Michael Wynn's Occult Reference Library
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ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ents and purposes, the quality of godhead. but since we are translating yama 'control' we find that our two words have not at all the same relationship to each other that the words have in the original sanskrit; for the prefix 'ni' in sanskrit gives the meaning of turning everything upside down and backwards forwards- as *you* would say, hysteron proteron- at the same time producing the effect of transcendental sublimity. i find that i cannot even begin to think of a proper definition, although i know in my own mind perfectly well what the hindus mean; if one soaks oneself in oriental thought for a sufficient number of years, one gets a spiritual apprehension which it is quite impossible to express in terms applicable to the objects of intellectual apprehension; it is therefore much better

ealise, insofar as the marriage is consummated, that what he is and what he is not are identical. therefore we cannot pick and choose in our yoga. it is written in the 'book of the law, chapter 1, verse 22 'let there be no difference made among you between any one thing and any other thing, for thereby there cometh hurt' venus represents the ecstatic acceptance of all possible experience, and the transcendental assumption of all particular experience into the one experience. oh yes, by the way, don't forget this. in a lesser sense venus represents tact. many of the problems that confront the yogi are impracticable to intellectual manipulation. they yield to graciousness. 13. our next planet is mercury, and the niyama which correspond to him are as innumerable and various as his own qualiti

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

agical operation it is necessary to know what one is doing, and to be sure that one is acting wisely. acute sensitiveness is always associated with genius; the power to perceive the universe accurately, to analyse, coordinate, and judge impressions is the foundation of all great work. an army is but a blundering brute unless its intelligence department works as it should. the magician obtains the transcendental knowledge necessary to an intelligent course of conduct directly in consciousness by clairvoyance and clairaudience; but communication with superior 155 intelligences demands elaborate preparation, even after years of successful performance. it is therefore useful to possess an art by which one can obtain at a moment's notice any information that may be necessary. this art is divina

ALEISTER CROWLEY MAGICK WITHOUT TEARS

fore the image of truth, so that there is no way better than our holy qabalah, which analyseth all things soever, and reduceth them to pure number; and thus their natures being no longer coloured magic without tears get any book for free on: www.abika.com 253 and confused, they may be regulated and formulated in simplicity by the operation of pure reason, to their great comfort in the work of our transcendental art, whereby the many become one. sequitur (2) classica my son, neglect not in any wise the study of the writings of antiquity, and that in the original language. for by this thou shalt discover the history of the structure of thy mind, that is, its nature regarded as the last term in a sequence of causes and effects. for thy mind hath been built up of these elements, so 11 that in

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ch is the law of thelema. o my son, there is no doubt that resolveth not in certainty and rapture at the touch of the wand of our law, and thou apply it with wit. do thou grow constantly in the assimilation of the law, and thou shalt be made perfect. behold, there is a pageant of triumph as each star, free from confusion, sweepeth free in its right orbit; all heaven acclaimeth thee as thou goest, transcendental in joy and in splendour; and thy light is as a beacon to them that wander afar, strayed in the night. amoun" the "old comment" covers the rest of this verse sufficiently for the present purpose. i see no harm in revealing the mystery of tzaddi to 'the wise; others will hardly understand my explanations. tzaddi is the letter of the emperor, the trump iv, and he is the star, the trump

n true balance, thou mayst soar, passionate and eager, from heaven to heaven, by the expansion of thine idea, and its exaltation, or concentration as thou understandest by thy studies in the book of the law, the word thereof concerning our lady nuith, and hadith that is the core of every star. and this last going upon thy ladder is easy, if thou be truly initiate, for the momentum of thy force in transcendental antithesis serveth to propel thee, and the emancipation from the fetters of thought that thou hast won in that praxis of art maketh the whirlpool and gravitation of truth of competence to draw thee unto itself" al i,60 "my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the

n of sorrow. not being hadit, they are shadows, puppets, and what happens to them does not matter. if you insist upon identifying yourself with hecuba, your tears are natural enough. there is no contradiction here, by the way, with verses 4 and 5. the words 'know me' are used loosely as is natural in a stanza; or, more likely, are used (as in the english bible) to suggest the root gn, identity in transcendental ecstasy. possibly 'not' and 'me' are once more intended to apply to nuit. with 'know' itself, they may be "nothing under its three forms" of negativity, action, and individuality. al ii,18 "these are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are our kinsfolk" the new comment this idea is confirmed. those who sorrow are not real peopl

es thomson. now then "there is great danger in me- we have seen what it is; but why should it lie in hadit? because the process of self-analysis involves certain risks. the profane are protected against those subtle spiritual perils which lie in ambush for the priest. a bushman never has a nervous breakdown (see cap.i,v.31. when the aspirant takes his first oath, the most trivial things turn into transcendental terrors, tortures, and temptations (parts ii and iii of book 4 elaborate this thesis at length) we are so caked with dirt that the germs of disease cannot reach us. if we decide to wash, we must do it well; or we may have awakened some sleeping dogs, and set them on defenceless areas. initiation stirs up the mud. it creates unstable equilibrium. it exposes our elements to unfamiliar

ribble from dictation. see the ms. facsimile. the new comment the second part of the text was in answer to an unspoken query as to the peculiar phrasing. the first part is clear enough. there are a number of people of shallow wit who do not believe in magick. this is doubtless partly due to the bad presentation of the subject by previous masters. i have identified magick with the art of life. the transcendental superstructure will not overburden those who have laid this right foundation. there is an elaborate cryptographic meaning in this verse; the words 'folly 'nought 'it, and 'me' indicate the path of research. al ii,55 "thou shalt obtain the order& value of the english alphabet; thou shalt find new symbols to attribute them unto" the old comment 55. done. see liber trigrammaton, commen

ALEISTER CROWLEY EQ I 5

the flutes and violins "the musicians" kill! kill! life is shrill! still! still! word and will! flame! flame! speak the name! trill! trill! thrill! thrill! i acclaim the shame! i have heard the word! fulfil the will "the prophet" bid the virgins veil the bride! lead her forth, a shower of spray, 17 a flower of foam upon the tide, a fleece of cloud upon the day! so my sightless eyes may see in the transcendental trance the virgin of eternity lead the demi-gods to dance. has the tree of life its root in the soul or in the skin? is it god, or is it brute, that comes mystically in for the doves within the flute, the eagles on the violin? ah! the perfume's coiling tresses curl like veils upon the limbs of the dancer that caresses with her flying feet the hymns that flow and ripple in the air, b

ALEISTER CROWLEY EQ I 5

nt work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it. transcendental magic: its doctrin

uises- rosicrucians celestial and terrestrial- alchemy- rosicrucians in strange symbols- robert flood- indian mystic adoration of forms, etc, etc. mysteries of magic: a digest of the writings of eliphas l vi, with biographical and critical essay by arthur e. waite "second edition, revised "and enlarged" 8vo "coth" 1897 (pub. 10"s" 6"d) 6"s" this work fulfils a purpose quite distinct from that of "transcendental "magic "inasmuch as it is not simply translation, but presents in an abridged and digested form the entire writings of eliphas l vi. a green garland by v. b. neuburg green paper cover. 2s. 6d. net "as far as the verse is concerned there is in this volume something more than mere promise; the performance is at times remarkable; there is beauty not only of thought and invention- and t

ALEISTER CROWLEY EQUINOX EQ I 2 2

s and dionysius were all devoured with the avidity and greed which youth alone possesses; there was no halting here"'now, master, take a little rest- not he (caution redoubled, step two abreast, the way winds narrowly) not a wit troubled back to his studies, fresher than at first, fierce as a dragon he (soul-hydroptic with a sacred thirst) sucked at the flagon" 234 plunging into the "tenebrae" of transcendental physics, he sought the great fulfilment, and unknowingly in the exuberance of his enthusiasm left the broad road of the valley and struck out on the mountain-track towards that ultimate summit which gleams with the stone of the wise, and whose secret lies in the opening of the "closed eye- the consuming of the darkness. he who dismisses paracelsus with a twopenny clyster, or raymond

ALEISTER CROWLEY EQUINOX EQ I 2 3

eeded hegel and fichte; but, like the great transfigured realist, only ultimately and unconsciously to be overthrown by the very questions he fondly imagined he had explained away. nevertheless he answered these questions so astutely that it has taken the whole of the nineteenth century to explain what he meant! this major kelly indirectly, if not directly, points out by attempting to rectify the transcendental aesthetics analytic and dialectic by the critical and idealistic pantheism of schopenhauer. interesting as this is, it would have indeed added further to the value of this little book had major kelly added a chapter dealing with the philosophy of kant from to-day's critical standpoint, instead of halting with schopenhauer's extension of the same. had he done so he would scarcely hav

of the same. had he done so he would scarcely have asserted, as he does (or is it kant or schopenhauer, that from the law of causality results the important "a priori" corollary "that matter can neither be created nor destroyed (p. 35. if, however, it can be destroyed, as gustave le bon has attempted to prove, what becomes of the "a priority" of causality? nay, further, of the "a priority" of the transcendental aesthetic itself- of time and of space, the fundamental sensual perceptions of kant's system? must we agree with the learned author of "the star in the west" that kant, after having for a hundred years lost his way in "the night of hume's ignorance" has at length fallen victim to his own verbosity, and has indeed sadly scorched "his fundamental basis? the literary guide and rational

ALEISTER CROWLEY EQUINOX EQ I 2

from the pharmacist. once the pure physio-psychological action is determined, i shall then ask their further attention to the special results of combining the drug with the mystic process- always invoking trained observation- and from that moment the future of scientific illuminism will be assured. i must add a paragraph or two on the nature of the mystic process and the general character of the transcendental states of consciousness resulting from its successful practice. xi "he maketh the whole world of fire, air, water, and earth, and of the all-nourishing ether- zoroaster. one truth, says browning, leads right to the world's end; and so i find it impossible to open a subject, however small 57 in appearance, without discovering an universe. so, as i set myself to discuss the character

perienced something of this type when he penned his insane creed. so the hindus with their attempts to affirm parabrahma by denying him all qualities, their dogmas of the "pairs of opposites" their assertion of sat-chit-ananda as transcending these pairs; so too perhaps with herbert spencer it was direct samadhic perception of this san n a type that led him to formulate his irrational doctrine of transcendental realism, just as (certainly) berkeley's doctrine arose from samadhi of the type of vedana. for the stigma of this class of mystic experience is undoubtedly first its resolution of all concepts into purely formless and passionless perception, secondly (and above this, its transcendence of the laws of thought, as we have been accustomed to understand them (this is only in part true. k

ALEISTER CROWLEY EQUINOX EQ I 3 2

s hard, how hard we know well, for any one to pray with that earnestness which brings with it reward. the rationalist has so befouled prayer with his wordy slush that it is indeed a hard task to dissociate it from the host of external symbols and images. a man who prays to a god is at once imagined to be praying to a thing with legs; for the educated are so surfeited with tangible things that the transcendental entirely escapes them; yet the man who prays may in truth be praying to the master, and it matters not one whit whether the master have legs or no legs, for god does not depend on 42 "the book of the sacred magic" p. 81. 43 "ibid" pp. 82,85. 44 "ibid" p. 85. the education of man's mind, or the standard of his knowledge, or the idols he has set up. in some cases hostility to prayer w

ALEISTER CROWLEY EQUINOX EQ I 3 3

e old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a breathless spell and a hush, and the world grew young in the garden, and trembled, and passed, and fled. victor b. neuburg 284 reviews the occult review. monthly. 7"d."net. still, as before, the best and brightest of the periodicals dealing with transcendental subjects. it hears all sides and has no axe to grind. c. selected poems of francis thompson. fifth thousand. methuen and co, and burns and oates. no price. long years ago, in 1898, i was one of the very few admirers of francis thompson. his wealth of thought and pomp of diction more than atoned for the too frequent turgidity of his music. now, it seems, i am but one of five thousand

o fine flame. 5. o thou sovran guide of the star-wheeling circles, the soles of whose feet smith plumes of golden fire from the outermost annihilation of the abyss. i know thee! o thou crimson sword of destruction, who chasest the comets from the dark bed of night, till they speed before thee as serpent tongues of flame. 6. o thou sovran archer of the darksome regions, who shooteth forth from thy transcendental crossbow the many-rayed suns into the fields of heaven. i know thee! o thou eight-pointed arrow of light, who smiteth the regions of the seven rivers until they laugh like maenads with snaky thyrsus. 7. o thou sovran paladin of self-vanquished knights, whose path lieth through the trackless forests of time, winding athrough the byss of unbegotten space. i know thee! o thou despiser

neuburg in addition to "the triumph of pan" and many shorter poems, the volume will contain "the romance of olivia vane" a lyric sequence. occultism to the readers of "the equinox_ all who are interested in curious old literature should write to frank hollings for his catalogue of over 1,000 volumes. sent post free on receipt of name and address, and all future issues. a few selected items below. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, t

nt work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it. new pearl of great price: a treat

ALEISTER CROWLEY EQUINOX EQ I 3

tain, in the brambles and the mud, the human fracas; the helot band imitates the grimaces of enjoyment and utters howls which the sting of the poison tears from its breast; and the poet, saddened, says to himself "these unfortunate ones, who have neither fasted nor prayed, who have refused redemption by the means of toil, have asked of black magic the means to raise themselves at a single blow to transcendental life. their magic dupes them, kindles for them a false happiness, a false light; while as for us poets and philosophers, we have begotten again our soul upon ourselves by continuous toil and contemplation; by the unwearied exercise of will and the unfaltering nobility of aspiration we have created for ourselves a garden of truth, which is beauty; of beauty which is truth. confident

ALEISTER CROWLEY EQUINOX EQ I 4 2

ll the world's wisdom were summed up in that one epicurus phrase. for if todd has solved all their problems with a word, at least he supplies no hint of the answer to mine. for i- it seems i hardly know what question to ask! oh, charley boy, the future is with you, and with your children- or, can humanity every solve the great secret? is progress a delusion? are men mad? is the great secret truly transcendental? we are like madmen, beating out our poor brains upon the walls of the universe. is there no power that might reveal itself["kneels] who art thou before whom all things are equal, 233 being as dust? who givest his fame to the poet, his bankruptcy to the rich man? who dost distinguish between the just and the unjust? thou keeper of all secrets, of this great secret which i seek, and

ALEISTER CROWLEY EQUINOX EQ I 4 3

nt work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it. transcendental magic: its doctrin

ALEISTER CROWLEY EQUINOX EQ I 4

tm r m sw mi's "hatha-yoga" bhakti really means the constant perception of the form of the lord by the antahkarana. there are nine kinds of bahktis enumerated. hearing his histories and relating them, remembering him, worshipping his feet, offering flowers to him, bowing to him (in soul, behaving as his servant, becoming his companion and offering up one's atman to him. thus, bhakti, in its most transcendental aspect, is included in sampradny ta sam dhi.48 73 the gana yoga p, as the student, had already long prctised in his study of the holy qabalah; so also had he karma yoga by his acts of service whilst a neophyte in the order of the golden dawn; but now at the suggestion of d. a. he betook himself to practice of hatha and raja yoga. hatha yoga and raja yoga are so intimately connected

ALEISTER CROWLEY EQUINOX EQ I 6 2

d items below. the book of ceremonial magic, including the rites and mysteries of goetic theurgy, sorcery, and infernal necromancy. in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. by arthur edward waite. the two chief sections are subdivided as follows("a) studies on the antiquity of magical rituals["b) the ritual of transcendental magic, so- called("c) composite rituals("d) the rituals of black magic("e) the descending hierarchy of spirits("f) the lesser key of solomon the king("g) the mystery of the "sanctum regnum("h) the rite of "lucifuge("i) the method of honorius, etc, etc, etc. the main objects of the work are (1) to determine the connection, if any, between the literature of ceremonial magic and the se

ues- iii. divisions amongst the early christians- iv. oriental cosmogonies and bible-records- v. mysteries of the kabala- vi. esoteric doctrines of buddhism parodied in christianity- vii. early christian heresies and secret societies- viii. jesuitry and masonry- ix. the vedas an the bible- x. the devil myth- xi. comparative results of buddhism and christianity- xii. conclusions and illustrations. transcendental magic: its doctrine and ritual. by eliphas levi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc, etc "portrait of the author, and all the original engravings" 8vo, 406 pp "cloth" 1896 (pub. 15"s. postage free. 10"s" 6"d" the pillars of the temple, triangle of solomon, the tetragram

nt work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magic" the magical squares or combinations of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it- frank hollings, 7 great turnstil

ether with an elaborate summary and analysis of the various views which have prevailed from time to time about "the virgin fraternity of the rose" mysteries of magic: a digest of the writings of eliphas levi, with biographical and critical essay by arthur e. waite, second edition, revised and enlarged, 8vo "cloth" 1897 (pub. 10"s" 6"d. 6"s" this work fulfils a purpose quite distinct from that of "transcendental magic" inasmuch as it is not simply translation, but presents in an abridged and digested form the entire writings of eliphas levi. nostrodamus- the true prophecies and prognostications of michael nostrodamus, physician to henry ii, francis ii, and charles ix, kings of france, and one of the best astronomers that ever were; a work full of curiosity and learning, translated and comme

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ll differ according to: a. the age of the soul. b. experience developed and used. c. condition of the brain and the physical body. d. circumstances and environment- 166- a treatise on cosmic fire copyright 1998 lucis trust as time progresses and man reaches a fair state of evolution, mind is more rapidly developed, and a new factor comes gradually into play. little by little the intuition, or the transcendental mind, begins to function, and eventually supersedes the lower or concrete mind. it then utilises the physical brain as a receiving plate, but at the same time develops certain centres in the head, and thus transfers the zone of its activity from the physical brain to the higher head centres, existing in etheric matter. for the mass of humanity, this will be effected during the openi

ALICE A BAILEY05 THE LIGHT OF THE SOUL

hich is the cause of man's evolution in time and space and the factor which carries all life through all forms to the consummation. let us bear in mind here, however, that these three qualities are the qualities of the substance through which the triple spirit is manifesting in this solar system. the nature of spirit itself we know not as yet, for we cannot think except in terms of form, however, transcendental those forms may be. only those souls who have attained the highest initiation and can pass beyond our solar ring-pass-not know somewhat of the essential- 84- the light of the soul copyright 1998 lucis trust nature of that which we call spirit. coming to the practical manifestation of the gunas in the three worlds (in relation to man) it can be noted that: 1. the attribute of balance

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

l known to all of us. prayer is the soul's sincere desire uttered or unexpressed, the motion of a hidden fire, that trembles in the breast. the thought held is that of desire, and of request; and the source of the desire is the heart. but it must be borne in mind that the heart's desire may be either for the acquisition of those possessions which the personality desires, or for those heavenly and transcendental possessions which the soul craves. whichever it may be, the basic idea is demanding what is wanted, and the anticipation factor enters in; also something is eventually acquired, should the faith of the petitioner be sufficiently strong. meditation differs from prayer in that it is primarily an orientation of the mind, which orientation brings about realizations and recognitions whic

"upwards" and "downwards "higher" and "lower" we are talking symbolically. one of the first things a mystic learns is that dimensions do not exist in consciousness, and that the "within" and "without" the "higher" and the "lower" are only figures of speech, by which certain ideas are conveyed as to realized conditions of awareness. the point that we now have reached brings us to the verge of the transcendental. we proceed upon hypothesis. the tangible and the objective are temporarily forgotten and no longer engross the attention, nor is any form of sensation the aim. all manner of feeling must be, for the time, shut off. petty annoyances and the like, along with sorrow, will be forgotten, and likewise joy, for we are not seeking the "consolations of religion" the attention is focussed in

senses. 3. the development of a faculty of instantaneous concentration as a preliminary to meditation, and the capacity to focus the mind unswervingly upon any chosen subject. evelyn underhill defines this faculty as follows "the act of perfect concentration, the passionate focussing of the self upon the one point, when it is applied in 'the unity of the spirit and the bonds of love' to real and transcendental things, constitutes in the technical language of mysticism the state of meditation or recollection, and..is the necessary prelude of pure contemplation."11(77) iii. the stage of contemplation we are entering a realm of realization now which is much handicapped by two things: the use of words, which only serve to limit and distort, and the writings of the mystics themselves which- 58

e man becomes what he is in reality a soul, a fragment of divinity, conscious of its essential oneness with deity. the higher self becomes active, and the lower or personal self is entirely quiescent and still, whilst the true spiritual entity enters into its own kingdom and registers the contacts that emanate from that spiritual realm of phenomena. the world of the soul is seen as a reality; the transcendental things are known to be facts in nature; union with deity is realized as constituting as much a fact in the natural process as is the union between the life of the physical body and that body. the man's consciousness, therefore, is no longer focussed in that waiting mind, but has slipped over the borderland into the realm of spirit and he becomes literally the soul, functioning in it

up in his own unfathomable soul, and is that wisdom itself, for subject and object no longer exist for him: he is both and knows it. he enters into the mind of god that universal storehouse of knowledge whose door stands ever open to those individual minds which can be sufficiently quieted and controlled to permit of their visioning the door and passing through it. and still, throughout all this transcendental process, the mind has been held steady in the light. presently, however, the contemplative state comes to an end, and the mind is swept into a renewed activity, an activity based on its reaction to the light, and on its power to register and record the information with which the soul seeks to dower it. the energies of the soul have been outward-going into the world of divine realiti

ost perfect unity and synthesis. the illumination of the mind by the soul, and the throwing down into the waiting and attentive "mind-stuff" of that knowledge and wisdom which is the prerogative of the soul, produce, in the truly unified and co-ordinated man, results which differ according to the part of his instrument with which contact is effected. leaving the subject of union and the growth of transcendental powers for later consideration, we will confine ourselves to the direct effects of illumination. we might, for the sake of clarity, sum up these results as follows: the effect on the mind is direct apprehension of truth and direct understanding of a knowledge which is so wide and synthetic in its grasps that we cover it by the nebulous term, the universal mind. this type of knowledg

sion of divine truth, and of a technique which has made possible their transition out of the fourth into the fifth kingdom in nature. we found that these illuminated men, right down the ages, testify to the same truth, and that they claim for this universal method that it brings them certain results that might be enumerated as follows: first: they achieve direct experience of divine realities, of transcendental truths and of the supernatural world. these appear, when contacted, to be as much a natural process and as vitally a part of the evolutionary development as are any of the processes to which the sciences of biology, of physics or of chemistry bear witness. just as these three great sciences are occult to, and practically unattainable by, the average grade school student, so the high

attained union through the method of discipline, meditation and practice, and, ultimately, illumination. we read as follows "he was one, who, having mastered the mystic and occult sciences, had communicated to him..continuously the four blissful states of ecstatic communion "he was one, who having attained to omniscience, all-pervading goodwill, and glowing love, together with the acquisition of transcendental powers and virtues, became a self-developed buddha who towered above all conflicting opinions and arguments of the various sects and creeds "he was a being most diligent and persevering in meditation upon the rare path..having acquired full power over the mental states and faculties within, he overcame all dangers from the elements without "he was a being perfect in the practice of

-chaksus, an expression which might be rendered fairly accurately as 'intellectual intuition, he perceives (or rather conceives, not rationally or discursively, but by a direct awareness and an immediate 'assent) that everything is atma."10(122) the yogi, or the one who has achieved union (for yoga is the science of union) knows himself as he is in reality. he finds, when ignorance gives place to transcendental awareness, that he is identified with brahma, the eternal cause, the one and the alone. he knows himself to be, past all controversy, god god immanent and god transcendent. the seer goes on to tell us that "he is 'the supreme brahma which is eternal, pure, free, alone (in its absolute perfection, incessantly filled with beatitude, without duality (unconditioned) principle of all exi

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

perforce quiescent. air is the symbol of the higher life in which the christ principle dominates, in which freedom is experienced and the soul comes to full expression. it is the symbol of the buddhic plane, as water is of the emotional. when the life of the personality is carried up into heaven, and the life of the soul comes down on to earth, there is the place of meeting, and there the work of transcendental magic becomes possible. this meeting place is the place of fire, the plane of mind. fire is the symbol of the intellect and all magical work is an intelligent process, carried out in the strength of the soul, and by the use of the mind. to make itself felt on the physical plane, a brain is required which is receptive to higher impulses and which can be impressed by the soul utilizin

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

are constantly confronted. personalities seem to function in a "split" manner; people are distraught because of this cleavage. we hear of multiple personalities, and the necessity for integration, for coordination of the different aspects of man, and the fusing of his nature in one functioning whole becomes more and more urgent. the recognition of man's reach and the constant pull of the world of transcendental values have produced an acute problem for the world. the primitive and the transcendental; the outer conscious man and the inner subjective subliminal man; the higher and the lower self; the personality and the individuality; the soul and the body how are these to be reconciled? of the higher values, man is ceaselessly conscious. of the man who wills to do good, and of the nature wh

any record of their ever having done so. the meaning of the transfiguration is something which has to be wrought out in the life before it can be defined or explained. when humanity as a whole learns to transform the flesh through divine experience, to transmute the feeling nature through divine expression, and to transfer the consciousness away from the world of mundane living into the world of transcendental realities, the true subjective values of this initiation will reveal themselves to the minds of men. then will come a deeper expression of that which has been intuited. dr. sheldon tells us with truth that "all of the finest human thought and feeling is carried for generations, probably for ages, in intuitional minds, long before it becomes articulate."17 not yet are we articulate w

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

no need for this theory of reticence. you are co-disciples and co-workers. if any of you have in the past or may in the future become initiates, it will not affect your relation to your fellow-disciples in these groups. the knowledges of initiation cannot be passed on by word of mouth within the initiate ranks, for they are not communicated in speech or by letters. only those who possess certain transcendental senses can take initiation and should they try to communicate the secrets and mysteries of initiation in symbol or form, you would fail to react to or to understand their meaning. so, in this group of my disciples, let there be the recognition of unity of thought. experience, thought, difficulties and problems can be shared, and the cultivation of a sympathetic understanding and of

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

tance to evil (and in this world period and in this kali-yuga, as the eastern teachers call it, it is an essential basic attitude) can karma be brought to an end. the law of matter still governs in the three worlds of human experience and "fire by friction" must burn up that which veils the steadily increasing brilliance of solar fire. it is the recognition of "solar fire" as it shows itself in a transcendental idealism and radiance by the unintelligent idealist, and his simultaneous refusal to cooperate in this period of karmic necessity, that is prolonging the difficult and cruel situation and leading him individually to sink deep into glamour. the simplification of the world's problem in terms of matter comes through a recognition of the essential dualism underlying events. i commend th

ll the planetary hierarchy; whilst the cardinal cross rules and conditions (in a manner unknown to men) that great planetary centre to which we give the name shamballa. you will see, therefore, how stupendous is my theme. only those, may i again repeat, who can think in terms of one or other of the three above wholes, will know whereof i speak; lesser minds will get a general picture or vision of transcendental possibilities which will aid them to an expansion of consciousness, but what i say will remain far-off in the realm of the (temporarily) unattainable. will it clarify the subject technically and academically if i point out that 1. the mutable cross is the cross of the holy spirit, of the third person of the christian trinity, as it organises substance and evokes sensitive response f

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

his law x cannot be interpreted in this same manner nor applied in this way. it concerns only the "passing over" or the "discarding of hindrances" by very advanced disciples and initiates. this is made clear by the use of the words "o rising one" a term applied only to those who have taken the fourth initiation and who are therefore held by no aspect whatsoever of the form nature, even so high or transcendental a form as the soul in its own vehicle, the causal body or the egoic lotus. yet again, facility in response to this law must be and is developed in the earlier stages of discipleship, where listening, responsiveness and occult obedience are developed and have their extensions in the higher levels of spiritual experience. here we must again consider words and phrases if we are to unde

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

telligent acceptance of the inscrutable divine will; it posits also the need for pain and the suffering of sacrifice in the sense of complete abnegation of all that might be regarded as good and useful, as desirable and joyful. this revolt has coloured the entire presentation of what christian theologians regard as god's will; this presentation involves the unavoidable imposition of the will of a transcendental deity, and leads inevitably (though totally inconclusively) to the dreadful and symbolic death of the christ upon the cross and to the painful and sacrificial life of the spiritual man. there is much teaching given out by the church upon the necessity of the submission of the human will to the divine will; however, little or no teaching is given of the joyous use of the will of chri

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

elaboration of these three points of view, or evocations of truth, that the work of the sixth group of disciples will be concerned. they are: 1. the fact of the spirit of god, both transcendent and immanent, will be demonstrated, and also a similar fact in relation to man. the mode of their approach to each other, via the soul, will be indicated. this aspect of the emerging truth might be called transcendental mysticism. 2. the fact of the divine quality of the forces in nature and in man and the method of their utilisation for divine purposes by man. this might be called transcendental occultism. 3. the fact, implied in the first, that humanity, as a whole, is an expression of divinity, a complete expression, plus the allied fact of the divine nature and work of the planetary hierarchy

e method of their utilisation for divine purposes by man. this might be called transcendental occultism. 3. the fact, implied in the first, that humanity, as a whole, is an expression of divinity, a complete expression, plus the allied fact of the divine nature and work of the planetary hierarchy, and the mode of the approach of these two groups, in group form, to each other. this might be called transcendental religion. more than this i will not here indicate as i seek to touch briefly upon the remaining three groups. i will, however, point out that we shall elaborate somewhat the technique of the presence of god, approaching it from a new angle, that of the group, and also upon the technique of light. two lesser techniques i have at times called to your attention and with these we will l

ALICE BAILEY THE LABOURS OF HERCULES

ure is, however, only temporary. fresh opportunities occur. the consequence of his mistake has been delay, but the day of restoration and of renewal inevitably recurs. in virgo we have depicted the preparation for the first initiation, the birth of the christ, called in christianity the birth of the christ in the heart. this is a physical plane- 131- the labours of hercules happening as well as a transcendental one, as we find when we study the signs of virgo and of capricorn. in libra (september 22- october 21, the balance, hercules captures the boar and, through the performance of this labor, demonstrates his fitness to take the second initiation, which concerns the emotional body. he balances the pairs of opposites and demonstrates it in an amusing and symbolic manner. he proves that po

ANTINOMIANISM

ism by roger whitaker iv copyright 2000 ce antinomian: metaph. a contradiction between two principles each of which is taken to be true, or between inferences correctly drawn from such principles. a genuine antinomy does not involve any logical fallacy. kant held that: natural antinomies ensue when reason endeavors to apply categories of the understanding, suitable to empirical experience, to the transcendental and absolute. he distinguishes; first, the antinomy of the conceptions of a finite and an infinite in space and time: second, of the divisibility and individuality of matter; third, of freedom and necessity; fourth, of the existence or non- existence of a necessary being, or god. antinomianism can be traced to the 2nd century gnostics (the davidists and familists are the most well k

BALANONES TEMPLE OF SET FAQ

by many to describe the left hand path in the west. we are a proud part of the tradition of spiritual dissent, differing philosophically from the church of satan. their take on the left hand path is the immanent path wherein godhood is achieved by the worship of the carnal ego with no possibility of personal immortality save in some vague connection to the organic stream. we are followers of the transcendental path, wherein person immortality is achievable by a strengthening of the idealized self. in an increasingly post-christian world, the term "satanism" will become irrelevant. more discussion concerning the temple of set and satanism can be found in the ref document. you may also be interested in essays concerning the prince of darkness provided by balanone (http//www.bigfoot.com/ bal

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

scrolls. this scheme involves four major divisions. first, there are the symbolic tutelary deities (tib. yi dam; skt. i..adevat) of tantric buddhism (also called vajray.na, the form of buddhism practiced in tibet. these deities are encountered at the highest levels of buddhist monastic ritual practice. de nebesky-wojkowitz intentionally ignores this category of beings in his study. second are the transcendental deities( jig rten las das pa i srung ma, who consist of the heavenly gods and the innumerable buddhas and bodhisattvas; such beings are not concerned with mundane worldly affairs. third are the worldly deities( jig rten pa i srung ma) who inhabit the intermediate spaces, are associated with geographical features like mountains, lakes, and forests, and are subject to the laws of karm

of the buddhist doctrine, these deities would act most hateful toward those who disparage it. when an enemy is destroyed or consumed by a protector deity, the act is considered to be ultimately good. the justification for such violence is that the enemy, once dispatched by a being representing buddhist truth, will ultimately be liberated. in many instances, the body of the enemy is offered up to transcendental and tantric gods for the production of merit.100 however, we must keep in mind that most of these violent activities are symbolically enacted in ritual. this is not to say that violence no longer occurs in the tibetan buddhist context, but rather that a great deal of the violence indicative of tibet s past has been redirected through ritual means. ren girard, in his book on violence

, violence and violent imagery have been sacralized in the tibetan buddhist context through protector deities and associated rituals. in keeping with the tantric paradigm of using elements of sa.s.ra in order to attain nirva.a, this violence is transformed into a liberating force, justifiable in the defense of buddhism and its teachings. a contrast should be redrawn here between tutelary deities, transcendental deities, and worldly deities, as discussed in the introduction. while tutelary deities are personifications of the buddha nature that a practitioner can embody, worldly deities still exist within sa.s.ra and are thus susceptible to karmic accretion. transcendental deities are beyond the world and dwell in the highest realm of existence, the heavenly realm. because they exist in sa.s

xamples indicate, oracular titles can be indicative of the status of the oracular god within the divine pantheon, the social status of the oracle, and local variation. the origins of the oracle tradition are unknown, though it is generally accepted to have been a pre-buddhist practice that was later incorporated into the buddhist cosmological structure.156 only worldly deities possess oracles, as transcendental deities are beyond the worldly concerns that oracles are requested to resolve. rare instances where oracles claim to be 152 these studies are surprisingly diverse in their approaches despite the vast majority of them being anthropological in their methodology. see berglie 1976 for tibetan oracles in nepal; day 1989 and 1990, schenk 1993, and tewari 1987 for village oracles in ladakh

stival of a tibetan village. see also mills 2003, pp. 168-170. 153 berglie (1976) is especially fond of this title. 154 see diemberger 2005, p. 128. also see stein 1959. 155 personal correspondence with lodr gyeltsen, lama of tengy ling monastery, lhasa. july 24th, 2005. also see tewari 1987, p. 140. 156 see de nebesky-wojkowitz 1998, p. 428; peter 1978b, p. 288; and tewari 1987. 114 possessed by transcendental deities are usually met with suspicion.157 an oracle is commonly renowned for being the vessel of a specific deity; yet most oracles can channel multiple deities in a single trance, with each deity providing further insight into a communal crisis or prophetic declaration.158 when a deity descends into an oracle, it results in a trance state. this trance state of possession shows a m

mobility i mentioned in the introduction the possibility of deity mobility. given the fluid nature of the divine categories, it is possible for a deity who in accordance with the buddhist scheme of things has accrued enough merit over time to warrant a promotion to a higher and more powerful class. since deities have gone from malicious demon to protector deity, so too can they eventually become transcendental and perhaps even tutelary deities. this mobility does not 143 necessarily exist through time alone. a number of scholarly works have noted how deities are viewed as belonging to different categories in different lineages. this distinction seems to exist primarily along sectarian lines. de nebesky-wojkowitz explains that a group of deities called "the five long life sisters (tshe rin

sarily exist through time alone. a number of scholarly works have noted how deities are viewed as belonging to different categories in different lineages. this distinction seems to exist primarily along sectarian lines. de nebesky-wojkowitz explains that a group of deities called "the five long life sisters (tshe ring mched lnga) are considered worldly deities according to the geluk sect, but are transcendental deities according to the nyingma and kagy .247 likewise, the deity dorj shukden is considered by some, namely the followers of his ritual cult, to be a protector deity who will one day take pehar s place as the leader of the worldly deities. pehar, in turn, will become a transcendental deity.248 nonetheless, pehar s current importance still differs among the sects, being most primar

sence of such an embodied deity. as with any process of gradual assimilation, this suspicion wanes over time. as a deity continues to prove his worth in the success of ritual services and oracular advice, he accrues merit and is eventually trusted as a supreme and reliable guardian of the buddhist teachings and the community.250 once he has achieved a certain wealth of merit, he progresses to the transcendental realms. this mobility is also recognized in other buddhist traditions notably the practice of therav.da buddhism in sri lanka. richard gombrich and gananath obeyesekere, in their study on religious transformation in sri lanka, provide a particularly cogent example of a deity s climb up the divine hierarchy. the deity h.niyam was traditionally a demon (sin. yak) and began his advance

ng viewed negatively, it 247 see de nebesky-wojkowitz 1998, p. 177. havnevik (2002, p. 273) also cites this contrast. 248 see de nebesky-wojkowitz 1998, p. 134. 249 see de nebesky-wojkowitz 1998, p. 94. 250 see day 1990, pp. 216-218; havnevik 2002, p. 282; and de nebesky-wojkowitz 1998, p. 5. 144 is at this point that such deities are considered to have traveled beyond worldly concerns and become transcendental deities.251 perhaps this promotion occurs in a fashion similar to that of tibetan worldly deities. therav.din scholars, such as stanley tambiah for thailand and melford spiro for myanmar, have devised a three-tiered system of orientation that illustrates the multiple levels of motivation found within these buddhist societies. geoffrey samuel is particularly effective at applying thi

nd women, they propitiate protector deities to protect them from malevolent demons and enemies, and to ensure auspicious tidings. these acts make life more bearable from day to day and provide individuals with a degree of control over their immediate environment. for those involved in the karma orientation, perhaps more spiritually-minded lay individuals and low-level monks, offerings are made to transcendental deities in order to accrue merit. monastic individuals will also perform ritual services for merit. such acts of good works and building merit are necessary while on the path toward enlightenment. for those involved in the bodhi orientation, referring to monastic practitioners and high lamas, tutelary deities are primarily engaged for religious practice and deity yoga. once a monk o

primarily considered a worldly deity and there is no documentation to suggest otherwise. however, there is a possibility that he is also perceived as a tutelary deity in some lineages. there is a point in the warlord s tantra where tsiu marpo s previous incarnation as a monk is considered a manifestation of avalokite.vara.254 also, the drikung( bri gung) kagy subsect may perceive tsiu marpo as a transcendental deity.255 however, the former speculation is too ambiguous and the latter is not yet substantiated by research. there is also no textual mention of him being a transcendental deity, although, considering his intense utility within the world, this seems highly 253 see samuel 1993, p. 174. 254 see appendix a, p. 159 n.339. 255 personal correspondence with douglas duckworth, february 2

BLAVATSKY H P ANTHROPOGENESIS

n mixing their colours (b (a) to understand this verse 38, it must be read together with the three verses of stanza ix. up to this point of evolution man belongs more to metaphysical than physical nature. it is only after the so-called fall, that the races began to develop rapidly into a purely human shape. and, in order that he may correctly comprehend the full meaning of the fall, so mystic and transcendental is it in its real significance, the student must be told at once the details which preceded[[footnote(s* strictly speaking, it is only from the time of the atlantean, brown and yellow giant races, that one ought to speak of man, since it was the fourth race only which was the first completely human species, however much larger in size than we are now. in "man (by two chelas, all tha

ind the same. what are all the myths and endless genealogies of the seven prajapati, and their sons, the seven rishis or manus, and of their wives, sons and progeny, but a vast detailed account of the progressive development and evolution of animal creation, one species after the other? were the highly philosophical and metaphysical aryans- the authors of the most perfect philosophical systems of transcendental psychology, of codes of ethics, and such a grammar as panini's, of the sankhya and vedanta systems, and a moral code (buddhism, proclaimed by max muller the most perfect on earth- such fools, or children, as to lose their time in writing fairy-tales; such tales as the puranas now seem to be in the eyes of those who have not the remotest idea of their secret meaning? what is the fabl

liberation crosses the dreaded ocean of existence, that path to death" the purana is in duty bound to speak as it does. it has a dogma to promulgate and a policy to carry out- that of great secrecy with regard to mystical divine truths divulged for countless ages only at initiation. it is not in the puranas, therefore, that we have to look for an explanation of the mystery connected with various transcendental states of being. that the story is an allegory is seen upon its very face: the 60,000 sons, brutal, vicious, and impious, are the personification of the human passions that a "mere glance of the sage- the self who represents the highest state of purity that can be reached on earthreduces to ashes. but it has also other significations- cyclic and chronological meanings- a method of m

BLAVATSKY H P COSMOGENESIS

in these centres. such is the teaching of the trans-himalayan esotericism. every philosophy, however, has its own way of dividing these principles[[footnote(s* mr. subba row seems to identify him with, and to call him, the logos (see his four lectures on the "bhagavadgita" in the theosophist[[vol. 1, page] 111 the protean spirit-substance. fohat, then, is the personified electric vital power, the transcendental binding unity of all cosmic energies, on the unseen as on the manifested planes, the action of which resembles- on an immense scale- that of a living force created by will, in those phenomena where the seemingly subjective acts on the seemingly objective and propels it to action. fohat is not only the living symbol and container of that force, but is looked upon by the occultists as

day; but some astronomers have finally succeeded in demonstrating) that the mistake had been in accepting laplace's assertion for a mistake; and steps to correct it without attracting general attention to the bevue are now being taken. many such unpleasant surprises are in store for hypotheses of even a purely physical character. what further disillusions, then, may there not be in questions of a transcendental, occult nature? at any rate, occultism teaches that the so-called "reverse rotation" is a fact* the occultists, having most perfect faith in their own exact records, astronomical and mathematical, calculate the age of humanity, and assert that the latter (as separate sexes) has existed in this round just 18,618,727 years, as the brahmanical teachings and even some hindu calendars de

ups, namely, the "watchers" or the "architects" furnished the many and various races with divine kings and leaders. it is the latter who taught humanity their arts and sciences, and the former who revealed to the incarnated monads that had just shaken off their vehicles of the lower kingdoms- and who had, therefore, lost every recollection of their divine origin- the great spiritual truths of the transcendental worlds (see book ii "divine dynasties) thus, as expressed in the stanza, the watchers descended on earth and reigned over men "who are themselves" the reigning kings had finished their cycle on earth and other worlds, in the preceding rounds. in the future manvantaras they will have risen to higher systems than our planetary world; and it is the elect of our humanity, the pioneers o

s, p. 44 (5) the universe was evolved out of its ideal plan, upheld through eternity in the unconsciousness of that which the vedantins call parabrahm. this is practically identical with the conclusions of the highest western philosophy "the innate, eternal, and self-existing ideas" of plato, now reflected by von hartmann. the "unknowable" of herbert spencer bears only a faint resemblance to that transcendental reality believed in by occultists, often appearing merely a personification of a "force behind phenomena- an infinite and eternal energy[[footnote(s* to this the late mrs (dr) kingsford, the able translator and compiler of the hermetic fragments (see "the virgin of the world) remarks in a foot-note "dr. menard observes that in greek the same word signifies to be born and to become

be defined, or its meaning explained, except by the numberless manifestations of cosmic substance in which the former is sensed spiritually by those who can do so. to say this, after having defined it as the unknown deity, abstract, impersonal, sexless, which must be placed at the root of every cosmogony and its subsequent evolution, is equivalent to saying nothing at all. it is like attempting a transcendental equation of conditions for the true values of a set, having in hand for deducing them only a number of unknown quantities. its place is found in the old primitive symbolic charts, in which, as shown in the text, it is represented by a boundless darkness, on the ground of which appears the first central point in white- thus symbolising coeval and co-eternal spiritmatter making its ap

again into the primary state of abstract potential objectivity. manvantaric impulse commences with the re-awakening of cosmic ideation (the "universal mind) concurrently with, and parallel to the primary emergence of cosmic substance- the latter being the manvantaric vehicle of the former- from its undifferentiated pralayic state. then, absolute wisdom mirrors itself in its ideation; which, by a transcendental process, superior to and incomprehensible by human consciousness, results in cosmic energy (fohat. thrilling through the bosom of inert substance, fohat impels it to activity, and guides its primary differentiations on all the seven planes of cosmic consciousness. there are thus seven protyles (as they are now called, while aryan antiquity called them the seven prakriti, or natures

to atoms and molecules takes its rise subsequent to the evolution of the seven protyles. it is the last of these- having recently detected the possibility of its existence on our plane- that mr. crookes is in search of[[vol. 1, page] 329 the universal illusion. vehicle of matter; that is to say, on this our plane, wherein human consciousness in its normal state cannot soar beyond what is known as transcendental metaphysics, it is only through some molecular aggregation or fabric that spirit wells up in a stream of individual or sub-conscious subjectivity. and as matter existing apart from perception is a mere abstraction, both of these aspects of the absolute- cosmic substance and cosmic ideation- are mutually inter-dependent. in strict accuracy- to avoid confusion and misconception- the t

comprehend the idea underlying every ancient cosmology necessitates the study, in a comparative analysis, of all the great religions of antiquity; as it is only by this method that the root idea will be made plain. exact science- could the latter soar so high, while tracing the operations of nature to their ultimate and original sources- would call this idea the hierarchy of forces. the original, transcendental and philosophical conception was one. but as systems began to reflect with every age more and more the idiosyncracies of nations; and as the latter, after separating, settled into distinct groups, each evolving along its own national or tribal groove, the main idea gradually became veiled with the overgrowth of human fancy. while in some countries the forces, or rather the intellige

ter which came the "mechanical" forces. these have now settled in life as "modes of motion" and the aether has become more mysterious and problematical than ever. more than one man of science objects to such crude materialistic views. but then since the days of plato, who repeatedly asks his readers not to confuse incorporeal elements with[[vol. 1, page] 492 the secret doctrine. their principles- transcendental or spiritual elements; from those of the great alchemists, who, like paracelsus, made a great difference between phenomenon and its cause, or the noumenon; and grove, who, though he sees "no reason to divest universally diffused matter of the functions common to all matter" yet uses the term forces where his critics "who do not attach to the word any idea of a specific action" say f

than as a concretion of forces" or that "force is nothing without mass, and mass is nothing without force- for one is the noumenon and the other the phenomenon. again; schelling, when saying that "it is a mere delusion of the phantasy that something, we know not what, remains after we have denuded an object of all the predicates belonging to it- could never have applied the remark to the realm of transcendental metaphysics. it is true that pure force is nothing in the world of physics; it is all in the domain of spirit. says stallo "if we reduce the mass upon which a given force, however small, acts to its limit zero- or, mathematically expressed, until it becomes infinitely small- the consequence is that the velocity of the resulting motion is infinitely great, and that the 'thing. is at

sound- another "mode of motion" no doubt, a sensation caused like[[vol. 1, page] 566 the secret doctrine. colour by vibrations? fully as we believe in these vibrations as the proximate- the immediate- cause of such sensations, we as absolutely reject the one-sided scientific theory that there is no factor to be considered as external to us, other than etheric or atmospheric vibrations* there is a transcendental set of causes put in motion- so to speak- in the occurrence of these phenomena, which, not being in relation to our narrow range of cognition, can only be traced to their source and their nature, and understood by the spiritual faculties of the adept. they are, as asclepios puts it to the king "incorporeal corporealities- such as "appear in the mirror" and "abstract forms" that we s

, ever and eternally homogeneous, except during its periodic existence, when it differentiates its universal diffusion throughout infinite space; and the gradual formation of sidereal bodies from it. they taught the revolution of the heavens, the earth's rotation, the heliocentric system, and the atomic vortices- atoms- in reality souls and intelligences. but those "atomists" were spiritual, most transcendental, and philosophical pantheists. it is not they who would have ever conceived, or dreamt that monstrous contrasted progeny, the nightmare of our modern civilized race; namely- inanimate material, self-guiding atoms, on the one hand, and an extra-cosmic god on the other. it may be useful to show what, in the teachings of the old initiates, the monad was, and what its origin. modern exa

pied by our earth- saw pass in one quarter of an hour, 16,000 stars; and applying this calculation to the totality of the "milky way" he found in it no less than 18 (eighteen) millions of suns- one wonders no longer that laplace, in conversation with napoleon i. should have called god a hypothesis- perfectly useless to speculate upon for exact physical science, at any rate. occult metaphysics and transcendental philosophy will alone be able to lift the smallest corner of the impenetrable veil in this direction[[vol. 1, page] 577 cyclic fall of the gods. should have selected a god against whose commandments jesus was the first one to rise in rebellion. the planetary origin of the monad (soul) and of its faculties was taught by the gnostics. on its way to the earth, as on its way back from t

an element which would fit into the place- an occultist would respectfully remark to him that the latter hypothesis can only hold good, if the septenary arrangement of atoms is not interfered with. this is the one law, and an infallible method that must always lead to success, one who follows it[[vol. 1, page] 587 puranas versus royal society. instance, the mystical signification, alchemical and transcendental, of the many imponderable substances that fill interplanetary space, and which, interpenetrating each, are the direct cause, at the lower end, of the production of natural phenomena manifesting through vibration (so-called. the knowledge of the real (not the hypothetical) nature of ether, or rather of the akasa, and other mysteries, in short, can alone lead to the knowledge of force

BLUE EQUINOX

is are gods of sorts, either perfect men or what one may cali natural gods, who occupy eternity in a ceaseless contemplation of the universe. the master of the temple, as he is in himself, is a rather similar person. narjol is the path-treader, not a paraffin-purgative. 13. before thou canst approach the last, o weaver of thy freedom, thou hast to master these paramitas of perfection. the virtues transcendental six and ten in number.along the weary path. we now get back to the paramitas, and this treatise is apparently silent with regard to them. does any one regret it? it isn.t the path that is weary: it is the sermons on the way. 14. for, o disciple! before thou wert made fit to meet thy teacher face to face, thy master light to light, what wert thou told? the old trouble recurs. we cann

BOOK OF PLEASURE

he unenlightened. with what they can identify their own delusion of fear they call truth. they never see this similarity and the quintessence of religions, their own poverty of imagination and religion's palliation. better is it to show the essential difference of religions. it is as well to know that various means; is not their object to deceive and govern? surely then, for the attainment of the transcendental, god and religion should have no place. some praise truth so-called, but give it many containers; forgetting its dependence they prove its relationship and paradox, the song of experience and illusion. paradox is not "truth, but the truth that anything can be true for a time. what supersedes paradox and its implicit("not necessary, i will make the foundation of my teaching. let us d

life or another, i cannot uphold their doctrines. their criterion for enjoyment-death! better it were a man renounce them all, and embrace his own invincible purpose. he cannot go further, and this is his only release. by it he may put his pleasure where he will, and find satisfaction. the book of pleasure (self love) get any book for free on: www.abika.com 7 the consumer of religion kia, in its transcendental and conceivable manifestation. of name it has no name, to designate. i call it kia i dare not claim it as myself. the kia which can be expressed by conceivable ideas, is not the eternal kia, which burns up all belief but is the archetype of "self" the slavery of mortality. endeavouring to describe "it" i write what may be but not usually-called the "book of lies*(1. the unorthodox o

r consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions*(1) about this "self; all conception is the dual principle, the law which is its conception*(2) the unmodified sex principle refracted through the dual principle emanates the infinite variety of emotions or sexualities, which may be called its ramifications. the transcendental law, the law and testament of the "new" the law of kia is its own arbiter, beyond necessitation, who can grasp the nameless kia? obvious but unintelligible, without form, its design most excellent. its wish is its superabundance, who can assert its mysterious purpose? by our knowledge it becomes more obscure, more remote, and our faith-opacity. without attribute, i know not its name

er's body, he has that sigil or its emergency. this, although not his original purpose, he will and exceedingly amiable*(2) laughter in this case. by these means there is no desire beyond fulfilment, no accomplishment too wonderful, depending on the amount of free belief*(3*(3) it may be done by localizing desire to one sense, hence by this formula using the ear as the vehicle, one hears the most transcendental music ever conceived, being the voices and harmony of every conceivable animal and human existence and so with each sense. men of small pleasure and enterprise, oblivious of your purpose, fault-finding, avaricious, sinful, who cannot live without women or enjoy without pain, fearsome, inconstant, diseased, and withered, dependent, cruel, deceived, and liars, the worst of men! know

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

of the power and the advantages of regular meditation. they have used it, developing it into a fine art through which they have learned to control the mind, overcome sickness, separate themselves from problems and fears, develop psychic abilities and expand philosophy and knowledge of universal law. today, in the western world, there is an evergrowing awareness of these benefits of meditation. tm transcendental meditation, yoga, silva mind control all these and many more are now common, turning up in everyday conversations not only among wiccans and other occultists, but among ordinary, everyday folk. the trouble is that, in listening to these conversations, it quickly becomes obvious that many are mere dabblers in this realm. many are confused "which technique is best "why am i getting no

. light incense, light day candle. light petitioner's candle (petitioner= meditator, thinking of yourself, and say "this candle is myself, burning steady and true" light lt. blue candles 1 and 2 and say "here do i find peace and tranquility. a place apart, where i may safely meditate and grow in spirituality" settle into meditation in your own particular pattern (e.g. as detailed in lesson seven: transcendental, man-trie yoga, or whatever you have found to be best for you. during your meditation envision yourself (or another, if working for someone else) completely well and healed. at the end of your meditation, extinguish the candles in the opposite order to the way you lit them. here is a further candleburning ritual, this time specifically for regaining good health. to regain (or retain

DAVIDSON DAN SHAPE POWER

y that advanced technology existed on the earth, rivaling our own, over 6000 year ago. a recent test case by japanese scientists to duplicate the effort with modern construction technology and engineering failed. 4.3 mathematical relationship of the great pyramid the great pyramid has a base to height ratio of 2 to sqrt(phi- fi, where phi is the golden ratio and is equal to (1+sqrt(5)/2. phi is a transcendental number in that it is a non-terminating decimal. because of this, phi, from a resonance point of view, would have an infinite number of harmonic resonance points. resonance is a key factor in all areas of physics, including nuclear physics, quantum mechanics, electrical engineering, antenna design, etc. phi is also related to the fibonacci series where each succeeding number is forme

ess aetheric force focused at the vertices as one progresses from the cube through the icosahedron. this is because we are getting closer and closer to the sphere which could be thought of as an infinite sided regular solid. figure 5.2.4-1. aetheric concentration within a tetrahedron 5.3 the mathematics of sacred geometry 5.3.1 pi pi (n, the ratio of a circle's circumference to its diameter, is a transcendental or irrational number. this means that it is a number which cannot be defined as the ratio of two whole numbers and the resultant division is a non-terminating number. pi is approximately equal to 3.14159. pi is built into the geometry of the great pyramid in egypt with amazing accuracy and proves the builders were technologically advanced enough to signal later civilizations that ad

non-terminating number. pi is approximately equal to 3.14159. pi is built into the geometry of the great pyramid in egypt with amazing accuracy and proves the builders were technologically advanced enough to signal later civilizations that advanced technologists were on the earth long ago. 5.3.2 the golden mean (phi) the golden mean or golden ratio, referred to by the greek letter phi is another transcendental or irrational number. this number was also built into the geometry of the great pyramid. the golden mean occurs naturally in nature such as the shape of chambered nautilus shell, and the spiral of sunflower seeds in the flower. phi is approximately equal to 1.618034. the golden mean is defined by splitting a straight line in such a way that the ratio of the line to the larger portio

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

olor yellow. keywords include: loudly, proudly, powerfully, creatively, dramatically, heartily, need for recognition, pleasure seeking, dramatically. levi-zaed, eliphas [nee alphonse louis constant: famous 19th century occultist whose writings helped begin the "french occult revival" that led to the founding of the hermetic order of the golden dawn [g.d. wrote several influential works including, transcendental magic, and interpreted, the book of splendor. levitation: the occult suspension of a physical body without apparent support. usually applied to the suspension of a human being. christian saints, hindu yogis, and victorian spirit mediums were sometimes credited with this ability. libra "the scales" in astrology (q.v, the seventh sign of the zodiac (q.v) having the qualities of cardin

DION FORTUNE MYSTICAL QABALA

tive existence 1. the esotericist, when endeavouring to formulate his philosophy for communication to others, is confronted by the fact that his knowledge of the higher forms of existence is obtained by a process other than thought; and this process only commences when thought is left behind. consequently it is only in that region of consciousness which transcends thought that the highest form of transcendental ideas is known and understood; and it is only to those who are able to use this aspect of consciousness that he can communicate his ideas in their original form. when he wants to communicate these ideas to those who have had no experience of this mode of consciousness, he must either crystallise them into form or fail to convey any adequate impression. mystics have used every imagin

to kether, are regarded as representing the roots of the four elements of earth, air, fire, and water further bears out this association. we may look, then, to kether as the fountain-head of the elements. this concept clears up many occult and metaphysical difficulties that occur if we limit their operation to the astral plane and regard elementals as little better than devils, as some schools of transcendental thought appear to do. 22. the whole question of the angels,archons,and elementals is a very vexed and very important one in occultism, because its practical application to magic is immediate. christian thought can tolerate with an effort the idea of archangels, but the ministering spirits, the messengers who are flames of fire, and the heavenly builders, are alien to its theology; g

enclature bear this out. from the point of view of kether it is a child; from the point of view of malkuth it is a king; and from the point of view of the transmutation of force it is a sacrificed god. mystical qabala page 129 2. macrocosmically, that is to say from the kether standpoint, tiphareth is the equilibrium of chesed and geburah; microcosmically, that is to say from the point of view of transcendental psychology, it is the point where the types of consciousness characteristic of kether and yesod are brought to a focus. hod and netzach equally find their synthesis in tiphareth. 3. the six sephiroth, of which tiphareth is the centre, are sometimes called adam kadmon, the archetypal man; in fact, tiphareth cannot rightly be understood save as the central point of these six, wherein

esidency of god the father; and the regenerative ethical aspect of religion, which is the exoteric aspect for this epoch, is under the presidency of god the son in fiphareth. 21. the initiate, however, transcends his epoch, and aims at uniting all three modes of adoration in his worship of deity as a trinity in unity; the son redeeming the pantheistic nature worship from debasement and making the transcendental father comprehensible to human consciousness, for "whoso bath seen me hath seen the father" 22. tiphareth, however, is not only the centre of the sacrificed god, but also the centre of the inebriating god, the giver of iliumination. dionysos is assigned to this centre [page 194] as well as osiris, for, as we have already seen, the central pillar is concerned with the modes of consci

head of god the father, but starts as a small thing, humbly laid among the beasts and not even housed in the? i1?n with the humans. the first glimpses of mystical experience must perforce be very limited because we have not had time to build up through experience a body of images and ideas that shall serve to represent them. these can only be got together with mystical qabala page 133 time, each transcendental experience adding its quota and subsequent rational meditation organising them. 26. mystics are very apt to make the mistake of thinking that they are following the star to the place of the sermon on the mount, not to the manger at bethlehem, the birth-place. it is here that the method of the tree is so valuable, enabling the transcendent to be expressed in terms of symbolism, and s

standing of the soul of adam kadmon, which consists of the "infiuxes of the emanations" that we can interpret his anatomy in terms of function, which is the only way in which anatomy can be intelligently appreciated. it is because mystical qabala page 140 science is content largely to be descriptive, and shrinks from purposive explanations, that it is so barren of all philosophical import. 64. in transcendental psychology, which is the anatomy of the microcosm, the breast is the correspondence assigned to tiphareth. in the breast are the lungs and the heart, and immediately below these organs, and intimately connected with them and controlling them, is the greatest network of nerves in the body, known as the solar plexus, aptly so named by the ancient anatomists. the lungs maintain a singu

DION FORTUNE PSYCHIC SELF DEFENSE

fact, what hard work it is, and one cannot possibly imagine anybody putting them selves to the trouble of doing it over long periods of time without a very definite motive. i have, however, heard of a well-authenticated case of a woman who had a liaison with a married man attacking his wife in this way. i have also myself known of two cases in which a certain individual, at one time prominent in transcendental circles, in connection with what the newspapers impolitely called his "prayer shop" and equally well known in the city in connection with his efforts to obtain gold from sea-water, used telepathic suggestion in order to induce the signing of cheques and documents. before a visitor was expected for an interview, he would sit down and concentrate upon him. so strong was the influence

DONALDTYSON MIRACLES

of god. they inflame themselves with prayer and practice austerities in pursuit of their art. yet christian theologians cannot accept alchemical change as a holy miracle since alchemy is by them classed as a form of magic, and all magic is condemned as evil by the church. they must reject the possibility of true alchemical transformation. my own view is that miracles, true miracles, do involve a transcendental spiritual power and draw upon the divine source that underlies the material universe. however, i see no reason why an alchemist or a magician may not access this power just as effectively as a devout religious worshipper. magic is not something that lies outside the bounds of religion, it is the power that energizes religion and renders possible miraculous events in a religious cont

EMPERORS NEW RELIGION CHURCH OF SATAN

gion, not as a religion [33, p. 35] the term religion has connotations that followers of religious groups often prefer to avoid. these groups typically make no direct use of anthropomorphic gods, which is a hallmark of traditional religions and silently implied by the term religion. instead they see themselves as groups that follow a specific philosophy formulated by the founder. for example, the transcendental meditation program describes itself as a technique and spurns the term religion (and even went to court to avoid it, but sociologists agree that the organization is a religion [31, p. 20. there are clear distinctions between religions and philosophies, and the differences in the behavior of followers of a religion and followers of a philosophy are reasonably well defined among socio

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

cording to julius africanus, was equally efficacious either way. according to serenus sammonicus, it was used as a spell to cure asthma. abracalan, or aracalan, another form of the word, is said to have been regarded as the name of a god in syria and as a magical symbol by the jews. it seems doubtful whether the abracadabra, or its synonyms, was really the name of a deity. sources: levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1970. abraham the jew (ca. 1362.ca. 1460) little biographical information exists concerning this german jew, who was an alchemist, magician, and philosopher, ca. 1400. what is known is mostly derived from a manuscript in the archives of the bibliotheque de l arsenal, paris, an institution rich in occult documents. written

w of alchemy, argues forcefully that the real quest is for gold. it is constantly impressed upon the reader, however, in the perusal of esteemed alchemical works, that only those who are instructed by god can achieve the grand secret. others, again, state that while a novice might possibly stumble upon it, unless guided by an adept the beginner has small chance of achieving the grand arcanum. the transcendental view of alchemy, however, rapidly gained ground through the nineteenth century. among its exponents was a. e. waite, who argued, the gold of the philosopher is not a metal, on the other hand, man is a being who possesses within himself the seeds of a perfection which he has never realized, and that he therefore corresponds to those metals which the hermetic theory supposes to be cap

, but damis may be a literary fiction. the work seems largely a romance; fictitious stories are often introduced, and the whole account is mystical and symbolical. nevertheless, it is possible to glimpse the real character of apollonius beyond the literary artifices of the writer. the purpose of the philosopher of tyana seems to have been to infuse into paganism practical morality combined with a transcendental doctrine. he himself practiced a very severe asceticism and supplemented his own knowledge by revelations from the gods. because of his claim to divine enlightenment, some would have refused him a place among the philosophers, but philostratus holds that this in no way detracts from his philosophic reputation. he points out that pythagoras, plato, and democritus used to visit easter

n: george redway, n.d. hack, gwendolyn k. modern psychic mysteries: millesimo castle, italy. london: rider [1929. holms, a. campbell. the facts of psychic science and philosophy collated and discussed. london, 1925. reprint, new hyde park, n.y: university books, 1969. richet, charles. thirty years of psychical research: being a treatise on metaphysics. new york: macmillan, 1923. zollner, j. c. f. transcendental physics. london, 1880. reprint, boston, mass: colby and rich, 1881. apro see aerial phenomena research organization apro bulletin publication of the aerial phenomena research organization, a long-established body sponsoring conferences on ufos. the bulletin began a decline in the 1970s due to loss of support by apro and was discontinued in the 1980s. aquarian age an age of universal

veh and interpreted by the sound ararita, thus expressing the triplicity of the secondary kabalistic principle, the dualism of the means and the equal unity of the first and final principle, as well as the alliance between the triad and the triad and the tetrad in a word composed of four letters, which form seven by means of a triple and double repetition (see also kabala) sources: levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1972. arbatel a magical ritual published at basle in 1575. the text is in latin and appears to have been influenced by paracelsus. it is of christian, not jewish, origin, and although the authorship is unknown, it is probably the work of an italian. only one of its nine volumes still exists: dealing with the institutions

, england: turnstone press, 1984. arcanum, great the great secret that was supposed to lie behind all alchemical and magical striving. god and nature, alike, wrote eliphas levi, have closed the sanctuary of transcendent science. so that the revelation of the great magical secret is happily impossible. elsewhere he states that it makes the magician master of gold and light. sources: levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1972. archaeus project a private foundation first formed to study techniques for detection and measurement of bioenergetic fields.electric, magnetic, and physical.and their application to diagnosis and treatment of disease. the project once issued the bimonthly newsletter artifex and the scholarly journal archaeus, which

the seal of the order s grand master. at a later date, when british occultist aleister crowley became head of the british section, he took the name baphomet as his motto. he had previously wrestled with the numerological significance of the name. sources: crowley, aleister. the confessions of aleister crowley. edited by john symons and kenneth grant. new york: hill and wang, 1969. levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1972. partner, peter. the murdered magicians: the templars and their myth. oxford: oxford university press, 1981. reprint, n.p: crucible, 1987. wright, thomas. narratives of sorcery and magic. london: r. bentley, 1851. reprint, detroit: grand river books, 1971. baptism of the devil it was said that at the witches sabbat c

-gita and completing his translation and commentary on srimad-bhagavatam and a variety of other writings. he kept up a voluminous correspondence and taught his devotees the basics of krishna devotion. like his devotees, he spent much time chanting the hare krishna mantra, and his devotees reported that he sometimes exhibited such emotional transports as weeping and dancing. they regarded him as a transcendental being and gave him the title h.d.g..his divine grace. prabhupada saw his movement spread internationally, and he experienced the harsh criticism of the new anticult movement. swami bhaktivedanta died of heart failure on november 14, 1977, at the age of 81, at vrindavana, india, the district in mathura where sri krishna spent his childhood. by the late 1970s iskcon had some 5,000 ame

he majored in english. following graduation in 1974, he earned his graduate degrees in political science from san francisco state university (m.a, 1979) and washington university in st. louis, missouri (ph.d, 1982. he taught at the university of california at los angeles for two years (1984.86) before joining the faculty at emory university in 1986. along the way he had taken the basic course in transcendental meditation, a practice he continues to the present. quite apart from his expertise in political science, brown developed an interest in what he terms nonlinear interdependencies in human affairs, and in 1995 completed a book, serpents in the sand: essays in the nonlinear nature of politics and human destiny. he also developed an interest in remote viewing, a form of clairvoyance. in

raterrestrials, and a message for mankind (1999. in these books he asserts that martians now live among us and seek out help, and that the television series star trek was inspired by aliens as a means to prepare humanity for contact with extraterrestrials. in material that resembles channeling, he also claims contact with jesus, buddha, and guru dev (the guru of maharishi mehesh yogi, who brought transcendental meditation to the west. brown s opinions inadvertently led to his involvement in an unfortunate affair in 1997. in november of 1996, he was a guest on the art bell show, a late-night radio show that features interviews with people who espouse a variety of psychic experiences. that evening the question arose of a photograph of the recently discovered hale-bopp comet. the photo seemed

ve been of non- celtic and even non-aryan origin; that is, the earliest non- aryan or so-called iberian or megalithic people of britain introduced the immigrant celts to the druidic religion. the druids were magi as well as hierophants, in the same sense that the american indian medicine man was both magus and priest. that is, they were medicine men on a higher scale, possessing a larger share of transcendental knowledge than the shamans of more barbarous races. they may be linked to the shaman and the magus of medieval times. many of their practices were purely shamanistic, while others were more closely connected with medieval magical rites. the magic of druidism had many points of comparison with other magic systems and seems to have approximated more closely to the type of black magic

be linked to the shaman and the magus of medieval times. many of their practices were purely shamanistic, while others were more closely connected with medieval magical rites. the magic of druidism had many points of comparison with other magic systems and seems to have approximated more closely to the type of black magic that desires power for the sake of power alone rather than any of the more transcendental type. it included the power to render oneself invisible, to change the bodily shape, to produce an enchanted sleep, to induce lunacy, and to cast spells and charms that caused death. power over the elements was also claimed, as in the case of broichan, a caledonian druid who opposed saint columba, as related in st. adamnan s life of st. columba: broichan, speaking one day to the hol

magic has spread through the west, though it has never been the most popular of activities due to its stringent requirements. several groups, such as the ordo templi orientis, have become international organizations. sources: howe, ellic. the magicians of the golden dawn. london: routledge and kegan paul, 1972. king, francis. ritual magic in england. london: neville spearman, 1970. levi, eliphas. transcendental magic. london: g. redway, 1896. reprint, new york: samuel weiser, 1970. melton, j. gordon, and isotta poggi. magic, witchcraft, and paganism in america: a bibliography. new york: garland publishing, 1992. shah, idries. the secret lore of magic. london, 1957. reprint, new york: citadel press, 1957. waite, arthur e. the book of black magic and of pacts. london: george redway, 1898. re

brotherhood gave him a new name, tattenaiananda, one who bestows the gifts of god and liberated bliss. in the astral physics school, tat demonstrated and taught various psychic abilities from clairvoyance to seeing auras. the work led naturally to the opening of the church early the next year. the church is an eclectic spiritualist church centered upon belief in the one god, whom tat refers to as transcendental consciousness. basic to the practice of church members is the rainbow bridge meditation, a special meditation technique designed to bridge the gap between the conscious self and the white light of god. the church is headed by a board of directors and tat as church president. its international headquarters is at hcr 1 box 57009, keaau, hi 96749-9407. its internet site is at http/ www

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

there was a great distinction between those practitioners of magic whose minds were illuminated by a high mystical ideal and those persons of doubtful occult position, like the comte de saint germain and others. magic encyclopedia of occultism& parapsychology. 5th ed. 958 at the beginning of the seventeenth century there were many great alchemists in practice who were also devoted to research on transcendental magic, which they carefully and successfully concealed under the veil of hermetic investigation. these included michael maier, robert fludd, cosmopolite, jean d espagnet, samuel norton (see thomas norton, baron de beausoleil, j. van helmont, and eirenaeus philalethes (see also alchemy. the eighteenth century was rich in occult personalities, for example, the alchemists lascaris mart

sexuality, magic& perversion. london: neville spearman, 1971. reprint, new york: citadel press, 1972. levi, eliphas. the history of magic. london: rider, 1913. reprint, new york: david mckay, 1914. the mysteries of magic: a digest of eliphas levi. edited by a. e. waite. london, 1886. reprint, new hyde park, n.y: university books, 1974. encyclopedia of occultism& parapsychology. 5th ed. magic 959. transcendental magic. london, 1896. rev. ed. london: rider, 1923. melton, j. gordon, and isotta poggi. magic, witchcraft, and paganism in america: a bibliography. new york: garland, 1992. o keefe, daniel lawrence. stolen lightning: the social theory of magic. new york: continuum, 1982. seligmann, kurt. the history of magic. new york: pantheon books, 1948. reprinted as magic, supernaturalism, and r

scribed with the signs of the moon, venus, and saturn. the wreaths were of vervain and cypress, and the perfumes burned were aloes, camphor, and storax (see also ceremonial magic; magic; magical diagrams; magical instruments and accessories) sources: knight, gareth. the practice of ritual magic. toddington, england: helios book service, 1969. reprint, new york: samuel weiser, 1976. levi, eliphas. transcendental magic. london: g. redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of ceremonial magic. london: rider, 1911. reprint, new york: bell, 1969. magic circle an important part of ceremonial magic was the drawing of a magic circle around the magician to protect him from the malice of evil spirits that he might invoke to perform his will. the circle was

llowers. sources: cameron, charles. who is guru maharaj ji? new york: bantam books, 1973. mahararj ji, guru. the living master. denver, colo: divine light mission, 1978. maharishi mahesh yogi (ca. 1911) a modern hindu guru who began a worldwide spiritual regeneration movement in the late 1950s. the movement, now led by the world plan executive council, is best known for promoting the technique of transcendental meditation (tm. maharishi was born mahesh brasad warma, around the year 1911. originally a physics graduate of allahabad university, india, he worked for a time in a factory, then studied spiritual science for some years under swami brahmananda saraswati shankaracharya of jyotir math, a teacher of traditional hindu transcendentalism. after the death of his teacher in 1953, the mahar

ars under swami brahmananda saraswati shankaracharya of jyotir math, a teacher of traditional hindu transcendentalism. after the death of his teacher in 1953, the maharishi spent some time trying to develop his own simplified version of traditional hindu meditation. in 1958 he designed the science of creative intelligence for the regeneration of the whole world through meditation, known widely as transcendental meditation. in a simple initiation ceremony, the guru bestowed a mantra (or word of power, which the pupil repeated during a meditation period each day. in this easy technique, the pupil could, it has been claimed, bypass normal intellectual activity and tap a limitless reservoir of energy and creative intelligence. the system spread around the world through the 1960s but was given

to seelisberg, switzerland, and in 1979 established maharishi international university in fairfield, iowa, where they mix courses in tm and academic curriculum. they plan to open an eastern campus in antrim, new hampshire. the maharish was worth $3.5 billion in 1998 and oversaw nearly 1,000 tm centers around the world. sources: bainbridge, william sims, and daniel h. jackson. the rise and fall of transcendental meditation. in the future of religion. edited by rodney stark and william sims bainbridge. berkeley: university of california press, 1985. jefferson, william. the story of maharishi. new york: pocket books, 1976. mahesh yogi, maharishi. the science of being and art of living. london: international srm publications, 1966. mason, paul. the maharishi: the biography of the man who gave

son, william. the story of maharishi. new york: pocket books, 1976. mahesh yogi, maharishi. the science of being and art of living. london: international srm publications, 1966. mason, paul. the maharishi: the biography of the man who gave transendental meditation to the west. shaftesbury, dorset, uk: element books, 1994. orme-johnson, david w, and john t. farrows, eds. scientific research on the transcendental meditation program: collected papers, i. seelisberg, switzerland: maharishi european research university press, 1977. white, john. everything you want to know about tm, including how to do it. new york: pocket books, 1976. mahatma letters communications allegedly from the mahatmas (masters or adepts) of the theosophical society to helena petrovna blavatsky and other leading theosoph

s of the chakras. most yogic traditions use some form of mantra initiation, which transmits a particular mantra from guru to student. spiritual mantras common in india include variants of the hari rama, hari krishna formula, made popular in the west by members of the international society for krishna consciousness, and the gayatri mantra, normally recited by brahmins during meditation on the sun. transcendental meditators also reportedly use mantras in their practices. hari om is a common healing mantra performed regularly by the sivananda ashram in rishikesh, india, which invokes vishnu (hindu god) to take away illnesses and offenses. shiva hara shankara, as chanted by indira devi s ashram in poona, india, asks the lord shiva to free us from the bondage of life. the shiva mantra implores

ationship to the masters. much of western occultism derives from romantic concepts of adepts with magical powers, but in hinduism, mystical awareness of god-realization is considered superior to paranormal feats, and to the hindu pupil, the master is his guru, or spiritual teacher. the term mahatma is used to indicate a special guru or great soul, and maharishi or maharshi denotes a great sage of transcendental wisdom. another sanskrit term paramahansa (literally greatest swan) is given to a very exalted mystic. the primary masters claimed by helena petrovna blavatsky, one of the founders of theosophy, were: koot hoomi lal singh (usually signing letters k.h, the master morya (known as master m, master ilarion or hilarion (a greek, djual khul (or d.k, and the maha chohan. sources: jinarajad

the paranormal materializing and dematerializing process. the linkages, however, were not permanent, as the leather rings separated again after a few seconds, a curious echo of the margery experiments. sources: richards, john thomas. sorrat: a history of the neilhardt psychokinesis experiments, 1961.1981. metuchen, n.j: scarecrow press, 1982. teitze, thomas. margery. new york: harper& row, 1973. transcendental physics: an account of experimental investigations from the scientific treatises of johann carl friedrich zollner. translated by charles c. massey. london: w. h. harrison, 1882. reprint, new york: arno press, 1976. maxwell, joseph (ca. 1933) attorney-general at the court of appeal at bordeaux and prominent french psychic investigator. the chance reading of a book on theosophy gave h

iseases is in moral disorders; we must begin by healing the soul, and then the cure of the body will follow quickly. some of these concepts have been revived in the modern new age concept of holistic medicine. sources: hartmann, franz. the life and teachings of paracelsus. london: george redway, 1887. reprinted with the prophecies of paracelsus. blauvely, n.y: rudolf steiner, 1973. levi, eliphas. transcendental magic. london: george redway, 1896. rev. ed. london: william rider, 1923. paracelsus. the archidoxes of magic. translated by robert turner. london, 1656. reprint, new york: samuel weiser, 1975. medieval magic in the belief of the medieval professors, the science of magic conferred upon the adept power over angels, demons (see demonology, elementary spirits, and the souls of the dead

nd it seems likely that the entities evoked might be deceptive as to their nature. sources: de villars, l abbe de montfaucon. comte de gabalis. paris, 1670. reprint, london: old bourne press, 1913. the greater key of solomon. translated by s. l. macgregor mathers. london: george redway, 1888. levi, eliphas. the history of magic. london: william rider, 1913. reprint, new york: samuel weiser, 1971. transcendental magic. london: george redway, 1896. reprint, new york: samuel weiser, 1970. shah, sayed idries. oriental magic. london: rider, 1956. the secret lore of magic. london: frederick muller, 1956. waite, arthur e. the book of ceremonial magic. london: william rider, 1911. reprint, new york: bell, 1969. the holy kabbalah. london: williams& norgate, 1929. reprint, new hyde park, n.y: univer

n was spiritual illumination transcending individuality and extending the consciousness beyond time, space, and causality, but also interfusing it with the everyday duties and responsibilities of the individual. thus it was not necessary for an illuminated individual to renounce the world, and there are stories in hindu scriptures of kings and princes who did not forsake their mundane tasks after transcendental experience. it is clear from consideration of the practices of many religions that meditation may be active or passive, depending upon the techniques employed and the degree of purification of the meditator. fixed concentration upon one mental image, sound, or center in the body is a passive mechanical technique that may bring relaxation, a sense of well-being, and other benefits, b

clear from consideration of the practices of many religions that meditation may be active or passive, depending upon the techniques employed and the degree of purification of the meditator. fixed concentration upon one mental image, sound, or center in the body is a passive mechanical technique that may bring relaxation, a sense of well-being, and other benefits, but is not in itself spiritual or transcendental in the traditional sense of those terms. the popular so-called transcendental meditation technique of maharishi mahesh yogi appears to be of this order, hence criticism from practitioners of other systems. in active meditation systems, there must be purification at all levels.physical, mental, emotional, and spiritual.and the mind is exercised creatively before it can transcend its

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ad white and pure as wool. and his raiment indescribable. 19 in the mahanirvana tantra, we find shiva described as: he who is white as camphor and the jasmine flower, the omnipresent one. 20 in sir john woodroffe s book the garland of letters, we find the translated inscription: she [small face as divine mother] stands upon the white, corpse-like shiva. he is white because he is the illuminating, transcendental aspect of consciousness. he is inert because he is the changeless aspect of the supreme, and she the apparently changing aspect of the same. in truth, she and he are one and the same, being twin aspects of the one. 21 in the torah, there are a variety of images alluding to the station of vast face, such as darkness al (li lit. upon) the face of the deep 22 we also find a prominent i

FULLER J F C SECRET WISDOM OF THE QABALAH

te a world revolution. nevertheless, i do not intend to touch upon this possibility in the present work; for all i will attempt is to show that the idea is valid. therefore my object is solely to examine and explain it, in order to establish it as a fact. j. f. c. f. secret wisdom of the qabalah page 3 contents preface 2 introduction 6 the mystical foundations of the world order. 6 the secrecy of transcendental knowledge 8 the jewish secret doctrines 9 chapter i 11 the wisdom of the qabalah 11 the qabalah 11 the origins of the qabala 12 the philosophy of the qabalah 13 equilibrium 15 philosophical comparisons 20 chapter ii 22 the cosmogony of the qabalah 22 the primal cause. 22 the sephirotic scheme 23 origin of the sephiroth 25 the ten sephiroth 27 chapter iii 36 the problem of good and e

uilibrium. chaos surrounds us, because the mysteries have been communicated to those unworthy to receive them, and not until the new body is endowed with a new mind will a new soul be born within it. such an equilibrium can alone be established through wonder- a stepping out from the finite towards the infinite, a transmutation of satan into god. secret wisdom of the qabalah page 8 the secrecy of transcendental knowledge transcendental knowledge is knowledge which transcends the intelligence, yet it need not therefore be knowledge which is beyond the focus of the mind. the differential calculus is common knowledge to the mathematician, and yet it is transcendental to the majority of mankind. so also with practically all science; it is in itself the perquisite of the few whom we call the wi

t, the hebrews considering them too secret and sublime a wisdom for the common eye. this wisdom is formed within a vast number of doctrines, such as the nature of god; the mystical cosmogony of the universe; the destiny of the universe; the creation of man; the immutability of god; the moral government of the universe; the doctrine of good and evil; the nature of the soul, angels, and demons; the transcendental symbolism of numbers and letters; the balancing of complementary forces, etc, etc. all these many problems are divided under two main headings, the theoretical and the practical qabalah; the first being again divided into the symbolical, dogmatic, and speculative branches. the first main division, that is the theoretical, is philosophical; the second is magical and is largely elabor

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ity, being immersed in more interesting things.9and this mystical elitism,thoughtchesterton, isnotpoetry.noris it reality:andthen the mystic comes andsaysthat a green tree symbolizes life. it is not so.life symbolizes a green tree. just in so far as we get into the abstract, we get away from the reality, we get46away from the mystery, we get away from the tree. and this is the reason that so many transcendental discourses are merely blank and tedious to us, because they have to. dowithtruth and beauty, and the destiny of the soul, and all the great, faint, faded symbols of the reality. and this is why all poetry is so interesting to us, because it has to dowithskies,withwoods,withbattles,withtemples,withwomen and wine,withthe ultimate miracles which no philosopher could create.in those ter

ition. we did so,buti kept a sharp look-out notwithstanding.nothingoccurred.eventually, however,'justasthemediumwas himselfbeginningto despair,thespasmodiccontortionwhichhad previously thrilled his frame increased, and an answer waswritten.idistinctly heardthewriting,thenthree rapswiththepoint. toshowthatit was finished.thequestion was answered partially. had brought with him a copy of zollner's 'transcendental physicsandhisquestion was a requestfortheauthor'snameto bewritten.presumablypartofthename appeared: tothecynic it was probablythatpartvisible onthespineofthebook,butwaite gives nofurtherdetails. more, however, was to follow 'after this the slate was cleaned and againputunder the tablewheni asked verbally is the spiritofmy sister present and able to communicate? or words tothateffect

ay to mysticism. even by the late 1880s,when .he was contributingtolight,already one of the leading spiritualist journals,waitewasexpoundingthe merits of mystical as opposed to psychic experiences. in .1890 he delivered a lecture to the london spiritualist alliance on'theinterior life fromthestandpoint of the mystics' 9. and dismayed. his spiritualist audience by insisting on thesuperiorityofthe 'transcendental-s-the inner experiencesofthemystic-overthemerely 'phenomenal, which included the phenomena of theseance-room.andjustas he startled the cultured readers oflight,so he confusedthemore simple-minded readers of its rival, themediumanddaybreak,withhis curious allegorical fairy255 tale 'prince starbeam, which had been published serially in its columns in 1889. this odd romance-had not the

enwaitedidwrite on mysticism proper (or, rather when he translated and annotated the works ofthosemysticswhoappealed to him),theroman catholicchurch-whichsaw itself as the arbiterofgood taste in suchmatters255assailed him 'a dreamer of dreams,ofa neo-gnostic type, ishowthe tablet typified saint-martin in its reviewofthelifeoflouisclaudedesaint-martin,adding for good measure that 'a re-hash of his transcendental vagariesmay perhaps do some mischief,butso far267as267we canseeitcan be of real use to no one, and is of the smallest possible interest'(20july1901).waite's translationofde senancour'sobermann(1903)was generally treated more kindly,butit was, after all, seen in termsofmatthewarnold's admiration for thebookand treated as aworkof literature rather than a mystical text.butnot all churc

e and sacred zeal to co-operate in the first mystic propaganda which has been seriously attempted in this century. ix to such we would proclaim, on the faith of an unbroken historical testimony, and on the evidence of innumerable witnesses, that it ispossiblein this life, and in this body, to know god, and that the processis enshrined in the secretlanguage of so-calledalchemy,in the allegories of transcendental freemasonry, in the occult initiations of the mysteries, and in the books of the christian mystics.xfrom the same circle of esoteric literature it is believed there may be elaborated the true methods for the(a)interior regeneration of humanity.(b)themanifestationofthe soul in man.(c)theunificationofthe soul and spirit, which arepneumaandpsyche.(d)thetransfigurationofthe body of man

d the gulf between actuality and poetry can be bridged by their means. xiasociety, brotherhood, or club, is in course of formation for the diffusion of the scientific andphilosophicaldoctrines of the light and the interior religion of the light, as they have been expounded by the children of the light,whoare the mystic seers of old, and for the exerciseofthe spiritual methods of perfection on the transcendental plane.thenumberofpostulants or members which the existing circle is at present prepared to receive isofnecessity limited. and earnest seekers after the interior knowledge of the soul, men and women of culture, intuition, and nature will alone be eligible.xiiit is designed in the first instance to take possession ofasuitable mansion in a convenient, london centre, which will be made

nquiry intothehermetic mystery was reissued in 1918withan introduction by w. l.wilmshurstand anappendixcontaining mrsatwood's'memorabilia. 5.amongwaite's lectures weretwotothelondonoccultsociety 'alchemy' on 16december1888 and'historyofrosicrucianism: an elucidatory sketch' on 23october1887.healso addressed the revd g. w. allen's 'christo-theosophical society' on three occasions;thelectures were 'transcendental science and transcendental religion, 5 march 1891;'theagnostic standpoint as the thresholdofmysticism, 14 may 1891; and'thecatholicdoctrineoftheosophy and mysticism, 28january1892. 6. waite's introductions varied inlengthfrom abrieftwo-pagenoteincollectaneachemicato a fifty-page study forthealchemicalwritingsofedwardkelly.7.thezodiacof lift, by marcellus palingenius stellatus,'nowfo

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

'thisis done by the hegemon.hierophant:'wehold your signed pledge to keep secret all things respecting thisorder.toconfirm it, i now askwhetheryouare willing to take a solemn obligation inthepresenceofourassem-appendixciiibly that you will keep inviolate the secrets and mysteries of this order.thereis nothing incompatible with your civil, moral or religious duties in this obligation, for although transcendental virtues may awake to a momentary life in foolish and wicked hearts, they cannot subsist in any unless the natural virtues are their throne. he who is the foundationofspirits comes not to break but to fulfil the law. are you ready to take this pledge?'candidate:'i am ready.'thehierophant proceeds to the e. of the altar,thehiereus to the n.w, and the hegemon to the s.w, thethreeoffice

GILBERT THE MAGICAL MASON

another way.from that by which they had come to seek for the babe jesus, and to worship him.thetalmud,mischna, and gemara refer to the belief in dreams as a divine means of givingmanknowledge through angelic messengers;ourenglish word angel comes to us from the greekaggeloswhich means a messenger.thefollowersofplato, and especiallytheneo platonists, believed that in dreams the earnest student of transcendental philosphy was taught by divine powers a knowledge of things relating to the higher life, to cosmic forces and world history. in greek myths, we findthatdreams were called sons ofnox-night,the mother of nemesis and of theparce,the fates.thedreams had an abode with two gates, oneoflvoryand one ofhorn;through one passed noble, and through the other false visions.*theold greek physician

GILBERT THE SORCERER AND HIS APPRENTICE

necessarily alone;itcannot multiply or. divide. directly, however, the unity comes into manifestation, it emanates the ten sephiroth, andnotill any particular order.ifone might symboliseitby an earthly image, when the time for manifestation arose the whole ten sephiroth flashed forth at once. these tenthescienceofnumbers167sephiroth consisted of the one and the trinity in unity, thereforejhethree transcendental, supernal, and uncognisable by man, and the seven cognisable by man. here we havetheseven principlesofman. sevenisthe key tothemosaic condition, and there we get the second key: the 7 days of creation, the 7. principles of man, the 7 great planets, the 7 archangels, and 7 angels, and soon, symbolised in every great religion;the 7 great gods and the 7 demons;andthesegods answer preci

GILBERT R A THE MASONIC CAREER OF A

es towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214-15. its true principles, according to waite, are these 'the foundation of all transcendental philosophy is the doctrine of interior regeneration, and its end is the perfect man. this also is the foundation, and such the end, of masonry (p. 213. these principles are now obscured, but can yet be recovered 'it has been corrupted by worldly wealth and magnificence; it has turned away its eyes from its objects. but the principles are there, and let us hope that within the ranks

ore freemasonry to its lost glory 'at the same time, we ask only a tentative faith. in a forthcoming "esoteric history of freemasonry he will find the 15[15] westcott pointed out the lack of copyright at the high council meeting (above. see p. 5 of the minutes 16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of ma

mystic doctrine, and not a 39[39] letter from yarker to waite, manchester 30 january, 1897. in the collection of the late geoffrey watkins 40[40] letter from waite to yarker, gunnersbury, 5 february 1897. formerly in the yarker library, now in private hands. 41[41] printed in light, for 2 july 1898 42[42] the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901. the book was to have been issued in 1900 by redway but his business had failed in the interim and was taken over by wellby. masonic rite devised by saint-martin to replace the elect cohens'43[43. he was also sceptical of 'papus's' claims as to saint-martin's masonic connections and advised his readers 'to bear in mind that upon historical questions the criter

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

t 3, section 3: the freemasons) azoth, or the star in the east (theosophical publishing society, 1893 (appendix ii: the secret of freemasonry) devil-worship in france, of the question of lucifer. a record of things seen and heard in the secret societies according to the evidence of initiates (redway, 1896) the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901 (appendix iv: martinism and the masonic rite of swedenborg) studies in mysticism (hodder& stoughton, 1906 (part ill, chapters 4, 5, 6 and 7 concern freemasonry) the secret tradition in freemasonry and an analysis of the inter-relation between the craft and the high grades in respect of their term of research (rebman, 1911) 2 vols. some deeper aspects of masoni

GNOSTIC CATECHISM

es towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214-15. its true principles, according to waite, are these 'the foundation of all transcendental philosophy is the doctrine of interior regeneration, and its end is the perfect man. this also is the foundation, and such the end, of masonry (p. 213. these principles are now obscured, but can yet be recovered 'it has been corrupted by worldly wealth and magnificence; it has turned away its eyes from its objects. but the principles are there, and let us hope that within the ranks

ore freemasonry to its lost glory 'at the same time, we ask only a tentative faith. in a forthcoming "esoteric history of freemasonry he will find the 15[15] westcott pointed out the lack of copyright at the high council meeting (above. see p. 5 of the minutes 16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of ma

mystic doctrine, and not a 39[39] letter from yarker to waite, manchester 30 january, 1897. in the collection of the late geoffrey watkins 40[40] letter from waite to yarker, gunnersbury, 5 february 1897. formerly in the yarker library, now in private hands. 41[41] printed in light, for 2 july 1898 42[42] the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901. the book was to have been issued in 1900 by redway but his business had failed in the interim and was taken over by wellby. masonic rite devised by saint-martin to replace the elect cohens'43[43. he was also sceptical of 'papus's' claims as to saint-martin's masonic connections and advised his readers 'to bear in mind that upon historical questions the criter

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

t 3, section 3: the freemasons) azoth, or the star in the east (theosophical publishing society, 1893 (appendix ii: the secret of freemasonry) devil-worship in france, of the question of lucifer. a record of things seen and heard in the secret societies according to the evidence of initiates (redway, 1896) the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901 (appendix iv: martinism and the masonic rite of swedenborg) studies in mysticism (hodder& stoughton, 1906 (part ill, chapters 4, 5, 6 and 7 concern freemasonry) the secret tradition in freemasonry and an analysis of the inter-relation between the craft and the high grades in respect of their term of research (rebman, 1911) 2 vols. some deeper aspects of masoni

GNOSTIC HANDBOOK

ages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at receptions of all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and kings. transcendental magic, eliphas levi. gnosticism and other ways of knowing in these days of science, technology and the rule of rationalism it is hard to grasp the ancient view of wisdom. knowledge was not simply to know about something, but to know something, to appreciate its place within the living cosmos (the great chain of being. the scientific model with its emphasis on experimentation and mat

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ception of all secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been the nurse or godmother of all intellectual forces, the key to all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. transcendental magic, eliphas levi. x gnostic theurgy page 13 the timeline where to begin? that is the question. the logical place might be at the beginning, but that opens the biggest can of worms within the gnostic system. for the gnostic, things are not as they seem and the material world is very different from that which is perceived at first examination. if we are to start at the beginning th

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

still be seen, but thanks to bartres, no similar information was likely to be forthcoming from the other three faces because of the arbitrary alterations imposed upon them. indeed, by drastically distorting the original shape and size of so much of the pyramid, the mexican restorer had possibly deprived posterity of some of the most important lessons teotihuacan had to teach. eternal numbers the transcendental number known as pi is fundamental to advanced mathematics. with a value slightly in excess of 3.14 it is the ratio of the diameter of a circle to its circumference. in other words if the diameter of a circle is 12 inches, the circumference of that circle will be 12 inches x 3.14= 37.68 inches. likewise, since the diameter of a circle is exactly double the radius, we can use pi to ca

rienting to discover that the great pyramid at giza (built more than 2000 years before the birth of archimedes) and the pyramid of the sun at teotihuacan, which vastly predates the conquest, both incorporate the value of pi. they do so, moreover, in much the same way, and in a manner which leaves no doubt that the ancient builders on both sides of the atlantic were thoroughly conversant with this transcendental number. the principal factors involved in the geometry of any pyramid are (1) the height of the summit above the ground, and (2) the perimeter of the monument at ground level. where the great pyramid is concerned, the ratio between the original height (481.3949 feet9) and the perimeter (3023.16 feet10) turns out to be the same as the ratio between the radius and the circumference of

urse had been laid down level in near-perfect symmetry and with near-perfect alignment to the cardinal points. then, as though to demonstrate that such tours-de-force of technique were mere trifles, the ancient master-builders had gone on to play some clever mathematical games with the monument s dimensions, presenting us, for example, as we saw in chapter twentythree, with an accurate use of the transcendental number pi in the ratio of its height to its base perimeter.15 for some reason, too, it had taken their fancy to place the great pyramid almost exactly on the 30th parallel at latitude 29 58 51. this, as a former astronomer royal of scotland once observed, was a sensible defalcation from 30, but not necessarily in error: for if the original designer had wished that men should see wit

erence. this ratio was 2pi (2 x 3.14) and to express it the builders had been obliged to specify the tricky and idiosyncratic angle of 52 for the pyramid s sides (since any greater or lesser slope would have meant a different height-to-perimeter ratio. in chapter twenty-three we saw that the so-called pyramid of the sun at teotihuacan in mexico also expressed a knowledge and deliberate use of the transcendental number pi; in its case the height (233.5 feet) stood in a relationship of 4pi to the perimeter of its base (2932.76 feet).11 the crux, therefore, was that the most remarkable monument of ancient egypt and the most remarkable monument of ancient mexico both incorporated pi relationships long before and far away from the official discovery of this transcendental number by the greeks.1

he first time, and not for the last, i was overwhelmed by a sense of contact with an ancient intelligence, not necessarily egyptian or mexican, which had found a way to reach out across the ages and draw people towards it like a beacon. some might look for treasure; others, captivated by the deceptively simple manner in which the builders had used pi to demonstrate their mastery of the secrets of transcendental numbers, might be inspired to search for further mathematical 8 the pyramids of egypt, p. 91. 9 ibid, p. 88. 10 or 51 50 35 to be exact, ibid, page 87; traveller s key to ancient egypt, p. 112. 11 see chapter twenty-three. 12 ibid. graham hancock fingerprints of the gods 309 epiphanies. bent almost double, my back brushing against the polished limestone ceiling, it was with such tho

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

bjective of an invocation is for you to identify yourselftemporarilywith the deity. the only magical instrument truely needed for an invocation (or evocation) is the wand (this is explained in enochian magic. however, a cup can be used for invocation (to unite) and a sword for evocation (to keep separate. in order to successfully invoke an enochian deity, a degree of samadhi (an advanced stage of transcendental meditation) is required. an outline of the primary stages is given below. 1. the form. first the symbolic forro of the deity must be carefully studied cantil you can hold a steady image in your mind. the attributes of the deity must be contemplated while you assume his form. 2. the voice. then you will hear the voice of the deity. the utterance of the deity must be in keeping with h

or objects. if so, ignore them and continue rising. the goal of this exercise is to rise aboye all forms into the vast formless void of the higher cosmic planes. this goal is far harder to achieve than you may thinic, but with practice and patience, it is likely that you will attain some degree of success. notes to step 4. a successful operation will result in a degree of samadhi, a state of deep transcendental meditation. this is equivalent to entering the formless cosmic planes of the aethyrs aboye un. whether you achieve this or not, you will inevitably reach a point where it is unbearable to continue to rise higher. when this point is reached (and it will vary from one person to another and from one day to another) you should begin to end the operation. notes to step 5. faithfully reco

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

s, and came into bad repute. some historians have confused the true illuminati with this latter movement. illumination.in the rosicrucian and mystical sense in particular, it refers to the enlightenment of the mind. this enlightenment, however, is not restricted to the intellectual. it means as well noetic experience, that is, a kind of intuitive knowledge imparted to the individual directly from transcendental sources such as the cosmic. rosicrucians also distinguish illumination from knowledge. the former is apperception or clear understanding as well as a mere accumulation of ideas gained from experience. imaging.imaging is the power of the mind to reproduce mental images. imaging is thus a form of visualization. when we image we 180 reassemble in our consciousness all of the detailed

n and also soul personality. philosopher's stone.the principal search of the alchemists was for a pure and penetrating matter which, when applied to the metals, plants, or vegetables, exalts them. this perfect essence, this soul of matter, imparts its nature to all that is brought into contact with it. this substance which transmits its perfect qualities was called the philosopher's stone. to the transcendental alchemists, the philosopher's stone was not a substance but the spiritual gnosis and exalted wisdom whose virtue transmutes man to a higher plane of consciousness and personal power. pineal and pituitary.glands which, in their physiological purpose, have to do with the regulating of various functions of the body such as the circulation of the blood, the growth of the bones and tissu

HAMIL THE ROSICRUCIAN SEER

eter of nature, to see her choicest productions mangled and bleeding, and smoking as sacrifices on the altars of every idol of den and tribe that physiology and philosophy have reason to abhor. for the rest, after the exposition by mr sandby of the 'contradictions' and 'poverty of ideas' exhibited in these developments of spiritualism, we fancy it is needless to enter farther into their claims as transcendental and authoritative revelations and 'unveilments of the secrets of future existence" london w. w.lloyd.[printed inthezoist,no. xxix (april1850.)curebymesmen"sm,withoutmedicine,ofacondemneddiseasedknee.communicated by mr hockley'theincredulity of the learned is hardly less hurtful to truth than the credulity of the vulgar. when a discovery like.animal magnetism is announced, in the dis

HELENA BLAVATSKY THE KEY TO THEOSOPHY

the vocabulary of the mysteries, was not in popular use. it was a mystic belief-practically proven by initiated adepts and priests-that, by making oneself as pure as the incorporeal beings-i.e, by returning to one's pristine purity of nature-man could move the gods to impart to him divine mysteries, and even cause them to become occasionally visible, either subjectively or objectively. it was the transcendental aspect of what is now called spiritualism; but having been abused and misconceived by the populace, it had come to be regarded by some as necromancy, and was generally forbidden. a travestied practice of the theurgy of iamblichus lingers still in the ceremonial magic of some modern cabalists. modern theosophy avoids and rejects both these kinds of magic and "necromancy" as being ver

keynote to the understanding of eastern philosophy, and which lies at the root of the divergence between the theosophical and spiritualistic teachings. and though it may draw upon us still more the hostility of some spiritualists, yet i must state here that it is theosophy which is the true and unalloyed spiritualism, while the modern scheme of that name is, as now practiced by the masses, simply transcendental materialism. q. please explain your idea more clearly. a. what i mean is that though our teachings insist upon the identity of spirit and matter, and though we say that spirit is potential matter, and matter simply crystallized spirit (e.g, as ice is solidified steam, yet since the original and eternal condition of all is not spirit but meta-spirit, so to speak, we maintain that the

an idealized and subjective continuation of earth-life. q. but if in devachan the spirit is free from matter, why should it not possess all knowledge? a. because, as i told you, the ego is, so to say, wedded to the memory of its last incarnation. thus, if you think over what i have said, and string all the facts together, you will realize that the devachanic state is not one of omniscience, but a transcendental continuation of the personal life just terminated. it is the rest of the soul from the toils of life. q. but the scientific materialists assert that after the death of man nothing remains; that the human body simply disintegrates into its component elements; and that what we call soul is merely a temporary self-consciousness produced as a byproduct of organic action, which will evap

eat astrologer of biblical tradition. all tends, therefore, to corroborate the egyptian claim. if later on the name of astrologer fell into disrepute in rome and elsewhere, it was owing to the frauds of those who wanted to make money of that which was part and parcel of the sacred science of the mysteries, and who, ignorant of the latter, evolved a system based entirely on mathematics, instead of transcendental metaphysics with the physical celestial bodies as its upadhi or material basis. yet, all persecutions notwithstanding, the number of adherents to astrology among the most intellectual and scientific minds was always very great. if cardan and kepler were among its ardent supporters, then later votaries have nothing to blush for, even in its now imperfect and distorted form. as said i

uddha's esoteric teachings which he confined to his elect bhikshus and arhats. buddhism, in fact, cannot be justly judged in our age either by one or the other of its exoteric popular forms. real buddhism can be appreciated only by blending the philosophy of the southern church and the metaphysics of the northern schools. if one seems too iconoclastic and stern, and the other too metaphysical and transcendental, events being overcharged with the weeds of indian exotericism-many of the gods of its pantheon having been transplanted under new names into tibetan soil-it is due to the popular expression of buddhism in both churches. correspondentially, they stand in their relation to each other as protestantism to roman catholicism. both err by an excess of zeal and erroneous interpretations, t

ines. mystery language the sacerdotal secret "jargon" used by the initiated priests, and employed only when discussing sacred things. every nation had its own "mystery" tongue, unknown to all save those admitted to the mysteries. mystic from the greek word mysticos. in antiquity, one belonging to those admitted to the ancient mysteries; in our own times, one who practices mysticism, holds mystic, transcendental views, etc. mysticism any doctrine involved in mystery and metaphysics, and dealing more with the ideal worlds than with our matter-of-fact, actual universe. nazarene codex the scriptures of the nazarenes and of the nabotheans also. according to sundry church fathers, jerome and epiphanius especially, they were heretical teachings, but are in fact one of the numerous gnostic reading

o the abode of their disembodied "spirits" which they locate somewhere in the milky way. it is described on the authority of returning "spirits" as a lovely land, having beautiful cities and buildings, a congress hall, museums, etc, etc. swedenborg, emanuel a famous scholar and clairvoyant of the past century, a man of great learning, who has vastly contributed to science, but whose mysticism and transcendental philosophy placed him in the ranks of hallucinated visionaries. he is now universally known as the founder of the swedenborgian sect, or the new jerusalem church. he was born at stockholm (sweden) in 1688, from lutheran parents, his father being the bishop of west gothland. his original name was swedberg, but on his being ennobled and knighted in 1719 it was changed to swedenborg. h

INITIATION INTO HERMETICS

advice and information of an adept. in such a case the adept is obliged to supply the seeker with spiritual light and insight, according to his mental powers. then the magician should spare neither time nor pains to communicate his spiritual treasures and lead the seeker to the light. 17. god since the remotest times, mankind has always believed in something beyond human understanding, something transcendental that he idolized no matter whether there was question of personified or unpersonified conceptions of god. anything man was unable to understand or to comprehend was imputed to the powers above such as his intuitive virtue admitted them. in this way, all the deities of mankind, good and evil ones (demons) have been born. as time went on, gods, angels, demiurges, demons and ghosts hav

INTERVIEW WITH ANDREW CHUMBLEY

ent realisation to realisation- it brings consciousness into gnosis. magick in this sense leads to the direct realisation of truth, the mystical apotheosis of the arte magical. yet in the most pragmatic sense, magick is the power to bless, curse, attract, repel, call, banish, heal, hurt, bind or liberate. i consider that the sabbatic craft unites both mystical and the pragmatic dimensions to form transcendental sorcery. thus, whether seemingly high or low in application, magick locates the step and connects the spirit to its location- wheresoever one wanders in thought, word or deed. finally, i would add this: magick brings one to meet death before dying and thus bestows an eternally living wisdom. the light magia reveals sophia most fair neath the mask of thanatos most foul. rf: define cr

sabbatic craft on an inner level, particularly in relation to consciousness? ac: at an inner level of understanding one can speak of sabbatic craft in more subtle ways. the mythic elements of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some historical-temporal, some pointing toward the a-temporal actualities of the sabbath as a field of transcendental magical existence. in azoetia, i wrote that the true meeting-place of the sabbath was at the crossroads of waking, sleeping and mundane dreaming, and that the sabbatic rites were to be experienced and participated in a dimension of true dreaming, in which one goes forth in spirit-flight into the field of the sabbat and there communes directly in its mysteries. whilst one can write a

ISIS UNVEILED

ato-i^ilonean doctrine later, and such as we find it now "plato considered the divine nature under the three-fold modification of the firtt cause, the reason or logos, and the soul or spirit of the universe. the three archical or original principles" says gibbon "were represented in the platonic system as three gods, united with each other by a mysterious and ineffable genera- tion" blending this transcendental idea with the more hypostatic figure of the logos of philo- whose doctrine was that of the oldest kabala, and who viewed hk king messiah, as the metatron, or 'the angel of the lord' the legaiia descended in flesh, but not the ancuni of days himself* the christians clothed jesus, the son of mary, with this mythical representation of the mediator for the fallen race of adam. under thi

such legends as may shock the divine dignity of the spiritual beings called gods by attributing them to mdyd or illusion. a people brought up and nurtured for countless ages among all the p^cholp^cal phenomena of which the civilized) nations read, but reject as incredible and worthless, cannot well expect to have its religious ^stem even understood let alone appreciated. the profoundest and most transcendental speculations of the ancient metaphysicians of india and other countries are all based on that great buddhistic and brfthmanical principle underlying the whole of their religious meta- physics ulueion of the senses. everything that is finite is illusion, all that which is eternal and infinite is reality. form, color, that whjch we bear and feel, or see with our mortal eyes, exists on

e proper place that had to be asugned, in the christian-gnostic pantheon, to the god ot the jews, were at first deemed neither blasphemous nor heterodox, is evident in the difference of opinions held on this question by clement of aia- andria, for instance, and tertullian. the former, who seems to have known basilides better than anybody else, saw nothing heterodox at blamable in the mystical and transcendental views of the new reformer "in his eyes" remarks the author of the gnottiet, speaking of clement "basilides was not a heretic, i. e, an innovator as regards the doctrines of the christian church, but a mere theosophic pbilosopher, who sought to express ancieni trvtht under new forms, and perhaps to com- bine them with the new faith, the truth of which he could admit without necessari

izes his christiamsm as "dpre, insoieni, hrutal, ferraiufur. it is without unction and without charity, sometimes even mihgnostics were intolerant, tertullian was the most intolerant of all" the work begun by the early fathers was achieved by the sophomori- cal augustine. his supra-transcendental speculations on the trinity; his imaginary dialogs with the father, son, and the holy spirit, and the ditdoture* about, and covert allusions to, his ex-brethren, the manichaeans, have led the worid to load gnosticism with opprobrium, and have thrown into a deep shadow the insulted majesty of the one god, worshiped in reverential silence by every 'heathen' attd uau is ii that the who

JASMUHEEN THE FOOD OF GODS

nd sustain physical longevity or even create immortality if desired. on page 11, mantak also talks about how when activated the pineal gland initiates a cascade of inhibitory reactions, permitting visions and dream-states to emerge in our conscious awareness. eventually the brain synthesizes the spirit molecules 5-methoxydimethyltryptamine (5-meo-dmt) and dimethyltryptamine (dmt, facilitating the transcendental experiences of universal love and compassion. interestingly enough mantak s research also shares that when activated the hypothalamus also regulates not just the blood pressure, body temperature, fluid and electrolyte balance, but also body weight via a process of dynamic equilibrium. consequently, when the pineal gland is flooded with violet light and activated and connected with t

tes the estrogen level in women. regulates sleep function* all of these change when we feed purely from prana) divine nutrition: the madonna frequency& the food of gods with jasmuheen 134 the pineal gland is light sensitive, and as part of the body s biological clock, it has a regulating effect in sleep function. melatonin has in fact also psychedelic effects, and can release special ecstatic and transcendental experiences, among meditators and mystics. the mystical third eye: according to several occult traditions, the pineal gland is connected to the third eye, which is situated in the middle of the forehead, on a straight line from the pineal gland. with shiva and the buddha, the third eye is found described as a shining spot and a flaming pearl, symbolizing unity, transcendental wisdom

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

mind because they are all of matter have the most of glory! thus is one of the names of the devil, the very eldest-born and brightest star of light, that of the very morning and beginning of all things the clearest, brightest, purest, as being soul-like, of nature; but only of nature. real law. or nature, is the devil; real reason is the devil. now we shall find, with a little patience, that this transcendental, beyond-limit-or-knowledge ancient belief of the fire-god is to be laid hand upon-as, in a manner, we shall say in all the stories and theologies of the ancient world in all the countries (and they, indeed, are all) where belief has grown, yea, as a thing with the trees and plants, as out of the very ground, in all the continents and in both worlds. and out of this great fact of its

and sacred element for which we are contesting. where we are seeking to transcend, this would be simply sinking back into vulgar reason. while we are seeking to convict and dethrone this world s reason as the real devil, this would be distinctly deifying common sense. of common sense, except for common-sense objects, we make no account. we have rather in awed contemplation the divine, ineffable, transcendental spirit the immortal fervour into which the whole world evolves. we have the mystery of the holy spirit in view, called by its many names. it is because theologies will contest concerning divers names of the same thing, that we therefore seek, in transcending, but to identify. it is because men will dispute about forms, that we seek philosophically to show that all forms are impossib

ese pyramids were raised. the idea that they were burial-places of the egyptian monarchs is untenable when submitted to the weighing of meanings, and when it comes side by side with this better fire-explanation. cannot we accept these pyramids as the vast altars on whose top should burn the flame flame commemorative, as it were, to all the world? cannot we see in these piles, literally and really transcendental in origin, the egyptian reproduction, and a hieroglyphical signalling on, of special truth, eldest of time? do we not recognise in the pyramid the repetition of the first monolith? all the uprights constituting the grand attesting pillar to the supernatural tradition of a fire-born world? the ever-recurring globe with wings, so frequent in the sculptures of the egyptians, witnesses

convince us of its veracity; and whoever is bhuddistic, or boodistic, maya. 129 moved by faith to assent to it, is conscious of a continued miracle in his own person, which subverts all the principles of his understanding. the theosophic foundation of the bhuddistic maya, or universal illusion, has been finely alluded to by sir william jones, who was deeply imbued with the oriental mysticism and transcendental religious views. the inextricable difficulties, says he, attending the vulgar notion of material substances, concerning which we know this only, that we know nothing, induced many of the wisest among the ancients, and some of the most enlightened among the moderns, to believe that the whole creation was rather an energy than a work, by which the infinite being, who is present at all

in their deductions of correlation bowing-out god* as it were (in sublimity of fools not mad presumption, exterior of his own creation then reverence, and devotion, and martyrdom, and the sacredness, and the magic of virginity, must be the merest ludicrous superstition and figment. is man alone in his world? are there others in it with him? the ancients universally held virginity as a real magic, transcendental, mysterious something, which exercised power supernaturally both through heaven and through earth. it was an unnatural-natural outspring set apart and sacred of the gods. none but the barbarous touch, the brutal touch, could profane it. it worked miracles. tis said that the lion will turn and flee from a maid in the pride of her purity. for maidhood and virginity is a phenomenon ind

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

that the facts had been commonly familiar to certain god-fearing people for more than nineteen years, and that they were on record in secret writings(*the brotherhood of the rosy cross, p. 254) another pamphlet published in 1617, the fraternitatis rosatae crucis confessio recepta, declares that it requires much study and careful research, as well as personal sacrifice, to become the possessor of transcendental secrets(*the real history of the rosicrucians, p. 256) 707. but the literature of the rosy cross was by no means confined to pamphlets. a system of philosophy was put before europe through their mediation, a philosophy which bears a striking resemblance to that of the theurgic neoplatonism of the third and fourth centuries of our era. many great names are associated with the order;

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

arch into the black arts, anton lavey had come across this book and added it to his collection. when he chose to found the church of satan, he decided that this particular symbol most fully embodied the principles that were the bedrock of the first aboveground satanic church. the cover of the bessy book was enlarged and placed above the altar in the ritual chamber, as baphomet from eliphas levi s transcendental magic (fortean picture library) bardo th dol (the tibetan book of the dead) 21 well as in a lower level altar in the infamous black house, lavey s home and the original headquarters of the church of satan. lavey never claimed to have designed the bessy version of this symbol, as has been asserted by some of the church s detractors. in its early days, the church of satan used the ver

i have heard all of the following referred to as satanism: church of satan, ordo templi orientis, temple of set, demonology, witchcraft, occult, paganism, santeria,voodoo, rosicrucians, freemasonry, knights templar, stoner gangs, heavy metal music, rock music, kkk, nazis, skinheads, scientology, unification church, the way, hare krishna, rajneesh, religious cults, new age, astrology, channeling, transcendental meditation, holistic medicine, buddhism, hinduism, mormonism, islam, orthodox church, roman catholicism. at law enforcement training conferences, it is witchcraft, santeria, paganism, and the occult that are most often referred to as forms of satanism. it may be a matter of definition, but these things are not necessarily the same as traditional satanism. the worship of lunar goddes

LIBER 777

19. fortuna major and fortuna minor* 20. conjunctio* 21. square and rhombus 22 greek cross solid, the rose (3+ 7+ 12) puella 23. those of cy triplicity 24. rubeus* 25 the rose (5 x 5) acquisitio* 26 calvary cross of 10, solid carcer* 27. pentagram 28. tristitia* 29. laetitia* 30. hexagram 31. those of by triplicity 32. triangle 32 bis. those of ey triplicity 31 bis. table of correspondences 16 l* transcendental morality [10 virtues (1-10, 7 sins (planets, 4 magick powers (elements] li. the coptic alphabet. numeration of col. li. english equivalent of col. li. 0. 1 pyrrho-zoroastrianusm (accomplishment of great work# 6 st 2 devotion. sz 3 silence. tt 4 obedience/ 8 5 energy v v 500 ph 6 devotion to great work w w 800 (long o) 7 unselfishness e e 5 e 8 truthfulness f f 90 f, v 9 independence

LIBER ALEPH

ledge of form. for this mathematics is as it were the last veil before the image of truth, so that there is no way better than our holy qabalah, which analyseth all things soever, and reduceth them to pure number; and thus their natures being no longer coloured and confused, they may be regulated and formulated in simplicity by the operation of pure reason, to thy great comfort in the work of our transcendental art, whereby the many become one. n liber aleph vel cxi 48 au sequitur (2) classica (continued. 2: classics) y son, neglect not in any wise the study of the writings of antiquity, and that in the original language. for by this thou shalt discover the history of the structure of thy mind, that is, its nature regarded as the last term in a sequence of causes and effects. for thy mind

ich is the law of thelema. o my son, there is no doubt that resolveth not in certainty and rapture at the touch of the wand of our law, as thou apply it with wit. do thou grow constantly in the assimilation of the law, and thou shalt be made perfect. behold, there is a pageant of triumph as each star, free from confusion, sweepeth free in his right orbit; all heaven acclaimeth thee as thou goest, transcendental in joy and in splendour; and thy light is as a beacon to them that wander afar, strayed in the night. amoun. t the book of wisdom or folly 143 em paranthesis de quadam virgine (interlude concerning a certain virgin) ow, o my son, i will declare unto thee the virtue of that part of love which receiveth and draweth, being the counterpart of thine own. for behold! i am moved in myself

less heed these my words, for they shall profit thee, thou being of age responsible in judgment, and free in the law of thelema. thus thou mayst read or no, concur or no, as thou wilt. have i not tutored thee in the way of the balance, or of antithesis, shewing thee the art of contradiction, whereby thou dost accept no word save as the victor in thy mind over its opposites, nay more, as the child transcendental of a marriage of opposites. this book then shall serve thee but as a food for thy meditation, as wine to excite thy mind to love and war. it shall be unto thee as a chariot to carry thee whither thou wilt; for i have seen in thee independence and sobriety of judgment, with that faculty (most rare, most noble) to examine freely, neither obsequious nor rebellious to authority. h liber

erpent love. now then his sphinx, being perfect in true balance, yet taketh the aspect of the feminine principle that so she may be partner of the pyramid, that is the phallus, pure image of our father the sun, the unity creative. the signification of this mystery is hat the adept must be whole, himself, containing all things in true proportion, before he maketh himself bride of the one universal transcendental, in its most secret virtue. and now herefore, o my son, comprehending this mystery by thine intelligence, i will write further unto thee of these your beasts of power. f the book of wisdom or folly 153 ef de tauro (of the bull) oncerning the bull, this is thy will, constant and unwearied, whose letter is vau, which is six, the number of he sun. he is therefore the force and the subs

c. this path is perilous, for it seeketh the level, and may abase thee, except thou take heed unto the going. of its three modes, the scorpio destroyeth himself, as if it were a type of animal pleasure. next, the serpent is proper to works of change, or magick; yet is he poisonous also unless thou hast wit to enchant him. lastly the eagle is subtlest in this sort, so that this path is proper to a transcendental labour. yet all these are in the way of death, so that thy wand is dissolved and corroded in the waters of the cup, and must be renewed by virtue of thy nature in its course. for fire is extinguished by water; but upon earth it burneth freely, and is inflamed by the wind. understand also that which is written concerning the vesica, that it is the mother, giving ease, sleep, and deat

in true balance, thou mayst soar, passionate and eager, from heaven to heaven, by the expansion of thine idea, and its exaltation, of concentration as thou understandest by thy studies in the book of the law, the word thereof concerning our lady nuith and hadith that is the core of every star. and this last going upon thy ladder is easy, if thou be truly initiate, for the momentum of thy force in transcendental antithesis serveth to propel thee, and the emancipation from the fetters of thought hat thou hast won in that praxis of art maketh the whirlpool and gravitation of truth of competence to draw theeunto itself. l the book of wisdom or folly 183 za de via sola solis (of the one way of the sun) his is the profit of mine intoxication of this holy herb, the grass of the arab, that it has

LIBER SAMEKH

n milo: the magick of thelema. york beach, maine: samuel weiser, 1993. expanded edition as the magick of aleister crowley, york beach, maine: samuel weiser, 2003. godwin, charles wycliffe (ed/ trans: a fragment of a graco-egyptian work on magic. cambridge: deighton, 1852. levi, eliphas (alphonse louis constant: dogme et rituel de haute magie. paris, 1854-6 (2 vols; english trans. by a.e. waite as transcendental magic, london: redway, 1896; revised edition london: rider, 1923; various reprints. majercik, ruth (trans/ ed: the chaldaan oracles. leiden: e.j. brill, 1989. mathers, s.l. gmacgregor h and crowley, aleister (eds; mathers f gtranslator h credit is spurious: goetia vel clavicula salamonis regis. foyers, inverness: society for the propagation of religious truth, 1904. facsimile reprin

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ty (bjp, which was recently voted out of power in india. the bjp is an ultra-nationalist movement whose aim is to show and teach the ascendancy of all thingshindu, fromhistory to science. in particular, creationism and intelligent design 25 the bjp advocates the development of vedic science based on the posited scientific superiority of hindu sacred traditions. these traditions include astrology, transcendental meditation, faith healing, and the antiquated (and wrong) humoral theory of diseases. for the bjp, all these traditions could easily be meshed with modern science, where, for example, quantum indeterminacy is seen as supporting the atman (universal spirit)/brahman (creative principle) duality mentioned in the upanishads. following a curious combination of physics, religious philosop

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e perceptions as the sole channels for the reception of knowledge; criticism, or the philosophy of accurate judgment; and neo-scholasticism, which is a revival of thomism encouraged by the roman catholic church. the two outstanding schools of american philosophy are transcendentalism and pragmatism. transcendentalism, exemplified in the writings of ralph waldo emerson, emphasizes the power of the transcendental over the physical. many of emerson's writings show pronounced oriental influence, particularly his essays on the oversoul and the law of compensation. the theory of pragmatism, while not original with professor william james, owes its widespread popularity as a philosophic tenet to his efforts. pragmatism may be defined as the doctrine that the meaning and nature of things are to be

as these it is evident that philosophy emerged from the religious mysteries of antiquity, not being separated from religion until after the decay of the mysteries. hence he who would fathom the depths of philosophic thought must familiarize himself with the teachings of those initiated priests designated as the first custodians of divine revelation. the mysteries claimed to be the guardians of a transcendental knowledge so profound as to be incomprehensible save to the most exalted intellect and so potent as to be revealed with safety only to those in whom personal ambition was dead and who had consecrated their lives to the unselfish service of humanity. both the dignity of these sacred institutions and the validity of their claim to possession of universal wisdom are attested by the mos

in the diversified sphere of being is symbolic of the divine activity by which it is produced. by symbols men have ever sought to communicate to each other those thoughts which transcend the limitations of language. rejecting man-conceived dialects as inadequate and unworthy to perpetuate divine ideas, the mysteries thus chose symbolism as a far more ingenious and ideal method of preserving their transcendental knowledge. in a single figure a symbol may both reveal and conceal, for to the wise the subject of the symbol is obvious, while to the ignorant the figure remains inscrutable. hence, he who seeks to unveil the secret doctrine of antiquity must search for that doctrine not upon the open pages of books which might fall into the hands of the unworthy but in the place where it was origi

to the original dialogic style, and obsolete words have given place to those in current use. hermes, while wandering in a rocky and desolate place, gave himself over to meditation and prayer. following the secret instructions of the temple, he gradually freed his higher consciousness from the bondage of his bodily senses; and, thus released, his divine nature revealed to him the mysteries of the transcendental spheres. he beheld a figure, terrible and awe-inspiring. it was the great dragon, with wings stretching across the sky and light streaming in all directions from its body (the mysteries taught that the universal life was personified as a dragon) the great dragon called hermes by name, and asked him why he thus meditated upon the world mystery. terrified by the spectacle, hermes pros

ing's chamber was enacted the drama of the "second death" here the candidate, after being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward

aid to the host 'do not be uneasy, one of my brothers will pay my debts' a year afterwards, as a stranger was passing by this inn he saw the signs and said to the host 'i am a pythagorean; one of my brothers died here; tell me what i owe you on his account" frank c. higgins, 32, gives an excellent compendium of the pythagorean tenets in the following outline "pythagoras' teachings are of the most transcendental importance to masons, inasmuch as they are the necessary fruit of his contact with the leading philosophers of the whole civilized world of his own day, and must represent that in which all were agreed, shorn of all weeds of controversy. thus, the determined stand made by pythagoras, in defense of pure monotheism, is sufficient evidence that the tradition to the effect that the unit

of the persian, greek, and egyptian mysteries the priests disguised themselves as composite creatures, thereby symbolizing different aspects of human consciousness. they used birds and reptiles as emblems of their various deities, often creating forms of grotesque appearance and assigning to them imaginary traits, habits, and places of domicile, all of which were symbolic of certain spiritual and transcendental truths thus concealed from the profane. the phoenix made its nest of incense and flames. the unicorn had the body of a horse, the feet of an elephant, and the tail of a wild boar. the upper half of the centaur's body was human and the lower half equine. the pelican of the hermetists fed its young from its own breast, and to this bird were assigned other mysterious attributes which c

ancient belief that the moon followed mercury about the heavens the dog-ape was described as the faithful companion of thoth. the dog, because of its faithfulness, denotes the relationship which should exist between disciple and master or between the initiate and his god. the shepherd dog was a type of the priestcraft. the dog's ability to sense and follow unseen persons for miles symbolized the transcendental power by which the philosopher follows the thread of truth through the labyrinth of earthly error. the dog is also the symbol of mercury. the dog star, sirius or sothis, was sacred to the egyptians because it presaged the annual inundations of the nile. as a beast of burden the horse was the symbol of the body of man forced to sustain the weight of his spiritual constitution. conver

we dare not affirm it seriously, but it is true all the same that man issued from the slime of earth and his first appearance must have been in the form of a rough sketch. the analogies of nature compel us to admit the notion, at least as a possibility. the first men were, in this case, a family of gigantic, sensitive mandrogores, animated by the sun, who rooted themselves up from the earth (see transcendental magic) the homely onion was revered by the egyptians as a symbol of the universe because its rings and layers represented the concentric planes into which creation was divided according to the hermetic mysteries. it was also regarded as possessing great medicinal virtue. because of peculiar properties resulting from its pungency, the garlic plant was a powerful agent in transcendent

ld by the power vested in certain words and symbols control the invisible inhabitants of the elements and of the astral world. while the elaborate ceremonial magic of antiquity was not necessarily evil, there arose from its perversion several false schools of sorcery, or black magic. egypt, a great center of learning and the birthplace of many arts and sciences, furnished an ideal environment for transcendental experimentation. here the black magicians of atlantis continued to exercise their superhuman powers until they had completely undermined and corrupted the morals of the primitive mysteries. by establishing a sacerdotal caste they usurped the position formerly occupied by the initiates, and seized the reins of spiritual government. thus black magic dictated the state religion and par

or medical purposes, and even then there is an element of risk for all concerned. though the demonism of the middle ages seems to have disappeared, there is abundant evidence that in many forms of modern thought--especially the so-called "prosperity" psychology "willpower-building" metaphysics, and systems of "high-pressure" salesmanship- click to enlarge baphomet, the goat of mendes. from levi's transcendental magic. the practice of magic--either white or black--depends upon the ability of the adept to control the universal life force--that which eliphas levi calls the great magical agent or the astral light. by the manipulation of this fluidic essence the phenomena of transcendentalism are produced. the famous hermaphroditic goat of mendes was a composite creature formulated to symbolize

hen i pray thee give and confirm thy character unto me whereby i may call thee at all times, and also swear unto me this oath and i will religiously keep my vow and covenant unto almighty god and will courteously receive thee at all times where thou dost appear unto me "license to depart"'forasmuch as thou comest in peace and quietness and hath answered click to enlarge the pentagram. from levi's transcendental magic. the pentagram. the pentagram is the figure of the microcosm--the magical formula of man. it is the one rising out of the four--the human soul rising from the bondage of the animal nature. it is the true light--the "star of the morning" it marks the location of five mysterious centers of force, the awakening of which is the supreme secret of white magic. click to enlarge form

element in which it lives is transparent, invisible and respirable, as the atmosphere is to ourselves (philosophia occulta, translated by franz hartmann) the reader should be careful not to confuse the nature spirits with the true life waves evolving through the invisible worlds. while the elementals are composed of only one etheric (or atomic) essence, the angels, archangels, and other superior, transcendental entities have composite organisms, consisting of a spiritual nature and a chain of vehicles to express that nature not unlike those of men, but not including the physical body with its attendant limitations. to the philosophy of nature spirits is generally attributed an eastern origin, probably brahmanic; and paracelsus secured his knowledge of them from oriental sages with whom he

acters, de monte-snyder writes: whoever wants to know the true name and character of the materia prima shall know that out of the combination of the above figures syllables are produced, and out of these the verbum significativum" next: the qabbalah, the secret doctrine of israel sacred texts esoteric index previous next p. 113 the qabbalah, the secret doctrine of israel albert pike, quoting from transcendental magic, thus sums up the importance of qabbalism as a key to masonic esotericism "one is filled with admiration, on penetrating into the sanctuary of the kabalah, at seeing a doctrine so logical, so simple, and at the same time so absolute. the necessary union of ideas and signs, the consecration of the most fundamental realities by the primitive characters; the trinity of words, let

MEANING OF MASONRY

the modern sense, the tendency of which is, as we know, mater ialistic and soul-benumbing. grammar, logic and rhetoric with the ancients were disciplines of the moral nature, by which the irrational tendencies of a human being were purged away and he was trained to become a living witness of the universal logos and a living mouth-piece of the divine word. geometry and arithmetic were sciences of transcendental space and numeration (seeing that, as in the words of our own scriptures, god has" made everything by measure, number and weight, the comprehension of which provides the key, not only to the problems of one's being, but to those physical ones which are found so baffling by the inductive methods of to-day. astronomy for them required no telescopes; it dealt not with the stars of the

brightness of the everlasting light, the unspotted mirror of the power of god and the image of his goodness" it is described as a" king" because it must needs transcend and over-rule whatever is inferior to itself, and as" king of israel" because" israel" itself means" co-operating or ruling with god" as distinct from being associated with beings or affairs of a sub-divine order. to conjoin this transcendental life-essence to a vehicle which should give it fixity and form required the assistance of another dominant or" kingly" principle, personified as hiram, king of tyre, who supplied the" building material" now inasmuch as we are dealing with purely metaph ysical ideas, it will be obvious that the tyre in question has no relation to the levantine sea-port of that name. the name tyre in

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

lds in collision/ ages in chaos/ earth in upheaval rudolf steiner the archangel michael/ atlantis helena petrova blavatsky isis unveiled/ the secret doctrine ignatius donnelly atlantis- the ante-deluvian continent/ ragnarok charles berlitz atlantis the eighth continent barry fell america bc augustus le plongeon queen moo& the egyptian sphinx john milton paradise lost eliphas levi- enochian magic, transcendental magic david allen hulse the key of it all (2 volumes also called the western mysteries) cornelius agrippa- three books of occult philosophy (translated by donald tyson) atlantis, alien visitation, and genetic manipulation153 epilogue: time to change the road youre on mark pinkham return of the serpents of wisdom charles faulkner the book of the dead nigel pennick sacred geometry, ga

nature. the impregnation of materialnature is wonderful because at one time innumerable living beings are conceived. bhago jivah savijneyah sa canantyaya kalpate (shvetashvatara upanishad 5.9. in this way shiva is connected withboth creation and destruction. because of his marginal position between material and spiritual realm heis seemingly full of contradictions but these are reconciled on the transcendental level. ananta shesha some of the nagas are many-headed. ananta, also called shesha, the king of the nagas, has unlimitedheads. according to the bhagavata purana 5.25.3, he is the source of rudra, an expansion of shiva.when krishna lists the most prominent representatives of his power, he says, ananta casmi naganam -among the nagas i am ananta (bhagavad-gita 10.29. my dear lord, at t

ation of shesha. atlantis, alien visitation, and genetic manipulation315 appendix e: dragons and serpents balarama the foremost manifestation of krishna is sankarshana, who is known as ananta. he is the origin of allincarnations within this material world. previous to the appearance of lord krishna, this original san-karshana will appear as baladeva, just to please the supreme lord krishna in his transcendental pas-times (bhagavata purana 10.1.24) according to expert opinion, balarama, as the chief of the original quadruple forms, is also the original sankarshana. balarama, the first expansion of krishna, expands himself in five forms (1) maha-san-karshana (2) karanabdhishayi (3) garbhodakashayi (4) kshirodakashayi, and (5) shesha. these fiveplenary portions are responsible for both the sp

the position of a serpent in different traditions is far from exhaustive the con-spicuous similarity of accounts from different cultural contexts hints that the v edic tradition spread inthe distant past over large parts of the world. this is also supported by the tradition itself. in this article we have traced the serpent in various traditions, places and contexts which ultimately leadus to the transcendental realm. on this level the duality of good and bad ceases to exist as every-thing is of absolute nature. this puts an end to the serpent controversy. main bibliographical references alien identities, by richard l. thompson (ch. 7.2.6-7, 9.5-6) bhagavad-gita, translation by a.c. bhaktivedanta swami bhagavata purana, translation by a.c. bhaktivedanta swami the bible (kjv) the cult of th

MICHAEL WYNN THE SOUL TRAVELERS

ing's chamber was enacted the drama of the "second death" here the candidate, after being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward

MORALS AND DOGMA

ity. the universal, on the contrary, although in itself insignificant, yet, through our love of novelty, transports us with amazement" in opposition to the anthropopathism of the jewish scriptures, the alexandrian jews endeavored to purify the idea of god from all admixture of the human. by the exclusion of every human passion, it was sublimated to a something devoid of all attributes, and wholly transcendental; and the mere being [greek, the good, in and by itself, the absolute of platonism, was substituted for the personal deity[[hebrew] of the old testament. by soaring upward, beyond all created existence, the mind, disengaging itself from the sensible, attains to the intellectual intuition of this absolute being; of whom, however, it can predicate nothing but existence, and sets aside

world. as parent of generated things they constitute a demiurge, and acknowledge a vital force both in the heavens and before the heavens. they place pure intellect above and beyond the universe, and another (that is, mind revealed in the material world, consisting of one continuous mind pervading the universe, and apportioned to all its parts and spheres" the egyptian idea, then, was that of all transcendental philosophy--that of a deity both immanent and transcendent--spirit passing into its manifestations, but not exhausted by so doing. the wisdom recorded in the canonical rolls of hermes quickly attained in this transcendental lore, all that human curiosity can ever discover. thebes especially is said to have acknowledged a being without beginning or end, called amun or amun-kneph, the

real for a hastily-formed ideal world, and the imagination usurped the place of reason, in attempting to put a construction on the most general and inadequate of conceptions, by transmuting its symbols into realities, and by substantializing it under a thousand arbitrary forms. in poetry, the idea of divine unity became, as in nature, obscured by a multifarious symbolism; and the notionalities of transcendental philosophy reposed on views of nature scarcely more profound than those of the earliest symbolists. yet the idea of unity was rather obscured than extinguished; and xenophanes appeared as an enemy of homer, only because he more emphatically insisted on the monotheistic element, which, in poetry, has been comparatively overlooked. the first philosophy reasserted the unity which poetr

MOTTA MARCELO THE COMMENTARIES OF AL

n of sorrow. not being hadit, they are shadows, puppets, and what happens to them does not matter. if you insist upon identifying yourself with hecuba, your tears are natural enough. there is no contradiction here, by the way, with verses 4 and 5. the words "know me" are used loosely as is natural in a stanza; or, more likely, are used (as in the english bible) to suggest the root gn, identity in transcendental ecstasy. possibly "not" and "me" are once more intended to apply to nuit. with "know" itself, they may be 'nothing under its three forms' or negativity, action, and individuality. 18. these are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are our kinsfolk. this idea is confirmed. those who sorrow are not real people at all, not 'stars'

thompson. now then "there is great danger in me" we have seen what it is; but why should it lie in hadit? because the process of self-analysis involves certain risks. the profane are protected against those subtle spiritual perils which lie in ambush for the priest. a bushman never has a nervous breakdown (see cap i, v.3 1) when the aspirant takes his first oath, the most trivial things turn into transcendental terrors, tortures and temptations (parts ii and iii of book 4 elaborate this thesis at length) we are so caked with dirt that the germs of disease cannot reach us. if we decide to wash, we must do it well; or we may have awakened some sleeping dogs, and set them on defenceless areas. initiation stirs up the mud. it creates unstable equilibrium. it exposes our elements to unfamiliar

as thou wilt; the letters? change them not in style or value! the second part of the text was in answer to an unspoken query as to the peculiar phrasing. the first part is clear enough. there are a number of people of shallow wit who do not believe in magick. this is doubtless partly due to the bad presentation of the subject by previous masters. i have identified magick with the art of life. the transcendental superstructure will not overburden those who have laid this right foundation. there is an elaborate cryptographic meaning in this verse; the words 'folly,'nought,'it, and 'me' indicate the path of research. the meaning should be clear from our previous notes. 55. thou shalt obtain the order& value of the english alphabet; thou shalt find new symbols to attribute them unto. the attri

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

used visions to receive $300 during the early spring of 1981, i conducted a series of occult experiments with arcane symbols to trigger trance-vision experiences. i can think of no better example of visions experienced by a student of the occult arts, than that of barry m. polish psychic and one time acquaintance of mine, who on october 2 1981, at 1:40 p.m. in the afternoon, placed himself into a transcendental state to receive visions of a future not yet born. a future that held the promise of easing the financial hardship he was experiencing at the time. earlier that day, i had entertained barry at my apartment. over a cup of coffee the discussion turned to his problems. i bombarded him with questions about it and, in self-defense i suspect, he agreed to an experiment in trance-vision. t

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

his letter by recounting these discussions with words borrowed from his interlocutor "one cannot be sensibly a deist without being a christian, and one cannot be philosophically a christian without becoming a catholic."20 this was both a well-intentioned and laudable beginning. still, it was necessary for freemasonry to act as the centralizing factor of deist sentiments and the catalyst of their transcendental unity around aspirations for betterment. eventually, a surprising development occurred within this presumptuous objective: excess acted as compensation for doubt. under the pretext of reforging its bonds with the order's origins, this spiritualist catholic freemasonry fabricated during the eighteenth century and beyond a veritable swarm of degrees and rites. every historical or lege

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

the will that engendered the insight in the first place is a self-oriented experience: gi want to solve this problem; i am bothered by this challenge. h in contrast, receiving insight is a humbling experience, since one is 14 exodus 34:17. the arizal on parashat pinchas 638 privileged to experience a transcendent revelation that is obviously from a place of infinity beyond him. if, however, this transcendental experience is allowed to fade into distant memory, the egocentricity of the will goes unchecked. rooting out anger at its source, then, involves uniting the name havayah (specifically, the name havayah associated with chochmah) with the name ekyeh. when saying gblessed are you, o g-d h during the second blessing (gevurot, one should, when saying the name havayah, meditate on the spe

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

e,for "love divine" alone can save.immediately upon the pronouncement of the latin aphorism by gualdi, the 4 ancients letter the wordi.n.r.i, and the chief adept makes the proclamation of closing, as set forth in the closingceremonyrituals of the societas rosicrucian teliphas levi dogma et rituel de la haute magie translated by a. e. waite dogme et rituel de la haute magie part i: the doctrine of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, june, 2001. typeset in bauer bodoni and waters titling. part i: the doctrine of transcendental magic 1 introduction behind the veil of all the hieratic and mystical allegories of ancient

initiates or adepts; they were surrounded every where by an ominous influence, and they destroyed or distracted those who allowed themselves to be beguiled by their honeyed eloquence or by the sorcery of their learning. the women whom they loved became stryges and their children vanished at nocturnal meetings, while men whispered shudderingly and in secret of bloodstained orgies 2 the doctrine of transcendental magic and abominable banquets. bones had been found in the crypts of ancient temples, shrieks had been heard in the night, harvests withered and herds sickened when the magician passed by. diseases which defied medical skill appeared at times in the world, and always, it was said, beneath the envenomed glance of the adepts. at length a universal cry of execration went up against mag

because in his youth he made unwilling profession of christianity. everyone is aware that julian had the misfortune to be a hero out of season of plutarch, and that he was, if one may say so, the don quixote of roman chivalry; but what most people do not know is that he was one of the illuminated and an initiate of the first order: that he believed in the unity of god and in the 4 the doctrine of transcendental magic universal doctrine of the trinity; that, in a word, he regretted nothing of the old world but its magnificent symbols and its too gracious images. julian was not a pagan; he was a gnostic allured by the allegories of greek polytheism, who had the misfortune to find the name of jesus christ less sonorous than that of orpheus. the emperor paid in his person for the academical ta

longing to share it with them. the council heeds not the maniac, does not vouchsafe to condemn him, but proceeds to examine the grave questions of efficacious grace and sufficing grace. he whom we behold perishing poor and abandoned is cornelius agrippa, less of a magician than any, though the vulgar persist in regarding him as a more potent sorcerer than all because he was some6 the doctrine of transcendental magic times a cynic and mystifier. what secret do these men bear with them to their tomb? why are they wondered at without being understood? why are they condemned unheard? why are they initiates of those terrific secret sciences of which the church and society are afraid? why are they acquainted with things of which others know nothing? why do they conceal what all men burn to know

hensive manner under the name of the great work. furthermore, there exists in nature a force which is immeasurably more powerful than steam, and a single man, who is able to adapt and direct it, might change thereby the face of the whole world. this force was known to the ancients; it consists in a universal agent having equilibrium for its supreme law, while its direction is con8 the doctrine of transcendental magic cerned immediately with the great arcanum of transcendental magic. by the direction of this agent it is possible to modify the very order of the seasons; to produce at night the phenomena of day; to correspond instantaneously between one extremity of the earth and the other; to see, like apollonius, what is taking place on the other side of the world; to heal or injure at a di

enigma is man. unfortunate! he has seen too much, and yet through a clouded glass. a little while and he will expiate his ominous and imperfect clairvoyance by a voluntary blindness, and then vanish in the midst of a storm, like all civilizations which each in its own day shall divine an answer to the riddle of the sphinx without grasping its whole import and mystery. everything is symbolical and transcendental in this titanic epic of human destinies. the two antagonistic brothers formulate the second part of the grand mystery, completed divinely by the sacrifice of antigone. there follows the last war; the brethren slay one another; capaneus is destroyed by the lightning which he defies; amphiaraus is swallowed by the earth; and all these are so many allegories which, by their truth and t

enough to complete the expiation in the name of his people. the plague, in consequence, avenged speedily the death of the monster, and the king of thebes, forced to abdicate, sacrificed himself to the terrible manes of the sphinx, more alive and voracious than ever when it had passed from the domain of form into that of idea. oedipus divined what was man and he put out his own 10 the doctrine of transcendental magic eyes because he did not see what was god. he divulged half of the great arcanum, and, to save his people, it was necessary for him to bear the remaining half of the terrible secret into exile and the grave. after the colossal fable of oedipus we find the gracious poem of psyche, which was certainly not invented by apuleius. the great magical arcanum reappears here under the fi

of jacob, and that then the crucified jew who is adored by the christians will give the empire of the world into the hands of god his father? on penetrating into the sanctuary of the kabalah one is seized with admiration in the presence of a doctrine so logical, so simple and at the same time so absolute. the essential union of ideas and signs; the consecration of the most funda12 the doctrine of transcendental magic mental realities by primitive characters; the trinity of words, letters and numbers; a philosophy simple as the alphabet, profound and infinite as the word; theorems more complete and luminous than those of pythagoras; a theology which may be summed up on the fingers; an infinite which can be held in the hollow of an infant's hand; ten figures and twenty-two letters, a triangl

ssuary, by crying to the ancient symbols: arise! take up a new form and walk! but the hour has come when we must have the courage to attempt what no one has dared to perform previously. like julian, we would rebuild the temple, and in so doing we do not believe that we shall be belying a wisdom that we venerate, which also julian would himself have been worthy to adore, had the 14 the doctrine of transcendental magic rancorous and fanatical doctors of his period permitted him to understand it. for us the temple has two pillars, on one of which christianity has inscribed its name. we have therefore no wish to attack christianity: far from it, we seek to explain and accomplish it. intelligence and will have exercised alternately their power in the world; religion and philosophy are still at

denominated the sanctum regnum, the holy kingdom, or kingdom of god, regnum dei, exists only for kings and for priests. are you priests? are you kings? the priesthood of magic is not a vulgar priesthood, and its royalty enters not into competition with the princes of this world. the monarchs of science are the priests of truth, and their sovereignty is hidden from the multitude, 2 the doctrine of transcendental magic like their prayers and sacrifices. the kings of science are men who know the truth and them the truth has made free, according to the specific promise given by the most mighty of all initiators. the man who is enslaved by his passions or worldly prejudices can be initiated in no wise; he must reform or he will never attain; meanwhile he cannot be an adept, for this word signif

uly that which the hebrew kabalists term microprosopus otherwise, the creator of the little world. the first of all magical sciences being the knowledge of one's self, so is one's own creation first of all works of science; it comprehends the others and is the beginning of the great work. the expression, however, requires explanation. supreme reason being the sole invariable and 4 the doctrine of transcendental magic consequently imperishable principle and death, as we call it, being change it follows that the intelligence which cleaves closely to this principle and in a manner identifies itself therewith, does hereby make itself unchangeable and as a result immortal. to cleave invariably to reason it will be understood that it is necessary to attain independence of all those forces which

ed to pass through ordeals the end of which was only in doubt and despair: the path of light was lost. to succeed in performing something we must know that which it is proposed to do, or at least must have faith in someone who does know it. but shall i stake my life on a venture, or follow someone at chance who himself cannot see where he is going? we must not set out rashly along the path of the transcendental sciences, but, once started, we must reach the end or perish. to doubt is to lose one's reason; to pause is to fall; to recoil is to plunge into an abyss. you, therefore, who are undertaking the study of this book, if you persevere to the end and understand it, you will be either a monarch or madman. do what you will with the volume, you will be unable to despise or to forget it. if

tiations. i have said that revelation is the word. as a fact, the word, or speech, is the veil of being and the characteristic sign of life. every form is the veil of a word, because the idea which is the mother of the word is the sole reason for the existence of forms. every figure is a character, every character derives from and returns into a word. for this reason the ancient 6 the doctrine of transcendental magic sages, of whom trismegistus is the organ, formulated their sole dogma in these terms: that which is above is like unto that which is below, and that which is below unto that which is above. in other words, the form is proportional to the idea; the shadow is the measure of the body calculated in its relation to the luminous ray; the scabbard is as deep as the sword is long; the

being necessity and liberty. the laws of supreme reason necessitate and rule liberty in god, who is of necessity wise and reasonable. to make light visible god had only to postulate shadow. to manifest the truth he permitted the possibility of doubt. the shadow bodies forth the light, and the possibility of error is essential for the temporal manifestation of truth. if the buck10 the doctrine of transcendental magic ler of satan did not intercept the spear of michael, the might of the angel would be lost in the void or manifested by infinite destruction launched below from above. did not the heel of michael restrain satan in his ascent, satan would dethrone god, or rather he would lose himself in the abysses of the altitude. hence satan is needful to michael as the pedestal to the statue

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

te magie translated by a. e. waite dogme et rituel de la haute magie part ii: the ritual of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, january, 2002. typeset in bauer bodoni, goudy text, and waters titling. part ii: the ritual of transcendental magic the sabbatic goat 1 introduction knowest thou that old queen of the world who is on the march always and wearies never? every uncurbed passion, every selfish pleasure, every licentious energy of humanity, and all its tyrannous weakness, go before the sordid mistress of our tearful valley, and, scythe in hand, these indefatigable labourers reap their eternal harvest. that queen

and the sombre hues with which her images are surrounded. death, truly, is the birth-pang of life. there is a force in nature which dieth not, and this force perpetually transforms beings to preserve them. it is the reason or word of nature. in man also there is a force analogous to that of nature, and it is the reason or word of man. the word of man is the expression of his will 2 the ritual of transcendental magic directed by reason, and it is omnipotent under this leading, for it is analogous to the word of god himself. by the word of his reason man becomes conqueror of life, and can triumph over death. the entire life of man is either the parturition or miscarriage of his word. human beings who die without having understood or formulated the word of reason, die devoid of eternal hope

genesis of light to the profit of lucifer, as follows: gself-conscious truth is living thought. truth is thought as it is in itself, and formulated thought is speech. when eternal thought desired a form, it said: elet there be light. f now, this thought which speaks is the word, and the word said: elet there be light, f because the word itself is the light of minds. the untreated 4 the ritual of transcendental magic light, which is the divine word, shines because it desires to be seen. when it says: elet there be light! f it ordains that eyes shall open; it creates intelligences. when god said: elet there be light! f intelligence was made, and the light appeared. now, the intelligence which god diffused by the breath of his mouth, like a star given off from the sun, took the form of a spl

it exhibited its passive force, and of aour when it revealed itself wholly in its equilibrated power, as producer of light in heaven and gold among metals. it is therefore that old serpent which encircles the world and places its devouring head beneath the foot of a virgin, the type of initiation .that virgin who presents a little new-born child to the adoration of three magi and 6 the ritual of transcendental magic receives from them, in exchange for this favour, gold, myrrh and frankincense. so does doctrine serve in all hieratic religions to veil the secret of natural forces which the initiate has at his disposal. religious formulae are the summaries of those words full of mystery and power which make the gods descend from heaven and become subject to the will of men. judea borrowed it

old age of the church, but he has no fear that she will die; he knows that her apparent death will be a transfiguration and a glorious assumption. the author of this book calls upon the eastern magi to come forward and recognize once again that divine master whose cradle they saluted, the great initiator of all the ages. all his enemies have fallen; all those who condemned him are 8 the ritual of transcendental magic dead, those who persecuted him have passed into sleep for ever; but he is for ever alive. the envious have combined against him, agreeing on a single point; the sectaries have united to destroy him; they have crowned themselves kings and proscribed him; they have become hypocrites and accused him; they have constituted themselves judges and pronounced his sentence of death; th

of astral light and therefore bewitchments, perversity, madness-all that, in a word, which the magi term the signature of lucifer. there is another signature which also symbolizes the mysteries of light, namely, the sign of solomon, whose talismans bear on one side the impression of his seal which we have given in our gdoctrine, h and on the other the following signature which is 10 the ritual of transcendental magic the hieroglyphic theory of the composition of magnets and represents the circulatory law of the lightning. rebellious spirits are enchained by the exhibition of the five-pointed blazing star or the seal of solomon, because each gives them proof of their folly and threatens them with a sovereign power capable of tormenting them by their recall to order. nothing tortures the wic

utside the normal conditions of humanity; we must be either abstracted by wisdom or exalted by madness, either superior to all passions or outside them through ecstasy or frenzy. such is the first and most indispensable preparation of the operator. hence, by a providential or fatal law, the magician can only exercise omnipotence in inverse proportion to his material interest; the 12 the ritual of transcendental magic alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the magnum opus. only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science. the myth of genesis is eternally true, and god permits the tree of knowledge to be app

ow to repress the allurements of pleasure, appetite and sleep; he must be insensible to success and to indignity. his life must be that of a will directed by one thought and served by entire nature, which he will have made subject to mind in his own organs, and by sympathy in all the universal forces which are their correspondents. all faculties and all senses should share in the 14 the ritual of transcendental magic work; nothing in the priest of hermes has the right to remain idle; intelligence must be formulated by signs and summarized by characters or pantacles; will must be determined by words and must fulfil words by deeds. the magical idea must be turned into light for the eyes, harmony for the ears, perfumes for the sense of smell, savours for the palate, objects for the touch. the

conquer our crowns. we must be mild and considerate to all, but in social relations must never permit ourselves to be absorbed, and must withdraw from circles in which we cannot acquire some initiative. finally, we may and should fulfil the duties and practise the rites of the cultus to which we belong. now, of all forms of worship the most magical is that which most realizes the 16 the ritual of transcendental magic miraculous, which bases the most inconceivable mysteries upon the highest reasons, which has lights equivalent to its shadows, which popularizes miracles, and incarnates god in all mankind by faith. this religion has existed always in the world, and under many names has been ever the one and ruling religion. it has now among the nations of the earth three apparently hostile fo

event confusion between signs of magnetic inspiration and those of respiration. we must be perfectly acquainted, moreover, with occult anatomy and the special temperament of the persons on whom we are operating. bad faith and bad will in subjects constitute the gravest hindrance to the direction of magnetism. women above all. who are essentially and invariably actresses, who take 18 the ritual of transcendental magic pleasure in impressing others so that they may impress themselves, and are the first to be deceived when playing their neurotic melodramas. are the true black magic of magnetism. so is it for ever impossible that magnetizers who are uninitiated in the supreme secrets and unassisted by the lights of the kabalah should govern this refractory and fugitive element. to be master of

f tantalus: ever does the water flow back when he stoops down to drink. the ancients in their symbols and magical operations multiplied the signs of the duad, so that its law of equilibrium might be remembered. in their evocations they constructed two altars and immolated two victims, one white and one black; the operator, whether male or female, holding a sword in one hand and a 20 the ritual of transcendental magic wand in the other, had one foot shod and the other bared. moreover, either one or three persons were required for magical works, because the duad would mean immobility or death in the absence of an equilibrating motor; and when a man and a woman participated in the ceremony, the operator was always a virgin, a hermaphrodite, or a child. i shall be asked whether the eccentricit

ve been learned researches and nothing more. we have verified facts that we might appreciate causes, and it has not been our pretension to restore rites which are for ever destroyed. the orthodoxy of israel, that religion which is so rational, so divine and so ill known, condemns no less than christianity the mysteries of ceremonial magic. from the standpoint of the tribe of levi, the exercise of transcendental magic must be considered as a usurpation of the magical equilibrium 21 priesthood; and the same reason has caused the proscription of operative magic by every official cultus. to demonstrate the natural foundation of the marvellous and to produce it at will is to annihilate for the vulgar mind that convincing evidence from miracles which is claimed by each religion as its exclusive

t were supposed to be from heaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if the spirit came from the abyss this method was reversed. moreover, the sacred symbol of two interlaced triangles, forming the six-pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead and the breast, and graven 24 the ritual of transcendental magic in the right hand. independently of these signs, the ancients, in their evocations, made use of those mystical combinations of divine names which we have reproduced in our gdoctrine h from the hebrew kabalists. the magic triangle of pagan theosophists was the celebrated abracadabra, to which they attributed extraordinary virtues and represented as follows: abracadabra abracada

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

RUBY TABLET OF SET

d to accept it as an unchangeable law. he will no more wander in darkness and uncertainty, but he will carry a torch in his hand, the light of which will penetrate the night of ignorance. this brief summary will suffice for the adept to instruct him how to deal with the problem of truth. 9. god since the remotest ages, mankind has always believed in something beyond human understanding, something transcendental he idolized, no matter whether there was question of personified or unpersonified conceptions of god. anything man was unable to understand or to comprehend was imputed to the powers above such as his intuitive virtue admitted them. in this way, all the deities of mankind, good and evil ones (demons) have been born. as time went on, gods, angels, demiurges, demons, and ghosts have b

i have heard all of the following referred to as satanism. church of satan. ordo templi orientis. temple of set. demonology. witchcraft. occult. paganism. santeria. voodoo. rosicrucians. freemasonry. knights templar. stoner gangs. heavy metal music. rock music. kkk. nazis. skinheads. scientology. unification church. the way. hare krishna. rajneesh. religious cults. new age. astrology. channeling. transcendental meditation. holistic medicine. buddhism. hinduism. mormonism. islam. orthodox church. roman catholicism at law enforcement training conferences, it is witchcraft, santeria, paganism, and the occult that are most often referred to as forms of satanism. it may be a matter of definition, but these things are not necessarily the same as traditional satanism. the worship of lunar goddess

SATANGEL

ster crowley for the first time, greeted him with the words little brother, you have been meddling with the goetia. crowley, who later went on to publish his own version of this text, denied the charge. bennet s reply was to state simply, then, little brother, the goetia has been meddling with you! note that crowley later identified himself as the beast 666. although he may have insisted that his transcendental philosophy was essential white magick, his holy guardian angel nevertheless turned out to be the devil himself. others who have been known to practice this goetic witchcraft have included w.b. yeats and macgregor mathers, cecil williams, charles pace. the influence of the classical grimoire may even be seen in the ritual tools and circles as described in the wiccan book of shadows

SATANIC RITUALS

, and also the mohammedan god: the absolute ruler. the notion, unique to christians, that god is christ-like in character was totally absent. if there was any semblance of a personal manifestation of god, it was through satan, who instructed and guided the yezidi toward an understanding of the multifaceted principles of creation, much like the platonic idea that the absolute was itself static and transcendental. this concept of "god" is essentially the position taken by the more highly evolved satanists. prayer was forbidden, in the strictest satanic tradition. even daily expressions of faith were referred to as "recitals" few outsiders had ever penetrated the sanctuaries of the yezidis. the exceptions have been almost exclusively within the past century when, unfortunately, the sect was w

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

a set of ideas held by a religious group. druidism: a neo-pagan religion based in the celtic region of the british isles. dynasty: a sequence of rulers from the same family. xviii world religions: almanac words to know eightfold path: the path of the buddha s teachings that can lead to the end of suffering. ek onkar: the true god of sikhism. emanation: that which inevitably flows outward from the transcendental (spiritual, beyond human experience) central principle of reality, the one, in the neoplatonic philosophy of plotinus. empiricism: belief that knowledge comes through the senses. enlightenment: the state of realization and understanding of life, a feeling of unity with all things. epicureanism: the philosophy of epicurus and others that states that the highest good is pleasure and t

nciple; the stuff of all matter, or the building block of creation. ataraxia: serenity, tranquility, or peace of mind. atomism: the belief that matter is composed of simple, indivisible, physical particles that are too tiny to be observed by human beings. consciousness: the condition of being aware of one s thoughts, feelings, and existence. emanation: that which inevitably flows outward from the transcendental (spiritual, beyond human experience) central principle of reality, the one, in the neoplatonic philosophy of plotinus. empiricism: belief that knowledge comes through the senses. epicureanism: the philosophy of epicurus and others that states that the highest good is pleasure and the avoidance of pain. ethics: branch of philosophy concerned with the evaluation of human conduct. logo

fe society web site: glory to the shri krishna sankirtana [chanting of god s names by worshippers, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. this sankirtana movement is the prime benediction [blessing] for humanity at large because it spreads the rays of the benediction moon. it increases the ocean of transcendental [beyond the universe or material existence] bliss, and it enables us to fully taste the nectar for which we are always anxious. o my lord, your holy name alone can render all benediction to living beings, and thus you have hundreds and millions of names. there are not even hard and fast rules for chanting these names. o my lord, out of kindness you enable us to easily approach you b

TECHNICIANS GUIDE TO THE LEFT HAND PATH

path of spiritual dissent or 0(-1 plus 1) antinomian: metaph. a contradiction between two principles each of which is taken to be true, or between inferences correctly drawn from such principles. a genuine antinomy does not involve any logical fallacy. kant held that: natural antinomies ensue when reason endeavors to apply categories of the understanding, suitable to empirical experience, to the transcendental and absolute. he distinguishes; first, the antinomy of the conceptions of a finite and an infinite in space and time: second, of the divisibility and individuality of matter; third, of freedom and necessity; fourth, of the existence or non- existence of a necessary being, or god. the principles of antinomianism can be traced to the 2nd century gnostics (the davidists and familists a

THAGIRION

nd more illusory form that can be experienced on the spheres below. for a white magician a feeling of total goodness is experienced. both states are self-sufficient in themselves, but has often been traps for many magicians. this level is only half the way. the sun sphere can in a basic terminology be called a level everything of it self. beyond is the higher divine levels, the star sphere or the transcendental plane that could be called a level more than itself. this is the goal for a draconian magician. tiphereth corresponds with the sun in the form of light, while thagirion represents the black sun. the black sun represents the sun in its inner form where it shines inside man and reveals the hidden qliphotic worlds. the ordinary sun is the outer sun that shines on the ordinary world. th

THE BLACK LODGE

ost of these powers-sidhis-miracles deconstruct with this simple ease. therefore it is written "who tries to keep his own life, shall lose his life; but he who loses his life, shall gain life eternal" and it is also written "what profiteth a man to gain the entire world and lose his immortal soul (as can be seen the christists took full advantage of the chance to enslave with these remarks. their transcendental meaning is lost and the whip and chain of the slave are shown to the poor dupe. remember that the words of the magi are at the same moment true and false cf onion peelings in liber cccxxxiii for a humorous- sad look at this fact) naturally, it all depends on the true will of the aspirant. if what you want is to conquer the world, well and good. but if you want to conquer yourself- t

THE BOOK OF PLEASURE

unenlightened. with what they can identify their own delusion of fear they call truth. they never see this similarity and the quintessence of religions, their own poverty of imagination and religion's palliation. better is it to show the essential difference of religions. it is as well 10 to know that various means; is not their object to deceive and govern? surely then, for the attainment of the transcendental, god and religion should have no place. some praise truth so-called, but give it many containers; forgetting its dependence they prove its relationship and paradox, the song of experience and illusion. paradox is not "truth, but the truth that anything can be true for a time. what supersedes paradox and its implicit("not necessary, i will make the foundation of my teaching. let us d

with non-essentials, being so barren of any free pleasure in this life or another, i cannot uphold their doctrines. their criterion for enjoyment-death! better it were a man renounce them all, and embrace his own invincible purpose. he cannot go further, and this is his only release. by it he may put his pleasure where he will, and find satisfaction. 12 13 14 the consumer of religion kia, in its transcendental and conceivable manifestation. of name it has no name, to designate. i call it kia i dare not claim it as myself. the kia which can be expressed by conceivable ideas, is not the eternal kia, which burns up all belief but is the archetype of "self" the slavery of mortality. endeavouring to describe "it" i write what may be but not usually-called the "book of lies. 3 the unorthodox of

r consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions. 3: about this "self; all conception is the dual principle, the law which is its conception. 4: the unmodified sex principle refracted through the dual principle emanates the infinite variety of emotions or sexualities, which may be called its ramifications. the transcendental law, the law and testament of the "new" the law of kia is its own arbiter, beyond necessitation, who can grasp the nameless kia? obvious but unintelligible, without form, its design most excellent. its wish is its superabundance, who can assert its mysterious purpose? by our knowledge it becomes more obscure, more remote, and our faith-opacity. without attribute, i know not its name

's body, he has that sigil or its emergency. this, although not his original purpose, he will and exceedingly amiable. 23: laughter in this case. by these means there is no desire beyond fulfilment, no accomplishment too wonderful, depending on the amount of free belief 24. 24: it may be done by localizing desire to one sense, hence by this formula using the ear as the vehicle, one hears the most transcendental music ever conceived, being the voices and harmony of every conceivable animal and human existence and so with each sense. men of small pleasure and enterprise, oblivious of your purpose, fault-finding, avaricious, sinful, who cannot live without women or enjoy without pain, fearsome, inconstant, diseased, and withered, dependent, cruel, deceived, and liars, the worst of men! know

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

do thy will! master thyself, and be free! all is intended for thine attainment. enflame thyself with love: invoke us often! 12. but in truth, we tell thee, that neither invocations, nor rituals, nor scriptures, nor angels can bring thee to us. if thou wilt become one of us, then must we alone choose thee out of the sublimity of our holy heart of eternal truth through the force and exertion of thy transcendental will. 13. it is not thy lower will to unite with us; it is our high will to unite thee with us. no man can pierce the veil of isis unless we have ordained it from within. in silence there is grace eternal: know thou our high will in the silence. therein is true union, in the deep silence of thy heart. 14. but lo! we are not really separate from thee: in every heart of truth we take

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

e human spirit is swept up and into an immediate union with the divine. as evelyn underhill points out in her mysticism (1961, the word has become synonymous with joyous exaltation: the induced ecstasies of the dionysian mysteries, the metaphysical raptures of the neoplatonists, the voluntary or involuntary trance of indian mystics and christian saints all these, however widely they may differ in transcendental value, agree in claiming such value, in declaring that this change of consciousness brought with it a valid and ineffable apprehension of the real. ecstasy differs from meditation one of the stages that may precede it both in character and development. in all the lengthy preliminary training of the mystical consciousness, a constant exertion of the will is required. but when at last

ed with light. most people are alone when they have such an experience, but the researchers have collected accounts of a number of individuals witnessing the same light. sir alister hardy (1896 1985) formed the religious experience research unit, manchester college, oxford, in 1969 and began the program by studying a more general kind of spiritual awareness the feeling of being in touch with some transcendental power, whether called god or not, which leads to a better life. although the researchers stressed their interest in collecting these kinds of reports, they immediately received an almost equal number of the more ecstatic mystical type, which included experiences with the light phenomenon that accompanied illumination. in his book the divine flame (1966) hardy suggested that science

have the ability to awaken to the realization that they have within themselves a spark of the divine. by attuning to the mystical awareness within them, they may transcend all earthly entrapments and regain their true spiritual home. jesus had been sent by god as a guide to teach humans how to free themselves from the control of the demiurge and to understand that the kingdom of god was within, a transcendental state of consciousness, rather than a future reward. as if the theology of the gnostics was not enough to have them branded as heretics by the orthodox christian establishment, their doctrines and their scriptural texts often utilized feminine imagery and symbology. even more offensive to the patriarchal church fathers was the gnostic assertion that jesus had close women disciples a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ute now recommend meditation as a viable treatment for moderate hypertension. their research also shows that certain types of heart arrhythmia or irregularities respond to meditation. in his groundbreaking book, the relaxation response (1975, dr. herbert benson documents some interesting research on meditation. benson found that by having a patient focus on a sacred sound, or a mantra, as used in transcendental meditation, the person s heart rate decreased, as did their breathing rate and oxygen consumption. in fact, benson s findings were so convincing that the mind/body medical institute, of which benson is president, received $2.7 million from the centers for disease control and prevention (cdc) to continue to investigate the scientific basis of the relaxation response. dr. andrew weil

gton, patricia. the book of meditation: the complete guide to modern meditation.worchester, great britain, uk: element, 1998. leichtman, robert, and carl japikse. active meditation: the western tradition. columbus, ohio: ariel press, 1982. levy, jodi. the healing handbook: a beginner s guide to meditation. new york: pocket books, 1999. mason, paul. the maharishi: the biography of the man who gave transcendental meditation to the west. london: element books, 1994. ozaniec, naomi. essential meditation 101 tips. london: dorling kindersley press, 1997. rosenberg, larry. breath by breath. boston: shambala press, 1998. west, serene. very practical meditation. virginia beach, va: donning, 1999. psychedelics the mind-expanding drugs throughout the tenure of the human species on earth, certain mush

ts would be present. if, on occasion, some of this subconscious knowledge were to burst into the conscious, it would be interpreted as either a memory of a past event or a precognition of a future event. the past is neatly cataloged somewhere in the subconscious. some psi researchers, such as h. f. saltmarsh, believe that all events past, present, and future are part of the present for the deeper transcendental mind. in view of such concepts as saltmarsh s, some researchers maintain that the age-old query, can the future be changed? has no meaning. the foreknowledge of the future, of which some level of the subconscious is aware and of which it sometimes flashes a dramatic bit or scene to the conscious in a dream or trance, is founded on the knowledge of how the individual will use his or

ng noise. the sound had come from the nursery, and the couple found that the chandelier had fallen into the baby s crib. the clock on the baby s dresser indicated the time as 4:35. for the young woman s deep level of subconscious, the falling of the chandelier was a present fact that was still a future fact for her conscious self. the absence of the baby in its crib was also a present fact to the transcendental self because it was aware of how the conscious self of the young mother would react if she knew the safety of her child were threatened. to stimulate the woman to action, the deep level of her psyche formulated a dramatic precognitive dream with an attached tragic ending. the future, therefore, had not been altered by the woman s action, only implemented. in his book an experiment w

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

, and future become an eternal now. although humans may clothe these experiences according to the cultural context in which they are most functional, these evidences of the non-physical capabilities of human beings are universal. prestidigitation, the-hand-is-quicker-thanthe- eye kind of magic, may have been born when certain clever individuals began to use their brains in an attempt to mimic the transcendental qualities of their mind. perhaps long ago, a canny young man, jealous of a master shaman fs ability to move an object through psychokinesis, mind influencing matter, cleverly duplicated the feat by attaching one end of a long black hair to a pebble and the other to a finger. the shaman might have spent years acquiring the discipline necessary to a semi-controlled functioning of his

grimoires, books filled with rites, rituals, incantations, conjurations, and evocations of demonic entities. the deity most often invoked by the dark sorcerer of medieval times to the present day is satanas, a direct descendant of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 51 baphomet: the sabbatic goat from the 1896 edition of transcendental magic (fortean picture library) egyptian set and an alias for the persians f ahriman, the muslims f iblis, the hebrews f asmodeus and beelzebub, and pan, the goatfooted nature god of the greeks, who became the image of satan in the common mind. in addition to satan, the master creator of evil, there were many other ancient gods who had been transformed into demons and personified as

imed that the white magician did not need to draw magic circles, chant spells, or practice rituals. in his belief construct nothing was impossible to the human spirit that linked itself with god. all magic was possible to the human mind expressing itself through faith and imagination. white magicians continue to practice their traditions on a high level of mystical ideals and devote themselves to transcendental magic, rather than the occult. while the darker applications of magic and sorcery receive the greater share of popular attention, those adepts of all traditions who practice white magick continue to do so quietly and secretly, serving humankind by working in the light, rather than the darkness. m delving deeper meyer, marvin, and richard smith, eds. ancient christian magic. san fran

magician a clue to the manipulation of the natural and divine energy that permeated all of nature. the existence of t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 68 magic and sorcery marie laveau was the recognized voodoo priestess of new orleans. such a force, eliphas levi believed, was to discover the great arcanum of practical magick. his doctrine of transcendental magic was published in 1855, followed by rituals of transcendental magic in 1856. other works of eliphas levi include the key of the grand mysteries (1861) and the science of the spirits (1865. eliphas levi died in 1875, esteemed by many and hailed as the last of the alchemists. others have criticized certain of his writings by suggesting that his imagination may have in some instan

o not have a god or devil in the conventional sense of absolute good and absolute evil, they consider these qualities to be positive and negative expression of the same life-energy, neither of which are permanent forms but subject to change as situations and circumstances change. wicca conceives of spirit as part of the universal creative principle, existing as a thought form. in keeping with its transcendental nature, wicca views spirit as the convenient expression for a certain kind of matter, which is thought to contain a dynamic energy of its own. this energy is capable of t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 73 witchcraft is also referred to as the gold religion. h being transmitted by means of mental activity and

be invoked by magical ceremonies employing incense made of red sanders. m delving deeper ahmed, rollo. the black art. london: arrow books, 1966. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 144 prophecy and divination de grivy, emile grillot. a pictorial anthology of witchcraft, magic& alchemy. new hyde park, n.y: university books, 1960. levi, eliphas. transcendental magic. london: rider& co, 1958. waite, arthur edward. the book of ceremonial magic. new hyde park, n.y: university books, 1960. numerology according to numerologists, each number possesses a certain power that exists in the occult connection between the relations of things and the principles in nature which they express. all that humans are capable of experiencing can be reduced to

ity that has been bequeathed to humankind over hundreds of thousands of years. humans must never allow the materialist or the pure technologist to dictate the fate of humanity. in his view, surveying the contributions made over the centuries by those nontechnological societies and their tribal empowerments, humankind must be guided by ggreat, universal minds which are closer to the secrets of the transcendental and throw more into the scales than mere weight of technological progress. h m delving deeper gill, sam d, and irene f. sullivan. dictionary of native american mythology. new york: oxford university press, 1992. gregor, arthur s. amulets, talismans, and fetishes. new york: scribner, 1975. harner, michael.the way of the shaman. new york: bantam books, 1982. lissner, ivar. man, god an

THE GOLDEN ESSENCE

nd pleasure. the wine, or any of the children- such as bread, ale, or mead, is the third thing; are not the wheat or grape or honey that acted as their source, and yet, they cannot be separated from their sources, anymore than their sources could be separated from the original source. the wine, the bread, the ale, the mead, all these final products, which represent the child in substance, are the transcendental elements. they are called transcendental because when you look at it, they alone rise out of and beyond the duality from whence they came: if the dark origins, the great parents, are the negative reality, and from the negative reality, comes forth the son and daughter, the positive expressions or realities, the final products, or the child substances, come from both the positive and

they alone rise out of and beyond the duality from whence they came: if the dark origins, the great parents, are the negative reality, and from the negative reality, comes forth the son and daughter, the positive expressions or realities, the final products, or the child substances, come from both the positive and the negative forces before them, but are indeed different from either. they are the transcendental, in-between, not positive or negative, but both and neither; and something else besides- they are otherworldly; the fulfillment and resolution of all dualities and forces that have come before. honey and mead deserve special mention here, because mead is a very special drink. it was considered the drink of the gods for many european pagan cultures, for some very special reasons. no

th and neither; and something else besides- they are otherworldly; the fulfillment and resolution of all dualities and forces that have come before. honey and mead deserve special mention here, because mead is a very special drink. it was considered the drink of the gods for many european pagan cultures, for some very special reasons. no substance more than mead shows more between-ness or natural transcendental reality than mead; this is because it is made from honey, which is created not on earth, nor in the air, but in beehives which are suspended between the sky and the earth. the earth acts as the mother source of the pollen that makes honey, but the daughter is the honey itself, which springs from the hive- and the hive itself is ruled over by a great queen, a queen bee, who has alway

sounds a good deal like the mythological descriptions of the golden age at the beginning of the cosmos, when humans lived happily and free with no old age or death. in this manner, using our special fire-endowed understanding and awareness, we can reexperience all things in our life, see them again for the first time, from a new perspective, which is very much like the old one, but with an added transcendental twist of cunning. how can we achieve the promise of the mythologies? awareness is the key again, along with understanding. allow me to repeat something i said at the beginning of this essay: simply put, recognition of this reality, a direct awareness of it, caused the renewal to occur. it was as though the very awareness of this reality, on the part of a conscious being, completed t

THE KEY TO THE MYSTERIES

l with being. 101< q. what is reality? a. knowledge identical with being. q. what is reason? a. the word identical with being. q. what is justice? a. the motive of acts identical with being. q. what is the absolute? a. being. q. can one conceive anything superior to being? a. no; but one conceives in being itself something supereminent and transcendental. q. what is that? a. the supreme reason of being. q. do you know it, and can you define it? a. faith alone affirms it, and names it god. q. is there anything above truth? a. above known truth, there is unknown truth. q. how can one construct reasonable hypotheses with regard to this truth? a. by analogy and proportion. q. how can one define it? a. by the symbols of faith. q. can one

come to london, sir, and you will see! the miracles are permanently established there "would you be so kind, sir, as to give me, first of all, some exact and conscientious details with regard to the miracles "oh, as many as you like" and immediately the old priest began to recount things which the whole world would have found impossible, but which did not even turn a eye-lash of the professor of transcendental magic. 145 here is one of his stories: one day vintras, in an access of enthusiasm, was preaching before his heterodox altar; twenty-five persons were present. an empty chalice was upon the altar, a chalice well known to the abbe charvoz; he brought it himself from his church of mont-louis, and he was perfectly certain that the sacred vase had neither secret ducts nor double bottom"

ith them in order to perform his miracles. they are red in colour. he wears upon his forehead a cross in the form of a lingam; and his pastoral staff is surmounted by a hand, all of whose fingers are closed, except the thumb and the little finger. now, all that is diabolical in the highest degree. and is 150 it not a really wonderful thing, this intuition of the signs of a lost science? for it is transcendental magic which, basing the universe upon the two columns of hermes and of solomon, has divided the metaphysical world into two intellectual zones, one white and luminous, enclosing positive ideas, the other black and obscure, containing negative ideas, and which has given to the synthesis of the first, the name of god, and to that of the other, the name of the devil or of satan. the si

courage. o master, i conjure you, you who need only say one word, make one sign, and the spirits will obey, take pity upon me, and restore to me what i have lost "give me your grimoire" said eliphas "what name used you to give to the spirit who appeared to you "i called him adonai "and in what language was his signature "i do not know, but i suppose it was in hebrew "there" said the professor of transcendental magic, after having traced two words in the hebrew language in the beginning and at the end of the book "here are two words which the spirits of darkness will never counterfeit. go in peace, sleep well, and no longer evoke spirits" the workman withdrew. a week later, he returned to seek the man of science. 155 "you have restored to me hope and life" said he "my strength is partially

now, farewell: i must work. well, why do you assume this suppliant air, and what more do you want of me "oh, if you only would "well, what now? have you not obtained all that you asked for, and even more than you asked for, for you did not mention money to me "yes, doubtless" said the other sighing "but i do want to see him again "incorrigible" said eliphas. some days afterwards, the professor of transcendental magic was awakened, about two o'clock in the morning, by an acute pain in the head. for some moments he feared a cerebral congestion. he therefore rose, relit his lamp, opened his window, walked to and fro in his study, and then, calmed by the fresh air of the morning, he lay down again, and slept deeply. he had a nightmare: he saw, terribly real, the giant with the fleshless ox's h

generates forms; this power is light. 181 light creates forms in accordance with the laws of eternal mathematics, by the universal equilibrium of light and shadow. the primitive signs of thought trace themselves by themselves in the light, which is the material instrument of thought. god is the soul of light. the universal and infinite light is for us, as it were, the body of god. the qabalah, or transcendental magic, is the science of light. light corresponds to life. the kingdom of shadows is death. all the dogmas of true religion are written in the qabalah in characters of light upon a page of shadow. the page of shadows consists of blind beliefs. light is the great plastic medium. the alliance of the soul and the body is a marriage of light and shadow. light is the instrument of the wo

es, and the fulcrum of all intelligent political thought. to abandon a force to its own excesses is to condemn it to suicide. dupuis failed to understand the universal religious dogma of the qabalah, because he had not the science of the beautiful hypothesis, partly demonstrated and realized more from day to day by the discoveries of science: i refer to "universal analogy" deprived of this key of transcendental dogma, he could see no more of the gods than the sun, the seven planets, and the twelve signs of the zodiac; but he did not see in the sun the image of the logos of plato, in the seven planets the seven notes of the celestial gamut, and in the zodiac the quadrature of the ternary circle of all initiations. 187 the emperor julian, that "adept of the spirit" who was never understood

the origin of that fabulous natural history, in which lions allow themselves to be defeated by cocks, where dolphins die of sorrow for the ingratitude of men, in which mandrakes speak, and the stars sing. this enchanted world is indeed the poetic domain of magic; but it has no other reality than the meaning of the hieroglyphs which gave it birth. for the sage who understands the analogies of the transcendental qabalah, and the exact relation of ideas with signs, this fabulous country of the fairies is a country still fertile in discoveries; for those truths which are too beautiful, or too simple to please men, without any veil, have all been hidden in these ingenious shadows. yes, the cock can intimidate the lion, and make himself master of him, because vigilance often supplants force, an

of one obelisk with the other, and each sign should receive its complete sense from the analogy of contraries. m. champollion found coptic in the hieroglyphics, another savant would perhaps find more easily, and more fortunately, hebrew; but what would one say if it were neither hebrew nor coptic? if it were, for example, the universal primitive language? now, this language, which was that of the transcendental qabalah, did certainly exist; more, it still exists at the base of hebrew itself, and of all the oriental languages which derive from it; this language is that of the sanctuary, and the columns at the entrance of the temples ordinarily contained all its symbols. the intuition of the ecstatics comes nearer to the truth with regard to these primitive signs that even the science of the

eve, because they thirst for hope. how can faith be lost? how can science doubt the infinite harmony? because the sanctuary of the absolute is always closed for the majority. but the kingdom of truth, which is that of god, suffers violence, and the violent must take it by force. there exists a dogma, there exists a key, there exists a sublime tradition; and this dogma, this key, this tradition is transcendental magic. there only are found the absolute of knowledge and the eternal bases of law, guardian against all madness, all superstition and all error, the eden of the intelligence, the ease of the heart, and the peace of the soul. we do not say this in the hope of convincing the scoffer, but only to guide the seeker. courage and good hope to him; he will surely find, since we ourselves h

THE MIDDLE PILLAR

vens upon hs head, penetrating him and eventually illumining the region of his feet whch are set firmly upon the earth. the sense of expansion is a definite one, rendering the performance of the gestures of the qabalistic cross a much more vital and significant experience. the reasons given for the necessity of this astral expansion lies in the fact that the ancient mystical systems hold that the transcendental natu.re of man, the essence of mind, is infinite in nature, a positive void of whch no quality can be predicated. as one eastern scripture puts it: learned audience, the illimitable void of the universe is capable of holding myriads of things of various shapes andforms, such as the sun, the moon, the stars, mountains, etc .space takes in all these, and so does the voidness of our na

nderestimate or exaggerate its importance. this is not to suppose that at once will the casual performer of the qabalistic cross become aware of the secret self of the unconscious "the flame whch burns in the core of every man" that is certainly not the implication for he who runs may not read. what is implied is that continuation in the way of regular practice brings with it a recognition of the transcendental self. or, to put it in another way a bridge is formulated between the conscious and the unconscious, permitting the mind to be made porous to diviner t h g s. gradually and almost imperceptibly the student will become aware of the inspiration of that higher genius. the principal error on the part of earlier writers on magic-and my earlier literary efforts are also included w i t h t

ion (llewellyn, 1993. 8. once again, regardie has switched the natural order of the qabalistic cross here "ve-gevurah (right shoulder) should precede "ve-gedulah (left shoulder. 9. libellus xi (ii "a discourse of mind to hermes" see scott, hermetica, 90-91. 10. plotinus was a leading neoplatonist of the third century c.e. he strove to combine greek logic and rational philosophy with mysticism and transcendental experience. his major work, the enneads, was compiled by his student porphyry. 11. for this reason it is important that the student keep a diary and record the results of all meditations, exercises, and rituals. 12. in addition to giving a mistaken impression of what spiritual growth is, it has also resulted in many seekers assuming that their meditations yield contact with "secret

he abyss into another and diviner region by the vibratory momentum of the power of the name. it is a distinct recognition of, and participation in, that type of experience whch has variously been called mystical and religious. it is a rare and holy event for the individual ceases, it may be for but a single instant of time, to be a man. he is caught up in a diviner sphere, and is enwrapped by the transcendental folds of the descending tongues of the spirit. for but a moment or two onlyfor the very nature of consciousness, with its feeble instrument the brain, is such as to be unable to endure for very long this whte heat of ecstacy. and then once more the ego, dazed and stunned by so awe-inspiring and terrific an experience, recovers its equilibrium, circulating the light and the formula o

e. consciousness and unconsciousness complement each other to form the greater principle of the self. not only is the self at the center of these two halves of the psyche, it is also the circumference which surrounds them. according to jung, the only content of the self that we can know is the individuated ego. endeavoring to know more, we run into the boundaries of our own knowledge. the self is transcendental. it can only be felt and experiencednever wholly understood by the rational mind. it 'is strange to us and yet so near, wholly ourselves and yet unknowable, a virtual center of mysterious constitution. the beginnings of our whole psychic life seem to be inextricably rooted in this point, and all our highest and ultimate purposes seem to be striving tozuard it. this paradox is unavoi

the image of god inside the aura. tlvs is a greatly simplified version of a magical operation known as the assumption of godforms, and it points out figure 10: adam kadmon, the "reversed tree" the pentagram 183 the difference between the exoteric beliefs of mainstream religion and the esoteric practices of ceremonial magicians (see figure 11, p. 184) commenting on the qabalistic cross in h s book transcendental magic, eliphas levi, the man most responsible for the occult revival of the nineteenth century, wrote that "this sign, made after ths manner, should precede and terminate the conjuration of the four."8 the conjuration of the four refers to the four elements of fire, water, air, and earth. the four archangels in the lbrp are among the best known and most powerful of the hebrew deitie

s, and over the four parts of the world (refer to page 533 of the llewellyn edition, edited by donald tyson) 4. compare to 2 timothy 418 "the lord will deliver me from every evil work, and will save me to h s celestial kingdom; to whom be glory to the aeon of aeons. amen. 5. halevi, kabbalah: tradition of hidden knowledge, 12. 6. ibid, 68. 7. ceremonial magicians. literally "god-workers" 8. levi, transcendental magic, 234. 9. from a 1977 paper titled a possible sol rcefo r the lesser pentagram ritual in a hebrew night prayer by bill heidrick. 206 theb alancbee tweemnin da nd magic 10. levi, transcendental magic, 63. 11. ibid, 67-68. 12 %id, 70. 13. waterfield, the theology ofarithmetic, attributed to iamblichus, 68. 14. renamed the occult power ofnumbers, 59. 15. levi, transcendental magic

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

ros of gleaming hope lighting our way across the boisterous ocean of life to our haven of eternal rest. the fools and the faulty, the wise and the wizened read and tremble before the might of its majesty, for into its flaming horrent hath it woven and braided the ashen locks of wisdom, the dyed curls of folly, and all the glittering circlets of golden youth. all is transcended, all is unified and transcendental; neither is there joy nor laughter, sorrow nor weeping, for all is as a divine mastery of truth and knowledge to those who worship the new-born god, like the magi of the east, with gold, and frankincense, and myrrh. above whose heptagonal cradle flashes the magic star lusanaher, that great star cor leonis, which heralds and directs our reverent pilgrimage. the star has arisen; let u

re my guerdon: to fade utterly into the rose-heart of that sanguine vase, and lose my purpose in its silent sea, and lose my life, and find my life, and pass up to the sea that is as molten glass *tannhauser, vol. i, p. 227. nirvana. the drowning of self in eternity. yet if the mind returned not from its abode, and ever rested with god, all would run smoothly enough; but such a possibility is too transcendental to be actual. if it were, then this dull house of gold and iron and clay is happy also. etis an easy way *tannhauser, vol. i, p. 227. but this cannot be. the dice are in god fs lap, and in him alone rests the ultimate goal. in gtannhauser h we find the great dual power of redemption, the interminglings of the powers of virtue and vice. in him, as in the hero of gthe nameless quest

mained zero. turning now for a short time from the mystic to the idealistic philosophy, we find that though both are closely united, the former founds its system on man fs wondering ignorance in trying to link subject and object esoterically, whilst the latter builds up reality in mind perceptions, treating nothing as illusion but the reality of the materialists. berkeley, when he declared in his transcendental philosophy that esse=percipi was only in reality reiterating the idea held ages previously in gthe veil of maya. h kant threw more fuel on the berkeleyan argument when he stated in his hcritique of pure reason, h that we can have no positive knowledge whatsoever of gthe thing in itself. h since then this idea of the subjectivity of reality has gained more ground under hegel, and lat

nd lastly climb the walls of time, and by the golden path the great have trod reach up to god *songs of the spirit, vol. i, p. 54. and then: cthere gleams from heaven the likeness of a man in glory set; the sun is blotted, and the skies are riven. a god flames forth my spirit to beget; and where my body and his love are met a new desire possesses altogether my whole new self as in a golden net of transcendental love one fiery tether, dissolving all my woe into one sea of weather *songs of the spirit, vol. i, p. 43. in many other of these poems do we find depicted other phases of the philosophy of the qabalah; one, the hermetic maxim, gthat which is above is as that which is below, h we find stated in gthe philosopher fs progress h: that which is highest as the deep is fixed, the depth as t

e is no soul *gargoyles, vol. iii, p. 85. time and space one question still remains before we dismiss the question of time and space, and that is their homogeneity and accidental reality in the ego. being forms of extension, space permits size, and time, number, i.e, in consciousness. this is the meaning of gtime is the fourth dimension. h so the hard thinking of crowley arrives eventually at the transcendental idea of considering space as a plane, and nearness as time. gcan space be identified with matter (akasa, means both, and time with motion? h crowley answers, gyes. h [for in extension space is the single immovable consciousness; time the extension in number, the motion of the immobiles. a moving body must move in time; for it is the succession of consciousnesses. git is here h. git

is journey all but attains nirvana. in many other poems do we find this idea of nirvana. in gwhy jesus wept h we have: thy flower-life is shed into eternity, a waveless lake *why jesus wept, vol. iii, p. 41. which reminds us of sir edwin arnold fs: om, mani padme, om! the dewdrop slips into the shining sea! again, in gthe farewell of paracelsus to aprile h: my whole new self as in a golden net of transcendental love one fiery tether, dissolving all my woe into one sea of weather *songs of the spirit, vol. i, p. 43. or, those souls that cast their trammels off, and spring on eager wing, immaculate, new born, toward the sky, and shall not die until they cleave at last the lampless dome, and lose their tent because they find their home *songs of the spirit, vol. i, p. 55. which compares with:

TYSON DONALD NEW MILLENNIUM MAGIC

ost humble of persons, and in all cases has transformed their lives. for the light conveys, in deeper language than words, deeper than images, the great truth of life. when individuals have been "enlightened" they understand in their hearts why they were born and what they must do with their time on earth. magi view the light as a real phenomenon of the mental kind to be sought out as a source of transcendental wisdom. their most common and earnest magical act is to court the light in the hope that it may manifest itself in all its brilliance. to attain this desire may change the magus in ways society would not deem favorable. when the magus attains harmony with the all, the things of the world often lose their illusion of importance. the very reason the unenlightened magi think they desir

TYSON DONALD THE MAGICAL WORKBOOK

ighted in 1988. as the subtitle indcates, the work contains eleven progressive lessons in the techniques of ceremonial magic in the golden dawn tradition. this is one of the better basic tutorials. it contains so much concentrated information, it may be a bit hard for beginners to digest at first reading, but it is well worth the effort to master its contents. 322 suggested reading levi, eliphas. transcendental magc. york beach, maine: samuel weiser, 1970. translated by a. e. waite. first published in french in two parts as dogme de la haute magze (1855) and rtuel de la haute magze (1856. first published in english as one volume in 1896 by rider and company. this is levi's most practical book. although it does not contain detailed exercises or rituals, it does give many bits and pieces of

UNCLE SETNAKT SEZ THE HEROIC SOCIETY

s/her handicap is a prime example of a hero. 7. in an heroic society isolate intelligence- the black flame- is prized above all things. sellers of drugs (legal and illegal, purveyors of numbing entertainment, preachers of individuality-denying systems will disappear as nightmares in the dawn of reason. 8. in an heroic society one will seek after the mysteries. we will celebrate and understand the transcendental moments of all cultures. not through some crystal-counter 'channeling, but with a careful interplay of real research (archaeology/anthropology) and mystic insight from the talented among us. we will study all, accept all, but we will revel unabashed in the pride of our own ancestral streams. the honour of all mankind will be remanifest in an heroic society. 9. in an heroic society w

WAITE ASPECTS OF MASONIC SYMBOLISM

t which is established in and by the right-hand pillar, called j. the temple as regards the temple itself, i have explained at length elsewhere after what manner it is spiritualized in various kabalistic and semi- kabalistic texts, so that it appears ever as "the proportion of the height, the proportion of the depth, and the lateral proportions" of the created universe, and again as a part of the transcendental mystery of law which is at the root of the secret tradition in israel. this is outside our subject, not indeed by its nature but owing to limitations of opportunity. i will say only that it offers another aspect of a fatal loss in israel and the world- which is commented on in the tradition. that which the temple symbolized above all things was, however, a house of doctrine, and as

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

kabbalists. the intellectual kabbalists are black magicians, the intuitive kabbalists are white magicians. many times the sidereal gods answer our questions by showing us a tarot card; then we must intuitively understand the answer given to us. intuitive kabbalists comprehend what is reserved for them just by glancing at a tarot card. this is a book of practical christification. this is a book of transcendental esotericism and absolutely practical. we do not theorize here. this work is one hundred percent practical. many students long for their christification but they do not know where to start, because they do not know the clue, the secret. here we give to the student, the clue, the secret, the key. here you have it, thirsty lovers of the truth. now practice, you are not alone. we love y

the eighth card of the tarot, the eternity of all. yesod foundation, the sun of leo, the ninth card of the tarot. the hermit. malkuth kingdom, the entire universe, mary or virgo, nature. these ten sephiroth live within our being and are our inner solar system. the tarot is intimately related with esoteric astrology and with initiation. arcanum 10 this is the first hour of apollonius. the study of transcendental occultism arcanum 11 this is the second hour of apollonius. power. the abysses of fire. the astral virtues form a circle through the dragons and the fire (study of the occult forces. arcanum 12 third hour of apollonius. the serpents, the channels, and the fire. sexual alchemy (the work with kundalini) sexual magic. luego los siete sephirotes infer-iores van en el orden siguiente: ch

WESTERN MANDALAS OF TRANSFORMATION SR AL

of life, 1972, p. 219. i advise that you check the kamea you are copying at least twice, and be especially careful if doing it in hebrew. the mistakes are not only in the older publications e. g, francis barrett, but in modern ones as well. i have found mistakes in regardie's how to make and use talismans, his golden dawn (1970 edition, the complete golden dawn system of magic, and eliphas levi's transcendental magic. the newest edition of agrippa's three books of occult philosophy, edited by donald tyson (llewellyn: 1993, has corrected all mistakes in figure 4-a sephira/planet binah/saturn chesed/jupiter geburah/mars tiphareth/sun netzach/venus hod/mercury yesod/moon daath/pluto number 3 4 5 6 7 8 9 11 planetary numbers number sum of of cells any line 9 16 25 36 49 64 81 121 15 34 65 111

od: ancient cosmology and early christian symbolism for other interesting associations of the number 153 with pythagorean symbolism. eliphas levi praises the sephira of tiphareth thus: beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between creator and creation.a sublime conception of poetry and its sovereign priesthood (transcendental magic, 1972, p. 97. to this sphere is attributed the number six and the seal of solomon, or hexagram. this is the geometrical symbol which best illustrates the great maxim "as above, so below" the joining of the microcosm with the macrocosm. according to the principle of analogy, whatever is in the godhead is reflected in the human being. the three principles of intelligence, love

which reduces to eight. in the spirit of this renewal, it is perhaps no coincidence that the fama says that the rosicrucian order was founded by eight persons. we mentioned earlier that a true magic square equals the same sum if any row is added up.including diagonally. sometimes books on magic squares and seals state that mercury does not do this, but a true mercury kamea does. the one in levi's transcendental magic does not (nor does anyone who has published his kamea.i have seen several, but it is because there is a mistake in his magical square. the original by agrippa in hebrew equals the same sum, as does the original in kabbala denudata. if it didn't add up correctly, it would not make the harmonious figure of the mercury seal. i have tried it; i have traced every variation in all t

ideas and there is no idea which has not its proper and peculiar form. the primordial light which is the vehicle of all ideas is the mother of all forms, and transmits them from emanation to emanation. hence the astral light, or terrestrial fluid, which we call the great magnetic agent is saturated with all kinds of images or reflections. now our soul can evoke these and subject them to diaphane (transcendental magic, p. 66. diaphanous literally means translucid and by it levi refers to the plastic mediator, which is the magnet that attracts particular visions from the astral light that correspond to the impetus of the will. the great magical agent in qabalah is attributed to saturn/capricorn and corresponds in tarot to the devil key (see figure 11-b. here we see a hint of the relationship

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

so much of his life to pondering the human experience of time, ably captured the wider xiv preface issue underlying this puzzle when he wondered in his amsterdam lectures of 1926 if we can overcome the paradox of our doubling [verdoppelung. we are fated as human beings to be the psychophysical subjects of a mental life in the real world and, at the same time, transcendentally to be subjects of a transcendental, world-constituting life-process. 10 as the following citation from barry dainton illustrates, even contemporary physicists, utilizing a different methodology, have been forced by the dint of their speculations to acknowledge the inherent di culty in thinking about time that husserl formulated so well: immanent flow is such a pervasive feature of our consciousness that it is hard to

flow is such a pervasive feature of our consciousness that it is hard to think of anything that does not possess this feature, time included, for not only do our thoughts possess it as we think them, but so do any mental images that we call up. 11 the supposedly distinctive capacity of human beings to live in this state of doubling as immanent and transcendent subjectivities is facilitated by the transcendental power of imagination in martin heidegger s locution, a spontaneous receptivity and receptive spontaneity, 12 a metamorphic power that unsettles binary oppositions, rendering the real unreal, the concrete abstract, the somatic symbolic. to render time sensible, wrote gilles deleuze, in itself is a task common to the painter, the musician, and sometimes the writer. it is a task beyond

ugustine s definition of time as a distension of the mind (distentio animi),115 a position that approximates the present-day emphasis on the locus of temporality in internal time-consciousness.116 in modern philosophical discourse, kant established the foundation for the phenomenological viewpoint, or what has been felicitously called the reflexive temporalization of time, 117 by insisting on the transcendental ideality of the temporal sensibility.118 to be more precise, kant identified both space and time as pure forms of sensible intuition, the two sources of cognition that impart the necessary conditions for the synthetic knowledge that shapes all human experience. yet he accorded a privileged status to time, for space is limited as an a priori condition merely to outer intu- 16 chapter

d to external objects, are determinations of the mind and thus belong to the inner intuition, which cannot be understood except through the modalities of time; we cannot think of consciousness in the absence of time, nor time in the absence of consciousness. 120 indeed, for kant, we cannot account for human experience without presuming the unity of self-consciousness the hypothetical construct of transcendental apperception the i think that accompanies all representations and thereby holds manifold sensory data together in time.121 i am an object of inner sense and all time is merely the form of inner sense. for it really says no more than that in the whole time in which i am conscious of myself, i am conscious of this time as belonging to the unity of my self, and it is all the same wheth

en through which they gain experience of the world, everyday or scientific opinions about the world, their particular sensible and conceptual world-pictures. notwithstanding the attempt to distance his own perspective from an idealistic reduction of all beings to mental constructs, husserl is not able to free himself entirely from the grip of this philosophic orientation. the nucleus of husserl s transcendental idealism is expressed in his remark that in the pure attitude focused upon correlations, created by the epoch, the world, the objective, becomes itself something subjective. 137 within the brackets of the suspension, therefore, the world is transformed into a transcendental phenomenon, which is from the start taken only as a correlate of the subjective appearances, views, subjective

s transformed into a transcendental phenomenon, which is from the start taken only as a correlate of the subjective appearances, views, subjective acts and capacities through which it constantly has, and ever attains anew, its changeable [but] unitary sense. the epoch, in giving us the attitude above the subject-object correlation which belongs to the world and thus the attitude of focus upon the transcendental subject-object correlation, leads us to recognize, in self-reflection, that the world exists for us, that is, our world in its being and being-such, takes its ontic meaning entirely from our intentional life through a priori types of accomplishments that can be exhibited rather than argumentatively constructed or conceived through mythical thinking. 138 but it is here that the epist

tuting subjectivity, yet, on the other, it is incorporated in the world itself. 139 simply put, how can the self be the agent of the construction of the world when it is a component of the world so constructed? husserl s resolution of the paradox depends on discerning that notions of subjective identity such as soul or psychic life belong to the phenomena of the world as a constituted pole of the transcendental subject-object correlation, and, consequently, the i that is attained in the epoch a modality of consciousness that precedes the dyadic division precipitated by the structure of intentionality is called i only by equivocation.140 the epoch creates a unique sort of philosophical solitude which is the fundamental methodical requirement for a truly radical philosophy. in this solitude

he society of mankind. all of mankind, and the whole distinction and ordering of the personal pronouns, has become a phenomenon within my epoch; and so has the privilege of i-the-man among other men. 141 the i ascertained within the phenomenological bracket exhibits uniqueness and personal indeclinability( the always singular i) but it is at the same time a privileged member of 20 chapter one the transcendental intersubjectivity (one i among others, the community of cosubjects constituting the world as world for all. husserl elucidates the matter by examining the process of self-temporalization through the prism of the transcendental exposition of recollection: thus the immediate i performs an accomplishment through which it constitutes a variational mode of itself as existing (in the mode

the immediate presence of what is no longer present, the absent presence presently absent, the present absence absently present. in the same manner, husserl speaks of self-alienation to account for the discernment of the other in the constitution of self. the depresentation of one s primal presence into a merely presentified primal presence marks the shift from the singular i to the communal i of transcendental intersubjectivity, a transformation that makes possible the eidetic correlation of subject-object in the noetic/noematic field of consciousness before the distinction of subject and object, and the presumed constitution of the latter as an expression of the former. time, in its phenomenological comportment as immanent temporality, serves as the bridge that links the two aspects of t

hese determinate retentions and protentions have an obscure horizon; in flowing away, they turn into indeterminate retentions and protentions related to the past and future course of the stream. it is through the indeterminate retentions and protentions that the actually present content is inserted into the unity of the stream. 159 from this perspective it is correct to say that, for husserl, the transcendental constitution of objective time and the consciousness of temporal immanence are intentional acts of human imagination.160 making-present/temporal emplacement in la voix et le ph nom ne (1967, derrida remarked that, for husserl, the now, or the punctuality of the instant, is a rmed as the nondisplaceable center, eye, and living core of temporality.161 derrida correctly noted that the

which pertain to the essence of these characters. it is precisely the business of the phenomenology of cognition to grasp this fully and to make it completely intelligible. 186 as husserl put it in a manuscript entry dated march 1931 from what is known as the c-series: the proto-condition for the sense of being attributed to everything that exists is the i-am, that is, the living streaming of the transcendental ego, a streaming having-present that is the streaming present itself. this wakeful i is not an abstract subject but a living actuality that perforce includes the all-encompassing world-structure. the concrete being of the i. is living temporalization with the i-pole. and 28 chapter one what is proper to it at that level is inseparably one with that which is first existent for it pri

idegger, like husserl, emphasizes time as the distinguishing feature of the human comportment. recently, alejandro vallega has made an impressive attempt to consider more seriously the figure of spatiality as a deconstructive element in heidegger s discourse on temporality, that is, to view the experience of space as the decisive interruption (ent-scheidung) of thought s claim to metaphysical and transcendental principles as the ground and root of the question of being that this very question will begin to be experienced in its alterity. 201 the marginality of space accords it special significance as it punctuates the development or delimitation of heidegger s discourse on temporality. throughout heidegger s book spatiality appears as a constant aporetic element in his discourse, which ult

g forms, in the various stages of his thought: the realization that to become present, time must be absent. as frank schallow has pointed out, heidegger realized that this ability of time to defer itself was not merely an accidental feature of temporality, but rather marked its deeper origin within the polarity of revealing-concealing as the essence of truth. temporality thereby appears less as a transcendental structure and more as a kinetic event or movement between opposites, the re-enactment of a creative process interchanging end and beginning, consummation and origin. 307 this conception of temporality is indebted to schelling s emphasis on time as an elliptical rather than a linear process, a primeval occurrence that is not juxtaposed to eternity. temporality, for schelling, provide

are one matter [ha-zeman we-ha-maqom inyan ehad] as is known to those who understand. 4 the specific context of maharal s comment is a discussion on the nature of the revelation of torah at sinai in the third month after the exodus of the israelites from egypt. in maharal s view, neither the spatial nor the temporal coordinates of the experience were accidental or arbitrary; on the contrary, the transcendental nature of the truth disclosed necessitated the place and time of the event, that is to say, both when and where the epiphany occurred approximated as much as possible the metaphysical constitution of what was divulged in the physical world. i return subsequently to this theme in the thought of judah loew, with special focus on the dimension of time; noteworthy for the moment is his

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