liberate! kyai! 1.8 empowerments (9b.3-10b.2) in the great subjugation and annihilation ma..ala of the worldly haughty ones, the intense cutting radiance of the vajra command by padmasambhava, the magical emanation of the last appearance, empowers the king of all war gods. the five great fierce kings, conquerors of the three worlds, empower the great lord of life-energy, the captain of the four troops of the exceedingly fierce eight classes of demons, serpent demons of the mirror, and pure black wild 200 obstacle demons. the conqueror demons, might demons, savage demons, serpent demons, earth lord demons, and sky demons (10a) empower the great warlord who conquers the groups of enemies and hindering demons on th

BLAVATSKY H P ANTHROPOGENESIS

t is no more the original prediction of the events to come, but, in its turn, a copy of some scripture of a prehistoric religion "in the krita age, vishnu, in the form of kapila and other (inspired sages. imparts to the world true wisdom as enoch did. in the treta age he restrains the wicked, in the form of a universal monarch (the chakravartin or the 'everlasting king' of enoch) and protects the three worlds (or races. in the dwapara age, in the person of veda- vyasa, he divides the one veda into four, and distributes it into hundreds (sata) of branches" truly so; the veda of the earliest aryans, before it was written, went forth into every nation of the atlanto-lemurians, and sowed the first seeds of all the now existing old religions. the off-shoots of the never dying tree of wisdom hav

BLAVATSKY H P COSMOGENESIS

all the sixth principle of intellectual kosmos, on the manifested plane of being. it is mahat, or mahabuddhi, the great soul, the vehicle of spirit, the first primeval reflection of the formless cause, and that which is even beyond spirit[[footnote(s* in book i, chap. xvii, narrating the story of prahlada- the son of hiranyakasipu, the puranic satan, the great enemy of vishnu, and the king of the three worlds- into whose heart vishnu entered[[vol. 1, page] 421 the deception of the gods. so much for professor wilson's uncalled-for fling. as for the apparently incongruous appeal to vishnu by the defeated gods, the explanation is there, in the text of vishnu purana, if orientalists would only notice it* there is vishnu, as brahma, and vishnu in his two aspects, philosophy teaches. there is bu

s wife, and "hardens" his heart against moses, lest there should be no opportunity for plaguing his victims "with great plagues (genesis xii, exodus- vishnu is made in his purana to resort to a trick no less unworthy of any respectable god "have compassion upon us, o lord, and protect us, who have come to thee for succour from the daityas (demons" pray the defeated gods "they have seized upon the three worlds, and appropriated the offerings which are our portion, taking care not to transgress the precepts of the veda. although we, as well as they, are parts of thee. engaged as they are in the paths prescribed by the holy writ. it is impossible for us to destroy them. do thou, whose wisdom is immeasurable (ameyatman) instruct us in some device by which we may be able to exterminate the enem

ch they evolve themselves, or, so to say, expand into their own selves as bodhisattvas or brahmanas, in heaven and earth, to become at last simple men-"the creators of the world are born here, on earth again and again- truly. in the northern buddhist system, or the popular exoteric religion, it is taught that every buddha, while preaching the good law on earth, manifests himself simultaneously in three worlds: in the formless, as dhyani buddha, in the world of forms, as a bodhisattva, and in the world of desire, the lowest (or our world) as a man. esoterically the teaching differs: the divine, purely adi-buddhic monad manifests as the universal buddhi (the maha-buddhi or mahat in hindu philosophies) the spiritual, omniscient and omnipotent root of divine intelligence, the highest anima mun

BLUE EQUINOX

rn, remain sweet running waters, thou should.st not leave it to become a stagnant pond. here we have the same thesis developed with unexpected force. so far from the path being repose, the slightest slackening turns it stagnant. 81. know, if of amitabha, the .boundless age. thou would.st become co-worker, then must thou shed the light acquired, like to the bodhisattvas twain, upon the span of alt three worlds. the same doctrine is still further detailed, but i cannot give the authority by which blavatsky speaks of kwanshiyin as a bodhisattva. it will become abundantly evident in the comment to verse 97 that blavatsky had not the remotest idea as to what a bodhisattva was and is. but it is quite true that you have to shed light in the manner indicated if you are going to live the life of a

CASE PAUL F THE BOOK OF TOKENS

n to another. 3 shin, the tooth or fang, is the perfect circle also, without beginning, without end. this the wise perceive, and know that for no creature can there be death [181] t h e b o o k of t o k e n s 4 triple is my flame in manifestation, and one in essence. three tongues of fire, three manifesting words, and one being whence all come forth. one archetypal world, one creative letter, and three worlds derived there from. such is the manifestation of the sacred fire. 5 this is the fire of formation, and by this fire is atonement made. this fire is hidden in the depths of the waters of the great sea, for in the root of waters is concealed the fire of the father. 6 behold, this is the fire of the breath of the mighty ones, and it appeareth as a flame of separation. this living flame i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ght up as many copies of the book as possible and destroyed them. however, after her death, a new edition was brought out in 1918, from one of the few surviving copies. the new edition included atwood memorabilia and an introduction by walter leslie wilmshurst. sources: atwood, mary ann. a suggestive enquiry into the hermetic mystery. 1850. reprint, new york: arno press, 1976. atziluth one of the three worlds of the kabala; the supreme circle; the perfect revelation. according to eliphas levi, it is represented in the biblical book of revelation by the head of the mighty angel with the face of a sun. aubert, george (ca. 1920) nonprofessional french musical medium who claimed to play the piano under the control of classical composers. his performance was investigated in 1906 by the institut

octrines of buddha the following ten powers would be granted (1) they know the thoughts of others (2) their sight, piercing as that of the celestials, beholds without mist all that happens in the earth (3) they know the past and present (4) they perceive the uninterrupted succession of the ages of the world (5) their hearing is so fine that they perceive and can interpret all the harmonies of the three worlds and the ten divisions of the universe (6) they are not subject to bodily conditions and can assume any appearance at will (7) they distinguish the shadowing of lucky or unlucky words, whether they are near or far away (8) they possess the knowledge of all forms, and knowing that form is void, they can assume every sort or form; and knowing that vacancy is form, they can annihilate and

e world of creation, or the briatic world of pure nature, less spiritual than the world of the heavenly man. the angel metatron inhabited the briatic world and constituted a world of pure spirit. he governed the visible world and guided the revolutions of the planets. from the world of pure nature was created the world of formation or the yetziratic world, the abode of angels. finally, from these three worlds emanate the world of action or matter, the dwelling of evil spirits. it is said to contain ten hells, each becoming lower until the depths of diabolical degradation are reached. the prince of this region is the evil spirit samuel, the serpent spoken of in the book of genesis, otherwise known as the beast. the universe was incomplete, however, without the creation of man. the heavenly

magical systems such as the mana of the polynesian islands. it has also been suggested that certain line marks of ground sites indicate gigantic zodiacs (see glastonbury zodiac. sources: michell, john. the view over atlantis. rev. ed. london: abacus, 1976. underwood, guy. patterns of the past. london: museum press, 1969. watkins, allen. alfred watkins of hereford: his life and pioneer work in the three worlds of archaeology, photography, and flour milling, 1855.1935. england: privately printed, 1961. the ley hunter s manual: a guide to early tracks. 1927. reprint, wellingborough, england: aquarian press, 1983. the old straight track. london: methuen, 1925. reprint, london: sphere books, 1974. wilcock, john. a guide to occult britain: the quest for magic in pagan britain. london: sidgwick&

between earth and the sun, inhabited by semi-divine beings, swar-loka (region between the sun and polar star, the heaven of the god indra, mahar-loka (the abode of great sages and saints, jana-loka (abode of the sons of the god brahma, tapar-loka (abode of other deities, and satya-loka or brahma-loka (abode of brahma, where souls are released from the necessity of rebirth. in buddhism, there are three worlds.or world systems. named lokas: the kamaloka (world of desire, the rupaloka (world of matter or form, and the arupaloka (world without form. these terms have been adopted by the theosophical society (see also lokaloka) loka (journal) former publication of the naropa institute whose two issues were concerned with buddhism and its meditation techniques. copies of these issues are availab

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e nether world, lucifer. two was the number of marriage, charity, and social communion. it was also regarded sometimes as an unclean number; in the bible, beasts of the field went into noah s ark by twos. three had a mysterious value as shown in time s trinity. past, present and future; in that of space.length, breadth, and thickness; in the three heavenly virtues.faith, hope, and charity; in the three worlds of man.brain (the intellectual, heart (the celestial, and body (elemental. four signifies solidity and foundation. there are four seasons, four elements, four cardinal points, four evangelists. five, as it divides ten, the sum of all numbers, is also the number of justice. there are five senses; the stigmata, the wounds of christ, were five; the name of the deity, the pentagram, is co

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

w as veils of illusion appearing as planes of existence (see figure 3.5 on page 89. these planes are unmanifest in the most sublime world of atziluth (emanation. the attributes of the ayn are reflected in this mirror as the immense i-ness of small face as the creator, sustainer, and destroyer of the universe. the energy of consciousness of small face manifests the planes of existence in the lower three worlds of b riyah (creation, yetzirah (formation, and asiyah (making, activity. like sefiroth crown/above and foundation/below, the two central sefiroth knowledge/first and beauty/last emanate as a pair, and represent two opposite stations in the consciousness of this small face iness. when the immense i-ness is centered in sefirah knowledge/ first, it has the singular awareness that i am no

e sifra detzniyutha is the single combination of all the sefiroth on the tree. weights are the individual sefiroth. the primordial kings allude to the unmanifest alef worlds or witness states of vast face in sefirah crown/above. the crowns of the primordial kings are the sefiroth in the supernal world of atziluth (emanation, and the garments of splendor are the manifest sefiroth in the successive three worlds. in the torah, earth/ ra, aretz) is a synonym for the sefirah malkuth/kingdom. hence, the phrase and the earth was nullified infers that matter was absorbed and disappeared. the sifra detzniyutha, and in smaller measure the idra rabba qadusha (greater holy assembly) and idra zuta qadusha (lesser holy assembly, also contain some wonderful verses pertaining to the allusions of the beard

called crown in the zohar and above in the sefer yetzirah. in the initial event at the genesis of the universe, the unmanifest light of the endless enters the tzimtzum (circular contraction) through that point in the supernal world of atziluth (emanation, triggering a quantum fluctuation that generates the big bang and subsequent inflation of the universe. it then descends through the successive three worlds, thereby manifesting the complete tree. the central column is called the line of light (kav) in the lurianic doctrine presented in the etz ha chayyim. with the expansion of the tree, the universe is created by the celestial head of messiah called the first, and sustained in the tree as a balanced tension between vast and small face.18 the extension of the central column is precipitate

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

pars est triplex merchiana, correspondentes triplici philosophiae particularis, de divinis, de mediis& sensibilibus naturis.3 the first of these parts of speculative cabala, described as "catholic" philosophy done with revolving alphabets, is thought by scholem to refer to letter-combinatory techniques of abraham abulafia and his school, the path of the names. the second with its allusion to the three worlds the supercelestial world of the sephiroth and the angels, the celestial world of the stars, and the sensible or terrestrial world would presumably correspond to the path of the sephiroth. in the third of the cabalist conclusions, pico gives a definition of practical cabala: scientia quae est pars practica cabalae, practicat totam metaphysicam formalem& theologiam inferiorcm.4 fortunat

al choirs of the angelic hierarchies. as pseudo-dionysius was immensely important to ficino for the synthesis of neoplatonism with christianity so, too, he helped pico to build the bridge between jewish cabala and christianity. pico's heptaplus, which is a commentary on genesis in the cabalistic manner, is full of references to dionysius. in this work, pico frequently has occasion to mention the "three worlds" as understood by the cabalists, who divided the universe into the elemental world or terrestrial world, the celestial world or the world of the stars, and the supercelestial world. between all these worlds there was continuity of influences. pico found no difficulty in linking this concept both with neoplatonism and with the christian or pseudo-dionysian mysticism. he makes the link

f the stars, and the supercelestial world. between all these worlds there was continuity of influences. pico found no difficulty in linking this concept both with neoplatonism and with the christian or pseudo-dionysian mysticism. he makes the link with neoplatonism by identifying (as ficino had also done) the angelic world with what the philosophers call the intelligible world. the highest of the three worlds is called "by the theologians angelic, and by the philosophers, intelligible; then comes the celestial world, and last the sublunar world which we inhabit.2 he then goes on to draw the parallel with the three worlds of the cabalists, which moses represented symbolically when he divided the tabernacle into three parts.3 particularly in the third book of the heptaplus pico devotes himse

he heptaplus pico devotes himself to assimilating the doctrines of the "ancient hebrews" to those of dionysius. here he repeats the thomistic definitions of the functions of the 1 merchant of venice, v, i. 2 pico, de hominis dignitate, heptaplus, etc, ed. garin, p. 185. 3 ibid, p. 187. 121 pseudo-dionysius and theology of a christian magus hierarchies and relates their three triadic groups to the three worlds, as follows: we read (that is in cabalistic commentary on genesis) that the firmament is placed in the midst of the waters; and here is indicated to us the three hierarchies of angels. the first and the last (of the hierarchies) is indicated by the waters, those which are above the firmament and those which are below it; the intermediate zone between the two being the firmament. and i

frequently employed by magicians and astrologers for whom it was useful, in case of theological disapproval, to be able to point to statements made by themselves "against" their subjects, by which, however, they usually mean that they are only against bad uses of such knowledge, not their own good uses. the universe is to be divided, says agrippa in the first two chapters of his first book, into three worlds, the elemental world, the celestial world, the intellectual world. each world receives influences from the one above it, so that the virtue of the creator descends through the angels in the intellectual world, to the stars in the celestial world, and thence to the elements and to all things composed of them in the elemental world, animals, plants, metals, stones, and so on. magicians

elevating himself above the angels to the archetype itself, with whom he then becomes co-operator and can do all things.1 which shows how far, far behind him agrippa has left the timid and pious ficino, who aimed only at doing natural magic in the elemental world, with just a spot of celestial magic from a few planetary talismans, used naturally. the agrippan magus aims at mounting up through all three worlds, the elemental world, the celestial world, the intellectual or angelic or demonic world, and beyond even that to the creator himself whose divine creative power he will obtain. the door into the forbidden which ficino had left only slightly ajar is now fully opened. agrippa's incantations also aim higher than ficino's orphic singing. agrippa discusses the orphic magic and how the divi

d its animation, exemplified from the continual movement of the earth as tilings grow and diminish, which movement shows that the earth is alive. agrippa was thus not only using the asclepius and its magic, but other treatises of the corpus hermeticum the philosophy of which he incorporated into his magical philosophy.5 his impressive description of the ascent of an all-powerful magus through the three worlds is reminiscent of the ascents and descents of the magus man of the pimander.6 book iii. ceremonial or religious magic in this book, agrippa rises to yet higher flights, for it is concerned "with that part of magic which teaches us to seek and know the laws of religions, and how by following the ceremonies of religion to form our spirit and thought to know the truth. it is 1 ibid, i i

pa is thinking on the lines which we studied in the last chapter; practical cabala, or cabalist magic, which puts the operator in touch with angels or sephiroth or the power of divine names, also puts him in touch with the pseudo-dionysian angelic hierarchies, and thus becomes a christian magic which is organically connected with celestial or elemental magic through the continuity linking all the three worlds. in agrippa, this magic is definitely connected with religious practices. he has much in his later chapters on religious ceremonies and rites,s on rich ritual with music, tapers and lamps, bells, altars. in a chapter on magic statues,6 the examples given are mostly ancient but the reference to wonder-working images in 1 ibid, i l l, 12; ed. cit, pp. 279-81. 2 ibid, ill, 16; ed. cit, p

FULLER J F C SECRET WISDOM OF THE QABALAH

becomes dog. 22 the problem of free will. it is apparent that the centre of this problem is the letter shin, the most mysterious in the hebrew alphabet. its sound is like the hiss of a serpent, its appearance that of the open mouth of a snake (jaws and tongue, and its numerical value clearly shows its triadic nature; further still, 300, its value, esoterically symbolizes the 300 sephiroth of the three worlds which preceded the creation of the world of matter. though as spiritual fire, or glory, it is the symbol of the shekinah, the sepher yetzirah hints that it also represents transmutation and the devil.23 usually the thirty-first path of the tree of life is referred to it, and according to the 32 paths of wisdom, this path gis called the perpetual intelligence. because it rules the move

ready have we made mention of adam qadmon. he is called by various names, such as the primordial man, the archetypal man, microprosopos, the man of the east, the shadow of the invisible macrocosm, the pre-existing soul of messiah, the cosmic son, etc, etc. strictly speaking, he is the form, not the spirit, of deity in atziluth. nevertheless, he is also the emanations of this form in the remaining three worlds; consequently there are four adam qadmons. as regards the first of these isaac myer writes the qabbalah shows the existence of four adams, or rather three continuations of the upper heavenly adam. i. the perfect upper heavenly adam of the atzeel-atic world, the world of emanation. it is androgenic and the sole occupant of that world. it is thought of as a manifestation of the deity in

GILBERT THE MAGICAL MASON

t the egos have come out from the spirit fountain, suffer incarnation again and again until experience and perfection have been attained, and ultimately rejoin the divine source. now what is it that dwells for a time in this 'coat of skin' as genesis calls it, this so-called material body? it is a divine spark, composed of several elements derived from the symbolic four parts of jehovah, and from three worlds, and those are seated in the fourth world of effects, the material universe. now, it is no doubt true that in the several kabalistic schools, the numbers and names of these essences vary, but the basic idea remains the same: just in a similar way the principles of man's constitution as stated in different theosophic books also vary, but the root idea is the same in them all. the human

th. it is then but the human name of god, or if preferred, the divine name of the nature of man.[od,the creative activity of wisdom. he, the incomprehensible understanding. vau, the equilibrated union of the two. iod is chocmah, he is binah, the vau is tiphereth, the second he is malkuth, the kingdom, in which we see the reflection, or rainbow of the crown, kether. such is the divine ideal in the three worlds: three triangles which are as one triangle, three complete ideals, three complete and absolute conceptions of the one god, three in one, and three in each of the triads, nine and one; the circle, and the axis around which the circle revolves; the essence and the existence of the two hieroglyphic signs of number, of the decad,the volatile and the fixed, the moveable and the stable, for

HELENA BLAVATSKY THE KEY TO THEOSOPHY

t of by modern astrologers. deist one who admits the possibility of the existence of a god or gods, but claims to know nothing of either, and denies revelation. an agnostic of olden times. deva (sans) a god, a "resplendent" deity, deva-deus, from the root div "to shine" a deva is a celestial being-whether good, bad or indifferent-which page 150 the key to theosophy- hp blavatsky.txt inhabits "the three worlds" or the three planes above us. there are 33 groups or millions of them. devachan (sans) the "dwelling of the gods" a state intermediate between two earth-lives, and into which the ego( atma-buddhi-manas, or the trinity made one) enters after its separation from kamarupa, and the disintegration of the lower principles, after the death of the body, on earth. dhammapada (sans) a work con

INITIATION INTO HERMETICS

is that the square represents the earth, the triangle the three kingdoms of the material, astral and mental world, the phallus the generative power or the imagination, and the serpent the path and the knowledge. the fact is well known to the scholar that the earth principle is composed of four elements, and it does not need any comment. the growing yogi first has to learn to know and control the three worlds. consequently, the muladhara chakra is nothing else but an initiating diagram corresponding to the first tarot card. such an unsophisticated definition like this has never been given in india, and it is left to the scholar to find out by himself if he can master the muladhara center, if he has accomplished the development corresponding to the muladhara diagram on his spiritual path. t

LAITMAN M BASIC CONCEPTS IN KABBALAH

rts. although there is no difference between the sefirot from the highest (keter of ak) to the lowest (malchut of assiya, such a difference does exist with respect to the person receiving the light. sefirot are divided into vessels and the light that fills them. the light emanates from the creator himself. the vessels are also called sefirot keter, hochma, bina, tifferet, and malchut. in the last three worlds, beria, yetzira, and assiya, these vessels constitute filters that block and precisely measure portions of light to the receiver. in this way, everyone receives a portion that exactly corresponds to that soul s spiritual level of development. although the light inside them is homogeneous, from the perspective of the receiver, we refer to the lights as nrnhy because the light is divide

LAITMAN M THE PATH OF KABBALAH

zuf adam ha rishon just as she had created the worlds of bya. consequently, adam ha rishon is always inside the worlds of bya. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 221 the worlds of bya were created standing at avi, and continued down to the chazeh of the place of the world of yetzira, with adam ha rishon contained in them. when born, he was at the height of all three worlds of bya and received from bya the lights of nefesh, ruach, neshama (nrn. adam ha rishon received additional lights nrn de atzilut, because bya were in atzilut. the state of the worlds at the time of the birth of adam ha rishon is called the erev shabbat (friday morning. then, by an awakening from above, the worlds rose one degree (meaning ten sefirot) along with adam ha rishon, so that

ls by giving them a screen. then the entire malchut de ein sof will be corrected with a screen. that state of malchut is defined as the end of correction. all the vessels in the worlds of bya, except the stony heart, are corrected from the finest to the coarsest. in each of the worlds of bya there are 2,000 phases of correction, named years or degrees. all together, there are 6,000 degrees in the three worlds of bya, called the six days t h e pa t h o f k a b b a l a h 234 of the week. the worlds of bya are considered the weekdays and the world of atzilut is the holy shabbat. once all the worlds of bya and the stony heart are corrected, the world of atzilut will expand below the parsa to this world. that state will be called the seventh millennium. afterwards, the worlds of abya will rise

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

are with flames issuing out of her mouth (an image that may ultimately be derived from the ancient vedic rite of horse sacrifice) as the source of this doomsday fire. in a well-known mythological episode, shiva, in a moment of anger, slew kama, god of desire, with a fiery blast from his third eye. once set in motion, however, this fire could not be 118 humor stopped, and threatened to destroy the three worlds before the appointed time of the apocalypse. brahma therefore transformed the fire into a fire-breathing mare. the mare s fire, which is inextinguishable, is held in check until the endtime by her residence at the bottom of the ocean. while consuming the three worlds of hindu cosmology, first with fire and then with water, shiva dances the tandava dance in his familiar form as nataraj

MACNULTY W KIRK KABBALAH AND FREEMASONRY

note that this journey is an ascent in consciousness; from ordinary consciousness of the physical world, through the soul and the spirit, to a consciousness of the divine presence. reuchlin describes such an ascent in de arte kabbalistica;51 another can be found in the hermetica.52 some of these ascents are deeply christian in their character. in de occulta philosophia agrippa. rises through the three worlds, the elemental world, the celestial world, the supercelestial world. where he is in contact with angels, where the trinity is proved. the hebrew names of god are listed, though the name of jesus is now the most powerful of all names."53 viewed with these writings in the background, masonic symbolism certainly seems to reflect these ideas. the first degree on the tree of life the first

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

celibacy was not demanded of them, few married. many of the druids retired from the world and lived as recluses in caves, in rough-stone houses, or in little shacks built in the depths of a forest. here they prayed and medicated, emerging only to perform their religious duties. james freeman clarke, in his ten great religions, describes the beliefs of the druids as follows "the druids believed in three worlds and in transmigration from one to the other: in a world above this, in which happiness predominated; a world below, of misery; and this present state. this transmigration was to punish and reward and also to purify the soul. in the present world, said they, good and evil are so exactly balanced that man has the utmost freedom and is able to choose or reject either. the welsh triads te

ooks of hermes and the importance with which these books were regarded by both the temporal and spiritual powers of egypt. clement describes one of their ceremonial processions as follows "for the egyptians pursue a philosophy of their own. this is click to enlarge hermes mercurius trismegistus. from historia deorum fatidicorum. master of all arts and sciences. perfect in all crafts, ruler of the three worlds, scribe of the gods, and keeper of the books of life, thoth hermes trismegistus--the three times greatest, the "first intelligencer--was regarded by the ancient egyptians as the embodiment of the universal mind. while in all probability there actually existed a great sage and educator by the name of hermes, it is impossible to extricate the historical man from the mass of legendary ac

mercury) were grandchildren of the great jewish patriarch noah by his son ham. but as the story of noah and his ark is a cosmic allegory concerning the repopulation of planets at the beginning of each world period, this only makes it less likely that they were historical personages. according to robert fludd, the sun has three properties--life, light, and heat. these three vivify and vitalize the three worlds- spiritual, intellectual, and material. therefore, it is said "from one light, three lights" i. e. the first three master masons. in all probability, osiris represents the third, or material, aspect of solar activity, which by its beneficent influences vitalizes and enlivens the flora and fauna of the earth. osiris is not the sun, but the sun is symbolic of the vital principle of natu

the egyptian and hebrew alphabets. on the right are the ibimorphic and serapian triads; on the left are those of nepthys and hecate, representing active and passive, fixed and volatile, fructifying fire and generating water. each pair of triads in conjunction with the center produces a septenary, and a septenary is contained in the center. the three septenaries furnish the absolute number of the three worlds, as well as the complete number of primitive letters, to which a complementary sign is added, like zero to the nine numerals" levi's hint may be construed to mean that the twenty-one figures in the center section of the table represent the twenty-one major trumps of the tarot cards. if this be so, is not the zero card, cause of so much controversy, the nameless crown of the supreme mi

ct to permit of comprehension, whereas the lower seven spheres that came forth from them were within the grasp of human consciousness. the central panel contains seven triads of figures. these represent the lower sephiroth, all emanating from the concealed threefold crown over the throne. kircher writes "the throne denotes the diffusion of the triform supreme mind along the universal paths of the three worlds. out of these three intangible spheres emerges the sensible universe, which plutarch calls the 'house of horns' and the egyptians, the 'great gate of the gods' the top of the throne is in the midst of diffused serpent-shaped flames, indicating that the supreme mind is filled with light and life, eternal and incorruptible, removed from all material contact. how the supreme mind communi

arily of the earth but capable of rising above that sphere by reason and philosophy. the digits 1 and 2 are not considered numbers by the pythagoreans, because they typify the two supermundane spheres. the pythagorean numbers, therefore, begin with 3, the triangle, and 4, the square. these added to the 1 and the 2, produce the 10, the great number of all things, the archetype of the universe. the three worlds were called receptacles. the first was the receptacle of principles, the second was the receptacle of intelligences, and the third, or lowest, was the receptacle of quantities "the symmetrical solids were regarded by pythagoras, and by the greek thinkers after him, as of the greatest importance. to be perfectly symmetrical or regular, a solid must have an equal number of faces meeting

elfishness by erecting buildings which were such perfect exemplars of symmetry and majesty that they were actually magical formul by which was evoked the spirit of the martyred beautifier entombed within a materialistic world. in the masonic mysteries the triune spirit of man (the light delta) is symbolized by the three grand masters of the lodge of jerusalem. as god is the pervading principle of three worlds, in each of which he manifests as an active principle, so the spirit of man, partaking of the nature of divinity, dwells upon three planes of being: the supreme, the superior, and the inferior spheres of the pythagoreans. at the gate of the inferior sphere (the underworld, or dwelling place of mortal creatures) stands the guardian of hades--the three--headed dog cerberus, who is analo

roses for shoe buckles. in the hindu system of philosophy, each petal of the lotus bears a certain symbol which gives an added clue to the meaning of the flower. the orientals also used the lotus plant to signify the growth of man through the three periods of human consciousness--ignorance, endeavor, and understanding. as the lotus exists in three elements (earth, water, and air) so man lives in three worlds--material, intellectual, and spiritual. as the plant, with its roots in the mud and the slime, grows upward through the water and finally blossoms forth in the light and air, so the spiritual growth of man is upward from the darkness of base action and desire into the light of truth and understanding, the water serving as a symbol of the everchanging world of illusion through which th

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

and can change them at will, all the way from the essential desire before the tzimtzum, to malchut of malchut of atzilut, and even lower, all the way down until the final physical actualization in this physical and lowest world. briyah, yetzirah and asiyah in general before we continue to explain the next part of the creation and expression of g-d, let us first have a general overview of the next three worlds, briyah, yetzirah and asiyah (creation, formation and action. in general, these three worlds are known by the acronym biy"a. generally, the world of atzilut corresponds to the general sefirah of chochmah. the reason for this is because atzilut itself is still totally bound up with the essence, and is therefore still considered to be part and parcel of the infinite world of total g-dli

re, it is only in these realms of thought, speech and action, where "somethingness" arises. being that binah represents comprended thought, it is called yesh (somethingness. likewise, the six emotions are felt emotions of the heart, and malchut is the "revealed world" of action or speech. therefore, they too are in the realm of somethingness (because of this sense of somethingness, it is in these three worlds that evil arises, as will be explained later) the masach screen, between atzilut and briyah we will now explain the chaining down of the worlds of briyah, yetzirah and asiyah (creation, formation and action. however, we must first understand the partition between atzilut and briyah. this partition is called the masach (screen. it is stated that malchut of atzilut breaks through the sc

is bound up with the bearer of the name (as mentioned before, adam kadmon, is called the general man of briyah. this being the case, ohr ein sof would be called the general man of atzilut) the world of briyah creation we will now explain the worlds of briyah, yetzirah and asiyah, which are called the three "garments" of thought, speech and action. all the principles necessary to understand these three worlds were explained above. all that remains is for the student to apply them to these worlds. from this point, the details will be given in shortened form due to the constraints of this book (with g-d s help there will be subsequent books that will delve into these worlds at greater length and breadth) as explained above, from the malchut of the higher world becomes the keter of the lower

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

ve. the world of beriah is the location of the gheavenly throne of glory, h as explained in the zohar. in the correspondence between the four letters of the name havayah and the four principle partzufim of atzilut, ima is associated with the first hei. besides these levels of soul, one may attain [a soul] from the world of atzilut [itself, and not just from a manifestation of atzilut in the lower three worlds [he may attain] a nefesh from malchut [of atzilut, a ruach from tiferet [of atzilut, a neshamah from binah [of atzilut, or a chayah from chochmah [of atzilut [we see that chayah is related to chochmah, for] about it it is written, gand wisdom enlivens those who possess it. h5 this was the level of the soul of moses. the process of ascending the ladder of divine consciousness and servi

orlds. as will be explained presently, the three aspects of the ox (the tooth, the foot, and the horn, in addition to corresponding to gevurah, hod, and malchut of atizlut, correspond to the three lower worlds, as well. in other words, these forms of evil originate as corruptions of the three channels of gevurah of atzilut, but gsettle h in the three gradations of creature-consciousness, i.e, the three worlds. since the tooth and the foot originate in the higher two of the three gevurah-channels of atzilut, they gsettle h in beriah and yetzirah. since this is their natural abode, whatever harm they do there cannot be considered exceptional damage, just as an ox grazing or trampling things in the public domain cannot be considered exceptional damage. in contrast, the horn, which is a lower

s, the three processes (names elokim) through which the name havayah of the world of atzilut is occulted in order to be manifest in nature, and is then manifest in the lower worlds through g-d fs attribute of rulership, plus 1 to indicate that the whole process is one totality, is numerically equivalent to the result of this process, i.e, the divine presence as it is manifest throughout the lower three worlds. the name elokim comprises 5 letters; it is spelled out using 13 letters; and the process of spelling-out its spelling-out uses an additional 34 letters. the total number of letters used thusly is 52. the arizal on parashat vayakhel (2) 401 alef alef alef-lamed-dalet lamed lamed-mem-dalet dalet dalet-lamed-tav lamed lamed lamed-mem-dalet mem mem-final mem dalet dalet-lamed-tav hei hei

ing back to the gsmall tunic h mentioned above. 104+ 51+ 3+ 1= 158. strive to understand all this. i.e, understand that the name elokim of ima diminishes the power of the name havayah of abba so that z feir anpin may receive its intelligence (mochin) in stages. in the same way, the three names elokim (of binah, gevurah, and malchut) serve to diminish the power of the name havayah of chochmah. the three worlds (beriah, yetzirah, and asiyah) serve to diminish the power of atzilut. finally, the three arks that betzalel made all serve to diminish the power of the written torah (a manifestation of z feir anpin) so that israel can participate in its revelation via the oral torah (a manifestation of the shechinah, malchut. all of this is alluded to in the concept of the gsmall tunic h (mei fil ka

on is said to have been as if gthrough a transparent lens, h while that of all the other prophets is said to have been as if gthrough a nontransparent lens, h i.e. either a cloudy pane or a mirror. this simply indicates that the inferior prophecy of the other prophets was transmitted through the sefirah of malchut; they experienced divinity as it has been funneled into creation (specifically, the three worlds of beriah, yetzirah, and asiyah. moses, in contrast, experienced divinity directly (i.e, as it is manifest in the world of atzilut before being channeled through malchut. the arizal now explains how gthe filling of the filling of the name adni may be done in two ways h: this is, however, only if the letter yud is omitted from the spelling of the letter tav (like this: tav-vav. if, how

f other things first. first of all, just as there are four worlds.atzilut, beriah, yetzirah, and asiyah.in the realm of holiness, so are there four impure worlds. the atzilut of impurity is also known as kelipat nogah, the gshiny shell, h which although not holy, is not entirely evil either. it is neutral, and whatever is part of it can be assimilated into holiness if utilized properly. the lower three worlds of impurity are the three entirely impure shells, which cannot be assimilated into holiness. in the world of atzilut, there are shells only opposite the backs of z feir anpin and its nukva. there is thus evil at the level of z feir anpin and nukva, but not at the level of abba and ima. in the idealized world of atzilut, evil cannot attack the intellect (abba and ima. this is because t

oes not, however, ascend to the level of chesed-gevurah-tiferet as it does on shabbat. if this were so, it would not be a sabbath of rest only for gthe land, h but for netzach-hod-yesod of z feir anpin as well. rather, the sabbatical year is a time of rest only for gthe land, h for it alone ascends. even though in the three [lower] worlds.beriah, yetzirah, and asiyah.all ten sefirot ascend, these three worlds are relatively all nukva, being the hosts of malchut of atzilut. all three lower worlds are gborn h from the gwomb h of malchut of atzilut, and are therefore subject to the vicissitudes of her spiritual dynamics. in this case, it is the issue of whether or not malchut of atzilut ascends all the way up to the level of chesed-gevurah-tiferet or only as far as netzach-hod-yesod that dete

l prayers recited after the climax of the prayers, the amidah. after achieving total self-effacement and union with g-d in the amidah, we become acutely aware of our shortcomings, and for these we ask forgiveness in tachanun. psalm 25 expresses remorse for sin and rededication to g-d. we rededicate ourselves, mystically, by elevating our consciousness out of the world of asiyah and up through the three worlds into the world of atzilut. by doing this, we arouse g-d to forgive us. thus, the elevation of consciousness through these three worlds creates three forms of arousal, signified by the three 52- names mentioned here. the three worlds of beriah, yetzirah, and asiyah correlate to the three aspects of the soul, nefesh, ruach, and neshamah, which manifest the three ggarments h of the soul

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

the principle of harmony is in unity, and it is this which imparts such power to the uneven number in magic. now, the most perfect of the odd numbers is three, because it is the trilogy of unity. in the trigrams of fohi, the superior triad is composed of three yang, or masculine figures, because nothing passive can be admitted into the idea of god, considered as the principle of production in the three worlds. for the same reason, the christian trinity by no means permits the personification of the mother, who is shown forth implicitly in that of the son. for the same reason, also, it is contrary to the laws of hieratic and orthodox symbology to personify the holy ghost under the form of a woman. woman comes forth from man as nature comes forth from god; so christ himself ascends to heaven

thereon, like hercules upon mount oetna, and so are delivered from their sufferings; but the courage of the majority fails before this ordeal, which seems to them a second death more appalling than the first, and so they remain in hell, which is rightly and actually eternal; but souls are never precipitated nor even retained despite themselves therein. 16 the doctrine of transcendental magic the three worlds correspond together by means of the thirty-two paths of light, which are as steps of a sacred ladder. every true thought corresponds to a divine grace in heaven and a good work on earth; every grace of god manifests a truth, and produces one or many acts; reciprocally, every act affects a truth or falsehood in the heavens, a grace or a punishment. when a man pronounces the tetragram s

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

rine of hermes. in philosophy, it gives absolute certitude; in religion, the universal secret of faith; in physics, the composition, decomposition, recomposition, realization and adaptation of philosophical mercury, called azoth by the alchemists; in dynamics it multiplies our forces by those of perpetual motion; it is at once mystical, metaphysical and material, with correspondent effects in the three worlds; it procures charity in god, truth in science and gold in riches, for metallic transmutation is at once an allegory and reality, as all the adepts of true science are perfectly well aware. yes, gold can be made really and materially by means of the stone of the sages, which is an amalgam of salt, sulphur and mercury, thrice combined in azoth by a triple sublimation and a triple fixati

g at the end of our ritual a last message upon the tarot, we shall show the complete method of reading and hence of consulting it, not only on the probable chances of destiny but also, and above all, upon problems of philosophy and religion, concerning which it provides a solution as invariably certain as it is admirable in its precision, if explained in the hierarchic order of the analogy of the three worlds with the three colours and the four shades which compose the sacred septenary. all this belongs to the positive practice of magic, and can be only indicated summarily and established theoretically in the present first part, which is dedicated to the doctrine of transcendental magic and the philosophical and religious key of the exalted sciences, known, or unknown rather, under the nam

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

ator was always a virgin, a hermaphrodite, or a child. i shall be asked whether the eccentricity of these rites is arbitrary, and whether its one end is the exercise of the will by the mere multiplication of difficulties in magical work? i answer that in magic there is nothing arbitrary, because everything is ruled and predetermined by the one and universal dogma of hermes, that of analogy in the three worlds. each sign corresponds to an idea and to the special form of an idea; each act expresses a volition corresponding to a thought, and formulates the analogies of that thought and will. the rites are, therefore, prearranged by the science itself. an uninstructed person who is not acquainted with the threefold power is subject to its mysterious fascination; the sage understands it and mak

ge, which they did not know how to use for their nourishment, they have cast them to the beasts and reptiles of the earth. so is the reign of superstition inaugurated, and it must persist until the period when true religion shall be constituted again on the eternal foundations of the hierarchy of three degrees and of the triple power which that hierarchy exercises blindly or providentially in the three worlds. 28 chapter iv the conjuration of the four the four elementary forms separate and distinguish roughly the created spirits which the universal movement disengages from the central fire. the spirit toils everywhere and fructifies matter by life; all matter is animated; thought and soul are everywhere. by possessing ourselves of the thought which produces diverse forms we become masters

tan as the goat of the sabbath; when one point is in the ascendant, it is the sign of the saviour. the pentagram is the figure of the human body, having the four limbs and a single point representing the head. a human figure head downwards naturally represents a demon that is, intellectual subversion, disorder or madness. now, if magic be a reality, if occult science be really the true law of the three worlds, this absolute sign, this sign ancient as history and more ancient, should and does exercise an incalculable influence upon spirits set free from their material envelope. the sign of the pentagram is called the sign of the microcosm, and it represents what the kabalists of the book zohar term the microprosopus. the complete comprehension of the pentagram is the key of the two worlds

e and famished with hunger; spiridion offered him the meat, and himself shared the meal of charity, thus transforming the very flesh which the jews regard as of all most impure into a feast of penitence, transcending the material law by the spirit of the law itself, and proving himself a true and intelligent disciple of the man- god, who hath established his elect as the monarchs of nature in the three worlds. 81 chapter xv the sabbath of the sorcerers we recur once more to that terrible number fifteen, symbolized in the tarot by a monster throned upon an altar, mitred and horned, having a woman's breasts and the generative organs of a man. a chimera, a malformed sphinx, a synthesis of deformities. below this figure we read a frank and simple inscription. the devil. yes, we confront here t

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

scape or defend himself. t the microcosm, the sum of all in all. hieroglyph, kether, or the kabalistic crown, between four mysterious animals. in the middle of the crown is truth holding a rod in each hand. such are the twenty-two keys of the tarot, which explain all its numbers. thus, the juggler, or key of the unities, explains the four aces with their quadruple progressive signification in the three worlds and in the first principle. so also the ace of deniers or of the circle is the soul of the world; the ace of swords is militant intelligence; the ace of cups is loving intelligence; the ace of clubs is creative intelligence; they are further the principles of motion, progress, fecundity and power. each number, multiplied by a key, gives another number, which explained in turn by the k

eir heads were turned to the four corners of the mercy-seat, which they covered with their wings inclined archwise, thus overshadowing the crown of the golden table, which they sustained upon their shoulders, facing one another at the openings and looking at the propitiatory, as shown in the figure above. the ark, moreover, had three parts or stages, representing atziluth, yetzirah and briah. the three worlds of the kabalah: the base of the coffer, to which were fitted the four rings of two levers, analogous to the pillars of the temple, jakin and boaz; the body of the coffer, on which the sphinxes appeared in relief; and the cover, overshadowed by the wings. the base represented the kingdom of salt, to use the terminology of the adepts of hermes; the coffer, the realm of mercury or azoth;

ROBERT KIRK WALKER BETWEEN WORLDS

fically described by kirk as one of the beliefs held by the seers (page 26) we may touch upon this aspect of wisdom-tradition which is found in many world religions, though it was eventually erased from christianity, remaining as an underground tradition only. http//www.dreampower.com/kirk_wbw/pg_72.htm (9 of 10 [10/9/2001 12:35:48 am] robert kirk- walker between worlds(pages 72-81) figure 4. the three worlds, stars, and planets worldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_72.htm (10 of 10 [10/9/2001 12:35:48 am] robert kirk- walker between worlds(pages 82-91) flip to page# commentary 82 page 23 they are. seen. to eat at funerals, banquets. to carry the bier or coffin with the corpse, among the middle-earth men to

s, with their own orders and tribes and polity (page 28) and the spirits or departed souls of dead humans. the use of the phrase middle-earth is worth noting, both in its use by kirk and its preservations in scottish-english dialect and early english. in norse and scandinavian mythology15 the term is used for the middle world, that of humans. the concept is rooted in a primal magical cosmology of three worlds: over-world, middle- world and under-world. humans dwell in the middle-world, certain gods and goddesses, angels, and divine messengers or spirits in the over-world, while other deities, fairies and ancestral spirits dwell in the under-world. at its simplest level the three worlds are the sky-world, the land-world, and the under-world. the three worlds relate to the concepts of stars

SALMANRUSHDIE THESATANICVERSES

" nasreen said to kasturba as they entered the room "he can't take his eyes off his boy" changez chamchawala grinned an exhausted grin, revealing a mouth full of shattered teeth, flecked with spittle and crumbs. when his father fell asleep again, after being forced by kasturba and nasreen to drink a small quantity of water, and gazed up at- what- with his open, dreaming eyes, which could see into three worlds at once, the actual world of his study, the visionary world of dreams, and the approaching after-life as well (or so salahuddin, in a fanciful moment, found himself imagining- then the son went to changez's old bedroom for a rest. grotesque heads in painted terracotta glowered down at him from the walls: a horned demon; a leering arab with a falcon on his shoulder; a bald man rolling

y grandam's dead- old nembutal _the spangled stars shall weep for nembutal _is it not passing brave to be a king _aureomycin and formaldehyde _is it not passing brave to be a king _and ride in triumph through amphetamine_ the things one's memory threw up! but perhaps this pharmaceutical _tamburlaine_ was not such a bad eulogy for the fallen monarch lying here in his bookwormed study, staring into three worlds, waiting for the end "come on, abba" he marched cheerily into the presence "time to save your life" still in its place, on a shelf in changez's study: a certain copper- and-brass lamp, reputed to have the power of wish fulfilment, but as yet (because never rubbed) untested. somewhat tarnished now, it looked down upon its dying owner; and was observed, in its turn, by his only son. who

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

how nature is revealed, always watch the inner center, turn the outer spheres around it. look well for the golden magnet. if thou findest it thou wouldest get rid of thy sorrows. study well the law 'know thyself, that thou may not be deceived any more. unum sunt omnia, per quod omnia. make known to thee the terra sancta, so that thou mayest not go astray. figurative image of how within this world three worlds in each other, namely this earth sun-world, and also the heavenly and the hellish world have their effects. and the darkness cannot conquer the light. it also shows that the land of the dead, the entrance to hell or superficial darkness, where there is wailing and gnashing of teeth, as well as the land of the living, the heavenly paradise or third heaven are from this world. and that

THE KEY TO THE MYSTERIES

e stigmata of hell. it signifies the "atheistic god; it is the signature of satan "this first signature is hieratical, and bears reference to the occult characters of the divine world "the second pertains to philosophical hieroglyphs, it represents the graduated extent of idea, and the progressive extension of form "it is a triple tau upside down; it is human thought affirming the absolute in the three worlds, and that absolute ends here by a fork, that is to say, by the sign of doubt and antagonism. so that, if the first character means 'there is no god' the rigorous signification of this one is 'hierarchical truth does not exist' 136 "the third or philosophical cross has been in all initiations the symbol of nature, and its four elementary forms. the four points represent the four indici

THE PATH OF KABBALAH

oo was created by malchut deatzilut, which rose to avi. she (malchut) created partzuf adam harishon just as she had created the worlds of bya. consequently adam harishon is always inside the worlds of bya. the worlds of bya were created standing at avi, and continued down to the haze of the place of the world of yetzira, with adam harishon contained in them. when born, he was at the height of all three worlds of bya and received from bya the lights of nefesh, ruach, neshama (nrn. adam harishon received additional lights nrn deatzilut, because bya were in atzilut. the state of the worlds at the time of the birth of adam harishon is called the eve of shabbat (saturday evening. then, by an awakening from above, the worlds rose one degree (meaning ten sefirot) along with adam harishon, so that

ssels by giving them a screen. then the entire malchut deein sof will be corrected with a screen. that state of malchut is defined as the end of correction. all the vessels in the worlds of bya, except the stony heart, are corrected from the finest to the coarsest. in each of the worlds of bya there are 2,000 phases of correction, named years or degrees. all and all there are 6,000 degrees in the three worlds of bya, called the six days of the week. the worlds of bya are considered the weekdays and the world of atzilut is the holy shabbat. once all the worlds of bya and the stony heart are corrected, the world of atzilut will expand below the parsa to this world. that state will be called the seventh millennium. afterwards, the worlds of abya will rise to sag and that will be called the ei

THE TAROT OF C C ZAIN

head; and at his feet kneel two men, one dressed in red and the other dressed in black. the hierophant, supreme organ of sacred science, represents the genius of good inspiration, of mind, and of conscience. the column at the right symbolizes divine law, that on the left symbolizes the liberty to obey or to disobey. the triple tau, or cross of three bars, is emblem of divine fire penetrating the three worlds, spiritual, astral, physical, in order that all manifestations of universal life may have their birth. the left hand of the hierophant on the triple tau indicates his receptivity to the divine force; and the gesture of his right hand--making the pentagram- indicates his use of this divine energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven

. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. the sacred serpent at the conqueror's brow signifies the possession of that intellectual light which makes clear all the arcana of fortune. the three golden stars rising from the crown symbolize the dominion of man in all three worlds; physical, astral and spiritual. a t-square and two try-squares are traced upon the cuirass. the t-square, or tau, symbolizes virile force, and the two try-squares indicate the rectitude of judgment that enables the conqueror to direct this force either to right or left, into mental or physical power as occasion demands. the cuirass signifies resistance; the high held sword is the emb

ts and opposes to evil as a counterweight the sword of expiation. justice, emanating from god, as symbolized by the overshadowing protection, is the equilibrium between right and duty. justice is crowned with lances to indicate inflexibility, adorned with the sacred serpent to signify she acts with enlightenment, and her throne is placed on a platform or three steps to represent her action in all three worlds. at her side is a lion, symbol of the force over which she rules; and a sphinx, symbol of the passage of time which enables her to manifest. above is a winged turtle, symbol of the repentance which may bring forgiveness. at the back is a divine messenger, signifying that the justice of god will be the final judge of the justice of men. the sword is here a sign of protection to the goo

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

e zohar. by means of successive transmutations, fire and water are reduced to the kabbalistic aleph (this is what the alchemist calls alkaest4. this is how the i.a.o. is performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitude, fecundity, nature, the generation of the three worlds. the third arcanum of kabbalah is that woman dressed with the sun, with the moon under her feet, and crowned with twelve stars. the symbol of the queen of heaven is the empress of the tarot. she is a mysterious, crowned woman, seated with the scepter of command in her hand. the globe of the world is on top of the scepter. she is urania-venus of the greeks, the christified soul. the ma

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