Michael Wynn's Occult Reference Library
TRIAD,TRIADS

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

0 0 INITIATION CEREMONY

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

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

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

4. 3 aitd. blatter 1, 372-3. 3g2 heroes. extended in four directions, four such highways are likewise known to english tradition, though it gives the name of ermingestret to only one, and bestows other nriythic titles on the rest. of irniin and of iring, both the di\'ine personality and the lapse into heronature seem to be made out. 2. maeso. gambaro. suapo, now that i have expounded the primeval triad of germanic races, i have to offer some conjectures on the sevenfold division. pliny's quintuple arrangement seems not so true to fact, his vindili are tacitus's vandilii, his peucini not referable to any founder of a race. but tacitus to his first three adds four other leading races, the imarsi, gambrivii, suevi and vandilii, in whose names there exists neither alliteration nor the weak for

3 8 INITIATION CEREMONY

tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden (namely the supernal triad) to water the garden (the rest of the sephiroth) and from thence it was divided into four heads in daath whence it is said in daath the depths are broken up, and the clouds drop down dew. the first head is pison which flows into geburah where there is gold, it is the river of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of air flowi

4 7 INITIATION CEREMONY

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

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

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

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

ADDTLS

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

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

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

ADEPTUS MINOR INITIATION

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

nd the paths, with the colors appropriately attributed thereto. see that thou reveal it not to the profane, for many and great are its mysteries "rtk is the highest of all, and herein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. hmkj is gray, the mixture of colors. hnyb is darkness, the absorption of colors. and thus, is the supernal triad completed. in rtk is the root of the golden glory, and thence is the yellow reflected into trapt. in hmkj is the root of blue, and this is reflected into dsj; in hnyb is the root of red, and this is reflected into hrwbg. and thus is the first reflected triad completed. the beams of dsj and trapt meet in jxn and yield green. the beams of hrwbg and trapt meet in dwh and yield a tawny orange. t

ow reflected into trapt. in hmkj is the root of blue, and this is reflected into dsj; in hnyb is the root of red, and this is reflected into hrwbg. and thus is the first reflected triad completed. the beams of dsj and trapt meet in jxn and yield green. the beams of hrwbg and trapt meet in dwh and yield a tawny orange. the beams of dsj and hrwbg fall in dwsy and yield purple. and thus is the third triad completed. and from the rays of the third triad are these three colors shown in twklm, together with a fourth which is the synthesis. for from the orange tawny of dwh and the greening nature of jxn is reflected a certain greenish citrine, citron; from the orange tawny mixed with the puce of dwsy proceedeth a red russet brown, russet; and from the green and the puce cometh a certain other dar

ature of jxn is reflected a certain greenish citrine, citron; from the orange tawny mixed with the puce of dwsy proceedeth a red russet brown, russet; and from the green and the puce cometh a certain other darkening green, olive, the synthesis of all these is blackness and bordereth on the twpylq "but the colors of the 22 paths are derived from and find their roots in those of the first reflected triad of the sephiroth, the three supernals not otherwise entering into their composition, and thus are their positive colors found. unto the a is ascribed the yellow color of trapt. unto the c is ascribed the blue color of dsj. unto the d is ascribed the red color of hrwbg. the colors of b are to be found in twklm. those of the planets are in the rainbow scale; thus: l-indigo; k-violet; f-red, a

ALEISTER CROWLEY BOOK OF LIES

only of free masonry but of many other traditions blazed upon my spiritual vision. from that moment the o.t.o. assumed its proper importance in my mind. i understood that i held in my hands the key to the future progress of humanity" the commentary was written by crowley probably around 1921. the student will find it very helpful for the light it throws on many of its passages.(1) the ante primal triad which is not-god nothing is. nothing becomes. book of lies get any book for free on: www.abika.com 9 nothing is not. the first triad which is god i am. i utter the word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relation. these fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed i

word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relation. these fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed in generation. god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability: begetting. the tenth emanation the world [10] commentary (the chapter that is not a chapter) this chapter, numbered 0, corresponds to the negative, which is before kether in the qabalistic system. the notes of interrogation and exclamation on the previous pages are the other two veils. the meaning of these symbols is fully explained

egins by the letter o, followed by a mark of exclamation; its reference to the theogony of "liber legis" is explained in the note, but it also refers to kteis phallos book of lies get any book for free on: www.abika.com 10 and sperma, and is the exclamation of wonder or ecstasy, which is the ultimate nature of things. note (1) silence. nuit, o; hadit; ra-hoor-khuit, i. commentary (the ante primal triad) this is the negative trinity; its three statements are, in an ultimate sense, identical. they harmonise being, becoming, not-being, the three possible modes of conceiving the universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a

ing, the three possible modes of conceiving the universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existen

r free on: www.abika.com 11 life and death are two names of a. kill thyself. neither of these alone is enough [12] commentary( alpha) the shape of the figure i suggests the phallus; this chapter is therefore called the sabbath of the goat, the witches' sabbath, in which the phallus is adored. the chapter begins with a repetition of o! referred to in the previous chapter. it is explained that this triad lives in night, the night of pan, which is mystically called n.o.x, and this o is identified with the o in this word. n is the tarot symbol, death; and the x or cross is the sign of the phallus. for a fuller commentary on nox, see liber vii, chapter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to ne

hat which can be thought is not true. in line 5, we come to an important statement, an adumbration of the most daring thesis in this book- father and son are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link bet

even is the great number of magick, and this chapter indicates a supreme magical method; but it is really called eleven, because of liber legis, i, 60. the first part of the chapter describes the universe in its highest sense, down to tiphareth; it is the new and perfect cosmogony of liber legis. chaos and babalon are chokmah and binah, but they are really one; the essential unity of the supernal triad is here insisted upon. pan is a generic name, including this whole system of its manifested side. those which are above the abyss are therefore said to live in the night of pan; they are only reached by the annihilation of the all. thus, the master of the temple lives in the night of pan. now, below the abyss, the manifested part of the master of the temple, also reaches samadhi, as the way

ALEISTER CROWLEY LIBER 777

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

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ending itself. the reader should consult "the soldier and the hunchback" in equinox i, i, and konx om pax "unity" transcends "consciousness. it is above all division. the father of thought- the word- is called chaos- the dyad. the number three, the mother, is called babalon. in connection with this the reader should study "the temple of solomon the king" in equinox i, v, and liber 418. this first triad is essentially unity, in a manner transcending reason. the comprehension of this trinity is a matter of spiritual experience. all true gods are attributed to this trinity<christian trinity are of a nature suited only to initiates of the ix degree of o.t.o, as they enclose the final secret of all practical magick> an immeasurable abyss divides it from all manifestations

ay mistake the gross body of the symbol for the idea made concrete thereby. 32 "considerations of further danger to those not purged of material thought- let it be remembered that in the nature of the love itself is danger. the lust of the satyr for the nymph is indeed of the same nature as the affinity of quicklime for water on the one hand, and of love of ab for ama on the other; so also is the triad osiris, isis, horus like that of a horse, mare, foal, and of red, blue, purple. and this is the foundation of correspondences. but it were false to say "horus is a foal" or "horus is purple. one may say "horus resembles a foal in this respect that he is the offspring of two complementary beings. 33 "further of this matter- so also many have said truly that since earth is that one<
ALEISTER CROWLEY MAGICK WITHOUT TEARS

is at least two-thirds of the battle. magic without tears get any book for free on: www.abika.com 167 apollonius was indeed as refractory a subject as l vi could possibly have chosen. all the cards were against him. why? let me remind you of the sublimity of the man's genius, and the extent of his attainment. apollonius must certainly have made the closest links between his ruach and his supernal triad, and this would have gone seeking a new incarnation elsewhere. all the available ruach left floating around in the akasha must have been comparatively worthless odds and ends, true qlippoth or "shells of the dead- just those parts of him, in a word, which apollonius would have deliberately discarded at his death. so what use would they be to l vi? even if there were among them a few such ele

eligion (don't be shocked! the original word implies a binding-together-again, as in a "body of doctrine" compare the word "ligature. it was only later by corruption, that the word came to imply "piety" re-ligens, attentive (to the gods) as opposed to neg-ligens, neglectful) i think that hermes was contemplating a ruach closely knitted together and anchored by incessant aspiration to the supernal triad; just such an one, in short, as appears in those remarks on the magical memory, a god-man ready to discard his well-worn instrument for a new one, bought up to date with all the latest improvements (the movement of the zeitgeist during his past incarnation, in particular) well wrought and ready for his use. magic without tears get any book for free on: www.abika.com 205 this being so, a trut

ALEISTER CROWLEY SEPHER SEPHIROTH

)wgh k)lm 617 mighty acts (pl. of gstrength h; ps. 106:2) twrwbg the pillars of fire and cloud nn(hw#)h ydwm( pisces: fishes *mygd formidable, terrible *mwy) 618 contentions twbyr loves, amours (see 499 *mybh) 619 latest, last, after-part, end, extreme; remainder, remnant; future tyrx) brethren (referred to lilith& samael *myx) 620 kether: the crown rtk chokmah, binah, daath; the first descending triad t(dw hnyb hmkx to hide, treasure up (ps. 31:20) tnpc the doors myr# spirits, ghosts twxwr 621 the point of a sword brx txb) by-paths (see 1351) twxrw) 622 blessings tkrb the depths of the sea (samael and his wife) my twlwcm breadths twbwxr 623 holy spirit #dqh xwr the nose *m+wx 624 the number of letters in the great table of enoch (not counting the black cross of union: 12 13 4 his covenant

erty twryx 625 weasels and other terrible animals *myxw) 626 the qliphoth: shells, demons twpylq 628 light (spelt in full, vau )w; cf. 633 and 643 :r:w) blessings twkrb to be wise *mkx life *myyx 629 the great trumpet lwdg rpw# nations; gentiles *myywg 630 the holy spirit)#ydq )xwr seraphim, flaming ones: the angelic choir of geburah mypr# hairy ones; he-goats; demons myry# drill, coarse linen; a triad #l# adam and eve *hwxw md) thine eye( gis h written. see 160& i.r.q. 652 *kny( 631 concealed mystery )tw(yncd silence; silent *ml) 632 the world of foundations: the sphere of the elements (i.e. malkuth; see 564) twdwsy mlw( 633 light (spelt in full, vau= ww; cf. 628 and 643 :r:w) male and female created [they them (gn. 1:27) m)rb hbqnw rkz a day of feast *bw+ mwy 634 worn-out; beggars *mykd

marble (see zohar, pt. i. fol. 34. col. 134# ynb) songs twrymz prophets *my)bn 665 the womb mxrh tyb 666 the number of the beast. 1-36. 36 is the sum of the letters aleph to cheth (tyx= 418, hence 666 is an expansion of 418. the number of talents of gold received by solomon in one year (i kings 10:14) aleister crowley (rabbi battiscombe gunn fs transliteration) ylwrq ry+syl) ommo satan: the gevil triad h of satan-typhon, apophras, and besz. lit. gthe dimness of satan h, scil. gveil h) nts wmm( the name jesus hw#hy m# his secret place (ps. 18:11, his covering wrts your god *mkyhl) 667 the oil for lighting rw)ml nm# 668 a female merchant trxs the ears *mynz) to shut up, obstruct *msx builders *mynwb 670 deprecating, entreating rt( kinsmen, nation, populace; with, by, near *m( 671 bearing fru

ALEISTER CROWLEY TAO TEH KING

y is change. its form is without form. its fullness is vacancy. its utterance is silence. its reality is illusion. 3. nameless and imperceptible is the tao; but it informeth and perfecteth all things. 47 chapter xlii the veils of the tao. 1. the tao formulated the one((kether or the first aethyr) the one exhaled the two((chokmah-binah or yin and yang) the two were parents of the three((the second triad) the three were parents of all things((the third triad and malkuth) all things pass from obscurity to manifestation, inspired harmoniously by the breath of the void((the tao) 2. men do not like to be fatherless, virtueless, unworthy: yet rulers describe themselves by these names. thus increase bringeth decrease to some, and decrease bringeth increase to others. 3. others have taught thus; i

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

a sub-intention in the above paragraphs for the benefit of- dwarfs) the new comment it is explained in liber 418 that "the man of earth is the adherent. the lover giveth his life unto the work among men. the hermit goeth solitary, and giveth only of his light unto men" thus we have in the order, the mystic, the magician, and the devotee. these correspond closely to the nuit- hadit- ra-hoor-khuit triad. this last sentence of this paragraph is in a sense the sum of this whole book; for it is the threefold book of law. it is therefore the message of the beast, his word as a magus that he must utter. it will be well therefore to reprint the substance of the message which he first promulgated on his formal initiation into that grade. liber ii. the message of the master therion "do what thou wi

ard of ra-hoor-khuit. we have already seen that abrahadabra is the glyph of the blending of the 5 and the 6, the rose and the cross. so also the great work, the equilibration of the 5 and the 6, is shown in this god; fivefold as a warrior horus, sixfold as the solar ra. khuit is a name of khem the ram-phallus-two-plume god amoun; so that the whole god represents in qabalistic symbolism the second triad("whom all nations of men call the first. it is the red descending triangle- the whole thing visible, for hadit and nuit are far beyond. note that ra-hoor resh-aleph-he-vau-vau-resh= 418. the new comment observe firstly the word "reward, which is to be compared with the words "hiding" and "manifestation" in the former chapters. to 're-ward' is to 'guard again; this word abrahadabra then is al

ALEISTER CROWLEY THE QABALAH

phira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive

consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwu, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwu, olahm morgash. the third represents power and stability, and is therefore called the material world, ubfwmh \lwu, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the

ct; and hence this triad is called the intellectual world, lkcwm \lwu, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwu, olahm morgash. the third represents power and stability, and is therefore called the material world, ubfwmh \lwu, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj u, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical tree of life, on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is on

latin and some acquaintence with hebrew it is better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain

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

t of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time licht, liebe, leben was the mystic name of the mother-temple of the g\

this with the mathers translation, this appears to be a loose paraphrase of von rosenroth s glosses rather than a direct quote; the relevant paragraphs are 696 and 697 t.s. liber lviii 42 the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the laughing lion on whom babalon rideth. see liber 418. note 419+ 156= 575= 23 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and

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hkmhm, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, ih, yah, and ihvhy; and the angelic hosts by avpnim, auphanim, the wheels (ezek. i. it is also called ab, ab, the father. the third sephira, or triad, is a feminine passive potency, called binh, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore it is powerless till the number 3 forms a triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and aima, mima, the great productive

consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgment, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, adm qdmvn, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, ovlm mvshkl, olahm mevshekal. the second triad corresponds to the moral world, ovlm mvrgsh, olahm morgash. the third represents power and stability, and is therefore called the material world, olvm hmvthbo, olahm ha-mevethau. these three aspect are called the faces, anpin, anpin. thus is

hence this triad is called the intellectual world, ovlm mvshkl, olahm mevshekal. the second triad corresponds to the moral world, ovlm mvrgsh, olahm morgash. the third represents power and stability, and is therefore called the material world, olvm hmvthbo, olahm ha-mevethau. these three aspect are called the faces, anpin, anpin. thus is the tree of life, otz chiim, otz chaiim, formed; the first triad being placed above, the 80 second and third below, in such a manner that the three masculine sephiroth are on the right, the three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical "tree of life" on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that the

latin and some acquaintance with hebrew it is better to study the kabbala denudata of knoor von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns, and the like. 88 the flashing sword follows the course of the numbers; and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to exp

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

vering this word. r (3) a a\ a a b a [by taking each alternate letter] r-b h d/ r 205= gbr, mighty. this shows abrahadabra as 213= abir, mighty. the word of double power, another phrase that meant much to me at the time. aab at the top of the hexagram gives ab, aima, bn, father, mother, child. hdr by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a\ the supernals are supported upon two squares- r--b a--b a--h abad= dd, love, 8. a--d r--a ahra= avr, light, 207. now 8 x 207= 1656= chi, living, and 207= 9 x 23, chih, life. at this time "licht, liebe, leben" was the mystic name of the mother-temple

a--d r--a ahra= avr, light, 207. now 8 x 207= 1656= chi, living, and 207= 9 x 23, chih, life. at this time "licht, liebe, leben" was the mystic name of the mother-temple of the g. d. 117 the five letters used in the word are a, the crown; b, the wand; d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= ath iav, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the "laughing lion" on whom babalon rideth. see liber 418. note 419+ 156= 23 x 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and

ALEISTER CROWLEY EQ I 5

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

r the mighty sounds have entered into every angle. and they have awakened the angels of the aethyrs that slept these three hundred years. for in the holy letter shin, that is the resurrection in the book of thoth, that is the holy spirit in the trinity, that is three hundred in the tale of the years, hath the tomb been opened, so that this great wisdom might be revealed. come away! for the second triad is completed, and there remaineth only the lord of the aeon, the avenger, the child 165 both crowned and conquering, the lord of the sword and the sun, the babe in the lotus, pure from his birth, the child of suffering, the father of justice, unto whom be the glory throughout all the aeon!24 come away! for that which was to be accomplished is accomplished, seeing that thou hadst faith unto t

ALEISTER CROWLEY EQUINOX EQ I 1 2

by a new ordeal and equilibration, the forces that surround him. death he sees, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and

my mother rend her robes in anguish, and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of vengeance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered together, and my bonds shall be unloosed; and my khu shall be mighty in khem for ever and ever! 11.37. i return to he place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in 88 attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. f

ALEISTER CROWLEY EQUINOX EQ I 2 2

obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus; it is c

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

egerents of the elements; and they are situated at the four corners of the temple, at the places marked by the four rivers of eden in the warrant,9 which later represents the temple itself; of which the guardians are the kerubim, and the vicegerents in the palaces of the rulers ameshet at the n.e, thoumathph at the s.e, ahephi or ahapshi at the s.w, kabetznuph at the n.w. of the place of the evil triad this is the place of yesod, it is termed the place of the evil one, of the slayer of osiris. he is the tempter, accuser and punisher of the brethren. wherefore is he frequently represented in egypt with the head of a water-dragon, the body of a lion or leopard, and hindquarters of a water- horse. he is the administrator of the evil triad, whereof the members are: apophrasz. the stooping drag

n, 1972. there is a left-right inversion of the kerubim on the borders of the document, possibly due to a mistake by the original artist. this inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the praemonstrator and imperator. of arouerist his secret place is the last of

t" asks the candidate whether he is willing "in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" to which the candidate himself replies "i am" the hierophant now advances between the pillars as if thus asserting that the judgment is concluded "and he advanceth by the invisible station of harpocrates unto that of the evil triad; so that as arouerist19 he standeth upon the opposer" he thus cometh to the east of the altar, interposing between the place of the evil triad and that of the candidate. at the same time the hiereus advanceth on the candidate's left, and the hegemon standeth at his right, as formulating about him the symbol of the triad, before he be permitted to place his right hand in the centre of the whi

n standeth at his right, as formulating about him the symbol of the triad, before he be permitted to place his right hand in the centre of the white triangle of the three supernals on the altar. and he first kneeleth in adoration of that symbol, as if the natural man abnegated his will before that of the divine consciousness. the "hierophant" now orders the candidate to kneel (in the midst of the triad arouerist, horus and themis, to place his left hand in that of the initiator, and his right hand upon the white triangle as symbolising his active aspiration towards his higher soul. the candidate then bows his head, and the hierophant gives one knock with his sceptre; affirming that the symbol of submission into the higher is now complete. only at that moment doth the colossal image of thot

of submitting "myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralyzed without visible weapon, as if blasted by the lightning flash!21 (hiereus here suddenly applies sword) so help me the lord of the universe and my own higher soul" as the candidate affirmeth his own penalty should he prove a traitor to the order, the evil triad riseth up in menace, and the avenger of the gods, horus, layeth the blade of his sword on the point of the da th junction("i.e, of the brain with the spine) thus affirming the power of life and death over the natural body: and the form of the higher self advanceth and layeth its hand on the candidate's head for the first time, at the words "so help me the lord of the universe and my own high

ALEISTER CROWLEY EQUINOX EQ I 2

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

ALEISTER CROWLEY EQUINOX EQ I 3 2

uted thereto. see that thou reveal it not to the profane, for many and great are its mysteries. kether is the highest of all; and therein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. chokmah is grey (opalescent, the mixture of colours. 219 binah is darkness (iridescence, black-opal, the absorption of colours; and thus is the supernal triad completed. in kether is the root of golden glory, and thence is the yellow reflected into tiphereth. in chokmah is the root of blue, and this is reflected into chesed. in binah is the root of red, and this is reflected into geburah, and thus is the first reflected triad completed. the beams of chesed and tiphereth meet in netzach and yield green. the beams of geburah and tiphereth meet in ho

okmah is the root of blue, and this is reflected into chesed. in binah is the root of red, and this is reflected into geburah, and thus is the first reflected triad completed. the beams of chesed and tiphereth meet in netzach and yield green. the beams of geburah and tiphereth meet in hod and yield orange-tawny. the beams of chesed and geburah fall in jesod and yield purple, and thus is the third triad completed. and from the rays of the third triad are these three colours shown in malkuth, together with a fourth, which is their synthesis. for from the orange-tawny of hod and the greening nature of netzach is reflected a certain greenish citron_ citrine. from the orange-tawny of mixed with the puce of yesod, prodeedeth a red- russet brown--russet. and from the green and the puce there come

ected a certain greenish citron_ citrine. from the orange-tawny of mixed with the puce of yesod, prodeedeth a red- russet brown--russet. and from the green and the puce there cometh a certain other darkening green--olive. and the synthesis of all these is blackness and bordereth upon the qliphoth. but the colours of the 22 paths are derived from and find their root in those of the first reflected triad of the sephiroth (the three supernals otherwise not entering into their composition, and thus are their positive colours formed. unto air, hb:aleph, is ascribed the yellow colour of tiphereth. unto water, hb:mem, is ascribed the blue colour of chesed. unto fire, hb:shin, is ascribed the red colour of geburah. the colours of earth are to be found in malkuth. those of the planets are in the ra

magical tricks if he so desire (there is always a danger, for at a breath they will vanish before the greater magic that is his. but the shivering little cardshuffler who pretends he is the master because he has successfully forced a card on a village curate, not only cuts off all hope of ever becoming such, but unless he is extremely careful, will find himself literally in the place of the evil triad, marching, not between isis and nephthys, but between two sturdy guardians of the peace. towards the end of april, 1900, p. returned to his lonely house in the north, but only remaining there a few days, he travelled back to paris. for it was now past easter, and so too late in the year to begin the operation of abramelin. he had, as we have seen induced d.d.c.f. to put in force the deadly a

ALEISTER CROWLEY EQUINOX EQ I 3 3

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

ALEISTER CROWLEY EQUINOX EQ I 3

yon, the "three-"headed and "three-"bodied monster of gades; that the eleventh was to obtain apples from the garden of the hesperides, where lived the "three" daughters of hesperus; and that the last was to bring upon earth the "three-"headed dog cerberus, and so 143 unguard the gates of hades. similar is the adept's last labour, to destroy the terrors of hell and to bring upon earth the supernal triad and formulate the hb:shin 3 in hb:heh hb:vau hb:shin hb:heh hb:yod. one idea must possess us, and all our energies must be focused upon it. a man who would be rich must worship wealth and understand poverty; a man who would be strong must worship strength and understand weakness; and so also a man who would be god must worship deity and understand devilry: that is, he 2 the greater our ignor

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

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

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

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

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

ds. it has no material connection with the physical body. it is spiritual and ethereal and passes everywhere without let or hindrance. it is built by the power of the lower mind, of the highest type of astral matter. microcosm. the little universe, or man manifesting through his body, the physical body. monad. the one. the threefold spirit on its own plane. in occultism it often means the unified triad atma, buddhi, manas; spiritual will, intuition and higher mind, or the immortal part of man which reincarnates in the lower kingdoms and gradually progresses through them to man and thence to the final goal- 129- initiation, human and solar copyright 1998 lucis trust nirmanakaya. those perfected beings who renounce nirvana (the highest state of spiritual bliss) and choose a life of self-sacr

name for the secret sacerdotal language, or the "mystery speech" of the initiated adepts all over the world. it is a universal language, and largely a hieroglyphic cypher. shamballa. the city of the gods, which is in the west to some nations, in the east to others, in the north or south to yet others. it is the sacred island in the gobi desert. it is the home of mysticism and the secret doctrine. triad. the spiritual man; the expression of the monad. it is the germinal spirit containing the- 131- initiation, human and solar copyright 1998 lucis trust potentialities of divinity. these potentialities will be unfolded during the course of evolution. this triad forms the individualised or separated self, or ego. viveka. the sanskrit "discrimination" the very first step in the path of occultism

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

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

ganism within a greater one, and this fact needs wider recognition. the sons of men upon this planet so often view the whole system as if the earth were in the position of the sun, the centre of the solar organism. under the regime of the ego, the ray upon which the ego can be found holds sway. this ray is simply a direct reflection of the monad, and is dependent upon that aspect of the spiritual triad which for the man is at any particular time the line of least resistance. by that we must understand that sometimes the ray will have for its centre of force the atmic aspect, sometimes the buddhic, and at other times the manasic aspect. though the triad is threefold, yet its egoic outposts (if one may so express it) will be either definitely atmic, or predominantly buddhic or manasic. here

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

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

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

to a point of full realisation, of complete self-consciousness, and to full and active knowledge. this son is objectively the solar system, inherently will or power, and subjectively he is love-wisdom- 140- a treatise on cosmic fire copyright 1998 lucis trust this latter quality is in process of development through the utilisation of active intelligence. the three manifested persons of the logoic triad seek full development by means of each other. the will to be, of the mahadeva aspect, seeks, with the aid of the intelligence of brahma, to develop love-wisdom, or the son aspect, the vishnu aspect. in the microcosmic system, the reflection of the threefold logos, the man is endeavoring through the three vehicles to attain the same development on his own plane. on higher planes the heavenly

and electrical phenomena the effect of fohatic impulse on matter is fraught with peril, and the missing link (if so it might be termed) in the chain of reasoning from phenomena to its initiatory impulse, can only be safely imparted when the bridge between higher and lower mind, is adequately constructed. when the lower is under the control of the higher, or when the quaternary is merging into the triad, then man can be trusted with the remaining four fundamentals. three of these fundamentals are laid down for us in the proem of the secret doctrine,6(94) and with the evolving concept of psychology, make the revealed three and the dawning fourth. the other three are esoteric and must remain so until each man has for himself worked at his spiritual development, built the bridge between the hi

ALICE A BAILEY05 THE LIGHT OF THE SOUL

y is: 1. lower concrete mind, demonstrating as the activity of the mental body. 2. abstract mind, demonstrating as the lowest aspect of the ego. in the microcosm, man, this duality becomes a triple modification upon the mental plane, and in these three we have in miniature a picture of the macrocosmic manifestation. these three are: 1. the mental permanent atom, the lowest aspect of the spiritual triad or of the soul- 13- the light of the soul copyright 1998 lucis trust 2. the egoic body, the causal body, or the karana sarira, 3. the mental body, the highest aspect of the lower personal self. the mental body itself has five modifications or activities, and thus is a reflection, or correspondence of the fifth principle, as it manifests upon the fifth plane, the mental. the modifications are

hreefold sheath in order to work on high levels, preparatory to some active service upon the lower; 6. the sleep of the nirmanakayas, which is a condition of such intense spiritual concentration and focussing in the spiritual or atmic body that the outward going consciousness is withdrawn not only from the three planes of human endeavor but likewise from the two lower expressions of the spiritual triad. for purposes of his peculiar and specific work the nirmanakaya "sleeps" to all states save that of the third, or atmic plane. 11. memory is the holding on to that which has been known. this memory concerns several groups of realizations, either active or latent; it deals with certain congeries of known factors, and these might be enumerated as follows: 1. the thought images of that which is

of the true or spiritual man. in connection with the astral body, the result of purification is a quiet spirit, or the "gentle stillness" of the vehicle so that it can adequately reflect the christ principle, or the buddhic nature. the relation of the astral or kamic principle (using the middle vehicle of the threefold lower man) to the buddhic principle using the middle vehicle of the spiritual triad (or atma-buddhi-manas, should be carefully considered. quieted emotions, and the control of the desire nature ever precede the re-orientation of the lower. before the desire of a man can be towards things spiritual he has to cease to desire the things of the world, and of the flesh. this produces an interlude of great difficulty in the life of neophyte, and the process is symbolized for us i

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

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

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

anding and synthetic apprehension of the will and purpose of god, then the three aspects of mind are unified. these we touched upon earlier, and called them: 1. mind stuff, or chitta. 2. abstract mind. 3. intuition or pure reason. these have to be unified in the consciousness of the aspirant. when this has happened, the disciple has built the bridge (the antaskarana) which links: 1. the spiritual triad. 2. the causal body. 3. the personality- 224- a treatise on white magic copyright 1998 lucis trust when this is done the egoic body has served its purpose, the solar angel has done its work, and the form side of existence is no longer needed, as we understand and utilise it, as a medium of experience. the man enters into the consciousness of the monad, the one. the causal body disintegrates;

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

of this great lord of knowledge. before enumerating the names of this great life, i should like to point out that the fifth ray is one of unique and peculiar potency in relation to the human kingdom. the reason is that the fifth plane of mind is the sphere of his major activity and it is on this plane that we find the triple aspects of mind: 1. abstract or higher mind, the embodiment of a higher triad. 2. the concrete or lower mind, the highest aspect of the lower self. 3. the ego or solar angel, the pure son of mind, who expresses intelligence, both abstractly and concretely, and is the point of unification. this life has also much power today in connection with the fifth root-race and with the transference of the consciousness of humanity into the fifth or spiritual kingdom. students wo

rays which it dominates, acting as the synthetic ray. these seven rays are linked with the colours of the spectrum. there are the rays of red, blue, yellow, orange, green and violet. there is the ray that synthesises them all, that of indigo. there are the three major rays red, blue and yellow and the four subsidiary colours which, in the evolving monad, find their correspondence in the spiritual triad and the lower quaternary. the logos of our system is concentrating on the love or blue aspect. this as the synthesis manifests as indigo. this matter of the rays and their colours is confusing to the neophyte. i can but indicate some thoughts, and in the accumulation of suggestion light may eventually come. the clue lies in similarity of colour, which entails a resemblance in note and rhythm

- 107- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust of the second outpouring that each of the divine centres of consciousness put forth a thread of being into an atom of the highest sub-planes of the atmic, the buddhic, and the manasic planes, atoms destined to be the nuclei of the future bodies, each on its respective plane, the three forming the upper triad so often referred to. now every atom is under the influence of one or other of the rays, and the atmic, buddhic and manasic atoms referred to all belong to the same ray; but this is not necessarily the same ray as that to which the over-shadowing centre of consciousness belongs. in fact, in the majority of cases, the ray of the centre of consciousness and the ray of the triad are different;

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

ray is the ray of the intuition and of the harmonising of all that has been achieved through the activity of form life, as later synthesised and absorbed by the solar angel; it manifests eventually as all that can be evoked and evolved through the power of the one life (the monad) working through form expression. it is the point of meeting for all the energies flowing through the higher spiritual triad and the lower triplicity. ray five the energy of ignorance. criticism. the power to rationalise and destroy. mental separation. desire for knowledge. this leads to material activity. detailed analysis. intense materialism and temporarily the negation of deity. intensification of the power to isolate. the implications of wrong emphasis. distorted views of truth- 26- a treatise on the seven ra

he whole revealed. the higher and the lower meet; form and the formless merge and blend, and know themselves as one. in harmony with all united souls, i serve the plan" ray five "the angel of the presence serves the three the one above, the one below, and the one who ever is [this refers to the fact that on the fifth plane the angel is definitely met and known, and the three aspects of the higher triad, buddhi, the abstract mind and spirit, plus the ego in the causal body, and the lower mind are here blended and fused] the great triangle begins its revolutions, and its rays reach out in all directions, and permeate the whole. the man and angel face each other, and know themselves to be the same. the light that radiates from the heart, the throat, and from the centre which stands midway mee

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

ds. his energy goes forth, through the medium of the controlled and directed mind, into the world of higher spiritual mind and into the realm of the intuition. a reciprocal activity is thus set up. this response between the higher and lower mind is symbolically spoken of in terms of light, and the "lighted way (a term frequently employed) comes into being between the personality and the spiritual triad, via the soul body, just as the soul came into definite contact with the brain via the mind. this "lighted way" is the illumined bridge. it is built through meditation; it is constructed through the constant effort to draw forth the intuition, through subservience and obedience to the plan (which begins to be recognised as soon as the intuition and the mind are en rapport) and through a cons

is influence or law of our spiritual being is that which reveals the will, plan or purpose of the divine life, as it expresses itself in the individual or in humanity as a whole. let us never forget that unless there is a thread of light to act as a channel, that which this law can convey will remain unknown, unrealised and useless. these laws are the laws which govern predominantly the spiritual triad, that divine triplicity which expresses itself through the medium of the soul, just as the three aspects of the soul, in their turn, reflect themselves through the personality. therefore, all that can be imparted in connection with this law can be comprehended only by the man who is beginning to be spiritually awakened. the three laws which we have already considered deal with the specific s

mpose the egoic lotus (see page 823 of a treatise on cosmic fire) 1. the law of sacrifice .t he petals of sacrifice. the sacrificial will of the soul. 2. the law of magnetic impulse. the petals of love. 3. the law of service. the petals of knowledge. this fourth law of repulse works through the first law of sacrifice and carries to the aspirant the quality, influence and tendency of the spiritual triad, the threefold expression of the monad. its full force is felt only after the third initiation, in which the power of the spirit is, for the first time, consciously felt. up to that time it has been the growing control of the soul which was- 92- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust primarily registered. therefore we have: 1. the law of re

e integration of the personality with the soul, or with the synthesis of the first five aspects of energy as the lotus petals of love come into conscious recognition, and the intuition begins faintly to function. these petals of love, which are only symbolic forms of expressing energy, have a dual activity they attract upward the planetary energies and bring downward the energies of the spiritual triad, the expression of the monad. 6. initiates are becoming conscious of the sixth type of energy, that of atma, the will aspect of spirit. this causes them to work with the plan and through the lotus petals of sacrifice to bring the service of the plan into being. this is ever the aim of the initiate members of the hierarchy. they understand, express and work with the plan. 7. after the third i

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

nces and much of our initial work must be of a clarifying nature because there is so much distorted sensing of these occult systems of energy utilisation and so much misuse of these powers. other groups are associated in a peculiar manner with the number four, and they are occupied with the bridging work carried forward between the personality and the monad (the triple lower man and the spiritual triad) and also between the lower mind, the soul and the higher- 55- discipleship in the new age- volume i copyright 1998 lucis trust mind thus linking that relatively lower triplicity with the unity, the spiritual triad. the fourth kingdom in nature is, in its turn, a bridging kingdom between the three superhuman kingdoms and the three subhuman. again, the fourth plane (which must be reached by t

the three higher worlds of spiritual being and the three lower worlds of human endeavour and experience. the energy with which the group of disciples along this line of activity has to work is the light of the soul, remembering ever that light is substance; their effort is to create as individuals and also as a group of disciples a great pathway of light between the personality and the spiritual triad (atma-buddhi-manas or spiritual will, intuitive understanding and the higher mind. i have not dealt with some of the activities of these groups of disciples in the new age or pointed out the energies with which they must work in order to emphasise again to you the plans for my own groups of disciples. these groups with which i am engaged as part of the activity of my ashram are essentially s

this is based on the fact that your consciousness shifts all the time from the lower to the higher mind, but often fails to touch the intermediate point, that of the soul on its own particular level. it is like this, my brother: higher mind- soul/ lower mind. in the building of the antahkarana (at this stage) there is a gap in the bridge where the soul is and you jump from the lower to the higher triad. this means a bridging from the highest point of the lower triad to the lowest point of the higher, the spiritual triad. therefore, for you, there must be careful exercise in an elementary stage the alignment of the soul and brain, via the mind. work at that for a while with understanding, prior to doing your morning meditation. make your meditation brief and quick. you have a habit of keepi

glamour. the astral plane is the plane of duality, of the pairs of opposites, and it is the interplay of these opposites, plus the energies released by the individual, which has, during the ages, built up the world glamour. harmony through conflict is the characteristic and result of fourth ray activity. it expresses itself in fullness on the fourth plane where the major duality of the spiritual triad and the threefold personality meet, blend and resolve into a unity. i would commend this thought to you for pondering and reflection; it has a definite bearing upon group activity in connection with group dispelling of world glamour. the fourth ray mental bodies of the members will facilitate this task. you, having rays one, four and five active in your equipment, can see where your work dov

ive these techniques direct to you. when you are "on the thread" you will inevitably have the information given to you. this thread is not the antahkarana but a linking thread of living light. this the master projects as the disciple's service evokes a response from him. this evocation, however, increases its potency as the disciple builds the antahkarana between the personality and the spiritual triad. the chela on the thread eventually has the life thread (one aspect of the antahkarana) connected with this ashramic thread and hence the establishment of monadic control of the individual which (in its group form) signifies the control of the hierarchy by shamballa. the lesser and the greater relationship must ever be borne in mind. to the average aspirant, the implications of this stage of

he master begins to contact him with greater frequency and because he is becoming decentralised and his own growth and development are of less and less importance to him than service for others he is permitted to attract the master's attention when help is needed for the group, and thus becomes a chela on the thread. the antahkarana is being rapidly built and the inflow of life from the spiritual triad increases slowly and regularly. he has reached a point where, upon the outer plane, he is gathering around him a sphere of influence as a result of his soul radiation, via the personality. it- 577- discipleship in the new age- volume i copyright 1998 lucis trust might be stated that no disciple becomes a chela on the thread until he has many people in the outer world who (on a lower turn of

same qualities in the disciple, occultly pulling him closer to the central point, which is the focus of all the trained ability and the high-powered spiritual life of the master at the very heart of the ashram. it is at this point that the disciple awakens to the realisation that his three bodies or vehicles etheric, astral and mental are only the reflections of the three aspects of the spiritual triad and that they can give him the key to his own being and also the capacity to respond to the threefold vibration of the master, as expressed through his aura. the teaching that the personality must be destroyed is a distortion of the truth; his focus of consciousness has to be shifted from the threefold lower nature into that of the triad and this with the aid of the threefold soul nature. th

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ession upon the physical plane by the force of the inner embodied life. an emblem is man's formulation of a concept, created by man and embodying for him the truth as he sees it and understands it. a symbol is ever greater in its implications than is an emblem. the etheric levels are also the field of expression for the soul, whether it is the human soul or the soul as an expression of the higher triad, the monadic life. i wonder whether any of you have the faintest idea what will happen to humanity when the inner subjective reality, functioning through the etheric and pouring its forces unimpeded through the centres in that body, will have made its major controlling integration with the dense physical apparatus, reducing it to complete submission as a result of the higher integration, con

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

in objective and synchronous in time. you would then discover that their objectives differ, and the effects of their pronounced unfoldment upon the personality life are likewise different. glamour is not dispelled through the means of the intuition nor is illusion overcome by the use of the illumined mind. the intuition is a higher power than is the mind, and is a faculty latent in the spiritual triad; it is the power of pure reason, an expression of the buddhic principle, and lies beyond the world of the ego and of form. only when a man is an initiate can the exercise of the true intuition become normally possible. by that i mean that the intuition will then be as easily operative as is the mind principle in the case of an actively intelligent person. the intuition, however, will make it

, their reaction and effects, their glamour and attractive appeal, and their power to delude and imprison consciousness. the light concerned is soul light, illuminating the mind and bringing about revelation of the world of forms in which that life is immersed. the intuition is concerned with nothing whatsoever in the three worlds of human experience but only with the perceptions of the spiritual triad and with the world of ideas. the intuition is to the world of meaning what the mind is to the three worlds of experience. it produces understanding just as the light of soul produces knowledge, through the medium of that experience. knowledge is not a purely mental reaction but is something which is found on all levels and is instinctual in some form in all kingdoms. this is axiomatic. the f

nsitivity brings a knowledge of the astral plane; the mind brings intellectual perception, but all three are aspects of the light of knowledge (coming from the soul) as it informs its vehicles of expression in the vast threefold environment in which it chooses to imprison itself for purposes of development. on a higher turn of the spiral, the intuition is the expression of the threefold spiritual triad, placing it in relation to the higher levels of divine expression; it is a result of the life of the monad an energy which carries revelation of divine purpose. it is in the world of this divine revelation that the disciple learns eventually to work and in which the initiate consciously functions. of this higher experience, the active life of the three worlds is a distorted expression but co

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

aste of time and can be dangerous. from this it can be gathered that only when there is an alliance between breathing and thinking will results be possible. behind this lies a third and even more important factor the will. therefore, the only person who can safely and usefully practise breathing exercises is the man whose will is active his spiritual will and, therefore, the will of the spiritual triad. any disciple who is in process of building the antahkarana can begin to use, with care, directed breathing exercises. but, in the last analysis, it is only the initiates of the third degree and who are coming under monadic influence who can properly and successfully employ this form of life direction and reach effective results. this is fundamentally true. however, a beginning has to be mad

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

al plane and can thus dissipate glamour. c. he will be able to pour light energy through the etheric body and anchor the light or energy in the appropriate centres because there will be complete indifference or non-identification with maya. where the initiate is concerned, the process is carried on at first from a point of tension within the soul and later from a point of tension in the spiritual triad. in all cases, however, once within the ring-pass-not of the three worlds, the directing energy produces results as outlined in this book and brings about: 1. the dispelling of illusion. 2. the dissipation of glamour. 3. the overcoming of maya. it sounds fairly simple and easy of accomplishment as the aspirant reads these fairly simple elucidations of a difficult process but that in itself i

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

mind of the disciple is fertilised with the new and spiritual ideas; he becomes aware of the great plan; his intuition is awakened. one point should here be borne in mind, which is oft forgotten: the inflow of the new ideas from the buddhic levels, thus awakening the intuitional aspect of the disciple, indicates that his soul is beginning to integrate consciously and definitely with the spiritual triad, and therefore to identify itself less and less with the lower reflection, the personality. this mental sensitivity and rapport between soul and mind remain for a long time relatively inchoate on the mental plane. that which is sensed remains too vague or too abstract for formulation. it is the stage of the mystical vision and of mystical unfoldment. 6. telepathic work between soul, mind and

al vision and of mystical unfoldment. 6. telepathic work between soul, mind and brain. in this stage the mind still remains the recipient of impression from the soul but, in its turn, it becomes a "transmitting agent" or communicator. the impressions received from the soul, and the intuitions registered as coming- 13- telepathy and the etheric vehicle copyright 1998 lucis trust from the spiritual triad, via the soul, are now formulated into thoughts; the vague ideas and the vision hitherto unexpressed can now be clothed in form and sent out as embodied thoughtforms to the brain of the disciple. in time, and as the result of technical training, the disciple can in this way reach the mind and brains of other disciples. this is an exceedingly interesting stage. it constitutes one of the major

e is concerned with the process of translating the recorded intuition into a form (through recognition of and reaction to a mental thoughtform) and its subsequent direction, as an ideal objective, into the world of men. in the early stages and until the third initiation, the science of impression is concerned with the establishing of a sensitivity (an invocative sensitivity) between the spiritual triad (temporarily expressing itself through the abstract mind and the soul or the son of mind) and the concrete mind. this mental triangle is a reflection, in time and space, of the monad and of the two higher aspects of the triad, and is reflected (after the process of invocation and a succeeding process of evocation) in another triad that of the- 29- telepathy and the etheric vehicle copyright

wo higher aspects of the triad, and is reflected (after the process of invocation and a succeeding process of evocation) in another triad that of the- 29- telepathy and the etheric vehicle copyright 1998 lucis trust lower mind, the soul and the vital body. when the relation between the lower and the higher mind is correctly and stably established, you have the swinging into activity of the lowest triad connected with the science of impression the head centre, the ajna centre and the throat centre. in the above i have given you an interesting and brief elucidation of the technique to be applied to the energising of the centres in the human body. i would remind you that what is true of the individual disciple must be and is true of that great disciple humanity, the entire human family. it is

master and to assimilate what i have to impart anent the three great sciences which form the three modes of expression of what we might term the supreme science of contact. these three sciences are all equally interdependent and all related to the art of responsiveness. they are: its three inter-dependaent modes of expression 1. the science of impression. the will-to-be. relation to the spiritual triad. source of emanation. shamballa. connected with the abstract mind- 30- telepathy and the etheric vehicle copyright 1998 lucis trust 2. the science of invocation and evocation. love or attraction. relation to the soul in all forms. source of emanation (at this time. the hierarchy. connected with the lower mind, as the agent of the soul. 3. the science of telepathy. mind. human intelligence. r

lines of spiritual telepathy. few do more than register occasionally contacts emanating from a high source, and the result is usually also over-mixed with personality reactions. contact, with resultant impact from the soul, is also quite rapidly developing, hence the necessity for my laying the foundations of further knowledge which will clarify still higher contact, emanating from the spiritual triad and opening up areas of interaction hitherto known only to the hierarchy. i refer here to the teaching which i have given out through a group of my disciples anent the antahkarana*(9) all such developing contacts involve conditions covered by the two words: contact and impact. 1. contact can be defined (for our particular purposes) as recognition of an environment, an area of the hitherto un

e made contact. he is now technically soul-infused. two periodical vehicles have been at-oned. three lower vehicles and the soul are united. 3. the etheric body is at the point of assuming great power. it can now be consciously used as a transmitter of: a. energy and forces, consciously directed. b. impacts from the highest of the periodical vehicles, working through its instrument, the spiritual triad. 4. the etheric body is, therefore, the agent consciously directed, of the rapidly integrating spiritual unity. it can convey into the brain the needed energies and that occult information which together make a man a master of the wisdom and eventually a christ all-inclusive in his developed attractive and magnetic power- 35- telepathy and the etheric vehicle copyright 1998 lucis trust earli

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

2. a large number of people who are in an interim stage, with the energies and forces focussed mainly in the lower centre but at the same time playing quite frequently through the throat centre and evoking a faint response from the heart and the ajna centres. 3. people upon one or other of the final stages of the path, with the emphasis passing rapidly away from the lower centres into the higher triad and with the highest head centre in process of awakening. these people also fall into two major groups: a. those who are using the solar plexus centre as a vast clearing house for the incoming energies and who are beginning to work through the throat and the heart centres, with the goal of completely awakening the ajna centre. b. those who are using all these centres, but in whom the heart c

relationship is carried forward with rapidity upon the path of discipleship. there is a third aspect of mercury which begins to function when the other two are perfected or in process of rapid perfecting. mercury, in this case, is the abstract mind removed from all form contact as we understand it and relates soul and spirit, and this again in two stages. mercury is the revealer of the spiritual triad (atma-buddhi-manas or spiritual will, spiritual love and the higher mind) to the soul, and this carries the disciples to the stage of the third initiation. it is then the revealer of the life aspect during the processes of the higher initiations, but upon these it is not necessary for us to enlarge. in a peculiar way, therefore, mercury increases in the gemini subject the latent sense of dua

certain fundamental interpretations of this relation which will enable the astrologer to work out eventually the astrology of the soul, to outline the horoscope of the ego and to draw up the new types of charts which will demonstrate soul purpose on its own plane and group relations also on the physical plane and so be of aid to the intelligent, dedicated personality. ponder on this. there is one triad of cosmic energy that is of supreme importance upon our planet and it is the united influence of its three constellations which will eventually bring about the initiation of the planetary logos; this will warrant any future planetary expression of his life to be termed a "sacred planet" at present our earth is not regarded as a sacred planet. later, when these three energies have produced ad

speculation and enquiry. this process of investigation, deduction and proof, the science of esoteric astrology and its subsidiary sciences will eventually provide. the foundation is already laid. what i here give can provide another step forward and further light. it might here be stated that until the antahkarana (the bridge of light between the higher and the lower minds, between the spiritual triad and the three-fold personality) is being definitely constructed, these sciences will remain obscure to the average intellect. once, however, the intuition can come into action, via the antahkarana, light will gradually begin to pour in. the world must begin to accept and give weight to the conclusions of its intuitives; they have ever- 305- a treatise on the seven rays- volume iii: esoteric

controls the whole life cycle of the individual soul through the stages of the lower experiences of humanity, the strictly human stages, and the integrating processes of personality development until the man stands forth as an aligned person, slowly reorienting himself to a higher vision, a wider horizontal and vertical grasp of reality and thus becomes the aspirant. this cross governs the lower triad in manifestation and rules in the three worlds of human evolution. the fixed cross governs the soul which is now conscious within the human form and in the three worlds, but controls throughout what is called "the five worlds of human attainment" the three strictly human levels of activity and the two superhuman, i.e, the lower trinity and the spiritual triad. it deals with the entire life o

ch form their bodies and centres (c.f. 1052) 10 "these three groups of solar bodies (the great bear, the pleiades and sirius) are of paramount influence where the spiral cyclic activity of our system is concerned. just as in the human atom, the spiral activity is egoic and controlled from the egoic body, so in connection with the solar system these three groups are related to the logoic spiritual triad atma-buddhi-manas and their influence is dominant in connection with solar- 374- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust incarnation, with solar evolution and with solar progress (c.f. 1058) the planets 1 "there are seven chief planets, the spheres of the indwelling seven spirits. these seven spirits are: a. the seven chief groups of dhyan choh

e for supreme spirits, fortune and destiny, who uphold the eternal stability of the laws of nature throughout incessant transformation and perpetual agitation. the ether is the instrument or medium by which all is produced (s.d. i. 735- 375- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 10 "the seven gods were divided into two triads and the sun. a. lower triad mars, mercury and venus. b. higher triad moon, jupiter and saturn (the moon standing for a hidden planet (s.d. ii. 484, 5) 11 "saturn, jupiter, mercury and venus are the four exoteric planets and three others which must remain nameless (pluto and the two hidden planets. a.a.b) were the heavenly bodies in direct astral and psychic communication morally and physically with the earth, its guide

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

of physical incarnation, into physical plane existence, and into the art of functioning as a human being. the door into this experience is the "gate of cancer" initiation into the kingdom of god is entered through the "gate of capricorn" these four attributes and the three aspects of matter, plus their dual activity, are the correspondence to the four aspects of the personality and the spiritual triad and their dual active relationship. in this statement is hidden the key to liberation. the seven major centres it would be of value here if we consider for a moment the nature of the centres themselves, summarising somewhat the teaching already given in my other books, and so presenting a clear picture of the energy body which underlies the dense physical vehicle. there are many focal points

in man it again comes into activity and usefulness as the agent for the accomplishment on earth of the will energy of established being. g. it is the organ of synthesis because, after the third initiation and prior to the destruction of the causal body, it gathers into itself the energies of all the three aspects of manifested life. where man is concerned, this means the energies of the spiritual triad, of the threefold egoic lotus and of the triple personality, thus again making the nine of initiation. the energies thus synchronised and focussed in, around and above the head are of great beauty and extensive radiation, plus dynamic effectiveness. they serve to relate the initiate to all parts of the planetary life, to the great council at shamballa, and to the lord of the world, the final

ntre produce the individual "electric fire" which, when fully expressing itself, we call the kundalini fire. d. it is the centre through which the fourth creative hierarchy on its own plane finds expression, and here also this hierarchy and fourth kingdom in nature, the human family are fused and blended. the head centre relates the monad and the personality. the ajna centre relates the spiritual triad (the expression of the monad in the formless worlds) to the personality. ponder on this statement, because you have here in the symbolism of the head centre, physically considered the reflection of the spiritual will, atma, and spiritual love, buddhi. here also comes in the teaching on the place of the eyes in the development of conscious expression, creatively carrying forward the divine pu

ever be held in mind as the student seeks to comprehend the centres, interiorly related within the etheric body, related at the same time to the subtler bodies, to the states of consciousness which are synonymous to states of being and of expression, to ray energies, to environing conditions, to the three periodical vehicles (as h. p. b. calls the personality, the threefold soul and the spiritual triad, to shamballa and to the totality of manifested lives. the complexity of the subject is extreme, but when the disciple or initiate is functioning in the three worlds and the various energies of the whole man are "grounded" in the- 91- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust earthbound man, then the situation becomes clearer. i use the expression "

s and in the following triplicities and their inevitable inter-relations you have again only in the case of disciples a most amazing picture story or symbol of the ninefold of initiation: 1. the head centre the ajna centre the throat centre 2. the third eye the right eye the left eye 3. the pineal gland the pituitary body the carotid gland thus presenting the mechanism through which the spiritual triad, the soul and the personality work. the key to a right understanding of process lies in the relation of the three planets: uranus, mercury and saturn, as they pour their energies through these nine "points of spiritual contact" upon the physical plane into the "grounded sphere of light and power which is the man- 92- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lu

individual soul of man but to the soul also of the planetary logos, both of which are the result of the union of spirit and matter, of the father aspect and the mother aspect. this is a great mystery which only initiation can reveal. e. the heart centre registers the energy of love. it might here be stated that when the antahkarana has been finally constructed, the three aspects of the spiritual triad will each find a point of contact within the etheric mechanism of the initiate who is functioning upon the physical plane. the initiate is now a fusion of soul and personality through which the full life of the monad can be poured. 1. the head centre becomes the point of contact for the spiritual will, atma. 2. the heart centre becomes the agent for spiritual love, buddhi. 3. the throat cent

s development we shall find the thymus gland becoming correctly active. at present, the general imbalance of the endocrine system militates against the safe and full functioning of the thymus gland in the adult. there is as yet an unrecognised relation existing between the pineal gland and the thymus gland, as well as between both of these and the centre at the base of the spine. as the spiritual triad becomes active through the medium of the personality, these three centres and their three externalisations will work in synthesis, governing and directing the whole man. as the pineal gland is returned to full adult functioning (as is not the case with adult man) the divine will-to-good will make itself felt and divine purpose be achieved; when the thymus gland similarly becomes active in th

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ttributes which education should deal with from the angle of the intuition and should hold before its exponents as personality and group objectives. it is the attribute latent in all forms and is that innate urge or discontent which leads man to struggle and progress and evolve in order finally to make atonement and union with his soul. it is the lowest aspect of that higher spiritual and monadic triad which reflects itself in the soul. it is the consciousness of harmony and beauty which drives the human unit along the path of evolution to an eventual return to his emanating source. education must work, therefore, with this dissatisfaction and interpret it to those who are taught, so that they can understand themselves and work intelligently. 5. the attribute of concrete knowledge whereby

ipated. it is not my intention to deal with the details of this process, nor to elaborate the methods whereby the children of the race can be trained. our objective is to deal with the more universal and immediate necessity of bridging the gap between the different aspects of the lower self, so that an integrated personality emerges; and then of bridging the gap between the soul and the spiritual triad, so that there can be the free play of consciousness and complete identification with the one life, thus leading to the loss of the sense of separateness and to the merging of the part with the whole, with no loss of identity but with no recognition of self-identification. here an interesting point should be carefully noted. it holds the key to future racial unfoldment. for it the new scienc

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

ffects. ponder on this sentence. group love is, and must be, the outstanding characteristic of the illuminati of the world, and it is at this time the motivating power of the masters of the wisdom, until such time that enough disciples are expressive of this particular force. when the will or sacrifice petals of the human egoic lotus are opened, there will then be the appearance of a still higher triad of correspondences. these will be known as: participation..purpose..precipitation therefore, as a result of the evolutionary processes in humanity, there will appear the following category of forces or energies, each of them demonstrating certain definite qualities, and they will parallel the opening of the petals in the human lotus (page 56. you can note from the tabulation that the love pe

ate the field of education in the new age. they will not negate the activities of modern science but will integrate them into a wider subjective whole. these three sciences are: 1. the science of the antahkarana. this is the new and true science of the mind, which will utilise mental substance for the building of the bridge between personality and soul, and then between the soul and the spiritual triad. this constitutes active work in substance subtler than the substance of the three worlds of ordinary human evolution. it concerns the substance of the three higher levels of the mental plane. these symbolic bridges, when constructed, will facilitate the stream or flow of consciousness and will produce that continuity of consciousness, or that sense of unimpeded awareness, which will finally

oncerned with the science of visualisation because, as the light continues to bring revelation, the power to visualise can grow with the aid of the illumined mind, and the later work of training the disciple to create is then made possible. it might be added here that the building of the second half of the antahkarana (that which bridges the gap in consciousness between the soul and the spiritual triad) is called the science of vision, because just as the first half of the bridge is built through the use of mental substance, so the second half is built through the use of light substance. 3. the science of service grows normally and naturally out of the successful application of the other two sciences. as the linking up of soul and personality proceeds, and as the knowledge of the plan and

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

a spiritual ambition which is working through a very small personality; some could make rapid progress but are prone to inertia perhaps they just do not care enough. all desire to move forward, all possess a strong inner spiritual life, but the group antahkarana is usually still incomplete and the aspect of pure reason, which is of the heart, does not control. the evocative power of the spiritual triad is not, therefore, adequate to hold the personality steady and the invocative power of the personality is nonexistent speaking from the angle of the group personalities which make up the personality aspect of the ashram. this is a factor which can only become potent if certain personality relations are adjusted and inertia is overcome. then, and only then, can the "group stand" i propose to

group experiment which i am undertaking, i propose to change this somewhat and i shall let- 14- discipleship in the new age- volume ii copyright 1998 lucis trust you know which are the hints i give, so that together the group may profit by them, stimulated by each presented idea and thus evoke together the overshadowing soul. this will result, eventually, in an inflow of light from the spiritual triad via the group antahkarana, constructed of the "rainbow bridge" of each disciple. iii. develop in each of you some measure of telepathic rapport to each other, to me, your master, and the hierarchical plan. a master can give no real teaching (by means of stimulation) to his group until there is established by the disciples as individuals a proper relation to each other, free from all criticis

mula, as outlined earlier and not specifically discontinued by me, has received no attention, and the group is the loser thereby. i point out these factors because i would have you realise that this is group work, and that it is the group which is the teacher of the group, under inspiration from me, when you as individuals reach me, and under the inspiration of your own souls and of the spiritual triad when these contacts are made and utilised. in my previous instruction i stressed three points to which i would like again to refer in the light of the emerging opportunity. my task is not to change you or to give you orders and commands. i have only one task, and that is to find and test out those who can serve the race under inspiration from the ashrams of the masters. i referred at that ti

here is no time for any of you to be lonely these days, for there is no time for you to think about yourselves. the second point i made was the need for you to emphasise and develop the will. presumably, you have all been working at the task of building the antahkarana, the channel of communication between the brain and the spiritual will, or the monad, working through the medium of the spiritual triad. if you have been successful, it will be beginning to dawn upon you that there is a great distinction between goodwill which the masses can and often do grasp, and the will-to-good which is the goal of the disciple. goodwill is relatively simple of expression and all of you know much about it and express much of it. for that, no commendation is required, for it is a human attribute lying ver

an the group development and the service of humanity. you will all awaken some day to the realisation that the science of service is of greater importance than the science of meditation, because it is the effort and the strenuous activity of the serving disciple which evokes the soul powers, makes meditation an essential requirement, and is the mode ahead of all others which invokes the spiritual triad, brings about the intensification of the spiritual life, forces the building of the antahkarana, and leads in a graded series of renunciations to the great renunciation, which sets the disciple free for all eternity. i am giving you here certain needed hints and much upon which to ponder. i give you of my time and of my love, of my interest and my understanding. let us together serve. januar

relatively large numbers) toward the hierarchy. for them still has to come the great revelation that the "kingdom of god is within you" such is the word for them at this stage in humanity's history. once they have realised that, they are already being absorbed into the hierarchy. life will now for them simplify. for the "goats" must come the impelling call from the highest aspect of the spiritual triad "seek the way of ascension" ascension out of even triadal life into that of pure being and of monadic existence. in this great judgment all decision lies in the conclusive thinking of sanat kumara. it is his judgment; neither the sheep nor the goats, nor the great mass of men from among whom they have emerged, can affect that decision in the slightest degree. any moment or climax of decision

f the spine. then raise it slowly, via the five centres and the two head centres (ajna and highest head centre, up into the soul body. this produces, when correctly done, a vivifying of the sutratma and links the personality and soul into one blended unit. it is what might be called the acme of alignment. 3. then endeavour to throw the attention of the united soul-personality toward the spiritual triad. iii. reflect upon the antahkarana and its relation to soul-personality and the monad. in your personal instructions this year, i am not going to be explicit nor am i going to give you each an individual meditation. the time for that is past. you have had much along that line. i am going to revert to an aspect of the old system of training and give you hints and brief injunctions, leaving yo

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

un and subject to the proper stimulation can revert again to the condition of a tightly closed bud, potential but unexpressed. the expression of what has been potential will be the result of the impact of first ray force, of the will-to-good at this time, induced by the efforts of the world disciples. b. the second effect will be the forming or constitution of a planetary triangle or recognisable triad which will be the correspondence between the three planetary centres to the spiritual triad of monad, soul and personality (the atma-buddhi-manas of the theosophical literature. hitherto the word alignment has best described the planetary situation; there has been a straight line along which energy has poured from shamballa to the hierarchy and from the hierarchy to humanity, but this has me

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

ewhat grasped there comes a simplification of thought. as a consequence of all this, great and fundamental readjustments are going on within the hierarchy itself and within that intervening area of the divine consciousness to which we give the- 9- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust name (as far as humanity is concerned) of the spiritual triad an area covered by the higher mental planes, the buddhic and the atmic levels of awareness and of divine activity. the downpouring avataric stimulation is enabling certain of the masters to take some of the major initiations, and to do so far earlier than would otherwise have been possible. thus a great process of ascension and of spiritual attainment is under way, though as yet only its fai

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

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

and try to wrest from each its group significance. 1. within the fire of the mind, focussed within the head's clear light, let the group stand. in this sentence, you have the idea of intellectual perception and of focussed unity. intellectual perception is not mental understanding, but is in reality the clear cold reason, the buddhic principle in action and the focussed attitude of the spiritual triad in relation to the personality. i would call your attention to the following analogies: head monad a tma p urpose heart soul b uddhi p ure reason base of spine p ersonality m anas spiritual activity in these words you have, therefore, the position of the personality indicated as it stands at the penetrating point of the antahkarana as it contacts the manas or lower mind and is thus the agent

ntion to the following analogies: head monad a tma p urpose heart soul b uddhi p ure reason base of spine p ersonality m anas spiritual activity in these words you have, therefore, the position of the personality indicated as it stands at the penetrating point of the antahkarana as it contacts the manas or lower mind and is thus the agent of the purpose of the monad, working through the spiritual triad which is as you know related to the personality by the antahkarana. the heart as an aspect of pure reason requires careful consideration. it is usually considered the organ of pure love but from the angle of the esoteric sciences love and reason are synonymous terms, and i would have you reflect upon why this should be. love is essentially a word for the underlying motive of creation. motive

too prone to inertia perhaps i could say that they do not care enough. each of them (and every other disciple) can place himself. all of them desire to move forward and possess a strong inner spiritual life hence my finding the time to work with them. but the group antahkarana is still incomplete and the aspect of pure reason and of the heart does not control. the evocative power of the spiritual triad is not, therefore, adequate to hold the personality steady and the invocative power of the personality is non-existent speaking from the angle of the group personalities which make up the personality aspect of the ashram. this is a factor with which they oft feel i have not to deal. it can only become a potent factor if certain personality relations are adjusted and inertia is overcome. then

est, rightly oriented aspect of the personality. as the disciple then creatively works, he finds that there is a reciprocal action on the part of the presence, the monad the unity which stands behind the door. he discovers that one span of the bridge (if i might so call it) is being built or pushed forward from the other side of the gulf separating him from experience in the life of the spiritual triad. this spiritual triad is essentially, to the initiate, what the threefold personality is to the man in physical incarnation- 28- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust i wonder if i have succeeded in giving you at least a general idea of the possibilities lying ahead of the disciple, and incited you to definite conscious response to th

AN INTRO TO STUDY OF THE KABALAH

mation" is the oldest treatise; it is attributed by legend to abraham the patriarch: several editions of an english translation by myself have been published. this work explains a most curious philosophical scheme of creation, drawing a parallel between the origin of the world, the sun, the planets, the elements, seasons, man and the twenty-two letters of the hebrew alphabet; dividing them into a triad, a heptad and a dodecad; three mother letters a, m, and sh are referred to primeval air, water and fire; seven double letters are referred to the planets and the sevenfold division of time, etc: and the twelve simple letters are referred to the months, zodiacal signs and human organs. modern criticism tends to the conclusion that the existing ancient versions were compiled about a.d. 200. th

by the divine name ahih, aheieh "i am (exodus iii. v. 4. the conscious god having arisen in his energy, there follow immediately two further emanations, the trio shining in the symbol of a radiant triangle. chkmh, chokmah, wisdom, the king, with the divine name ih, jah is the second sephira; binh, binah, understanding, the queen, and the divine name ihvh jehovah is the third sephira--the supernal triad" is demonstrated. then follow gdulh, gedulah, also called chsd, chesed, mercy, with the divine name al, el; and its contrast gburh, geburah, severity, also called pachad, fear, with the divine name alh, eloah; and the reflected triangle is completed by the sixth sephira, the sun, named tpart, tiphareth, or beauty, with the name alhim elohim; considered as a triangle of reflection with the ap

BLAVATSKY H P ANTHROPOGENESIS

et exist (siphrah dzeniouta. they were "destroyed" as a race, by being merged in their own progeny (by exudation; that is to say, the sexless race reincarnated in the bisexual[[footnote(s[[footnote continued from previous page] is esoterically a septenary which represents seven men, or rather groups of men. for the first adam- the kadmon- is the synthesis of the ten sephiroth. of these, the upper triad remains in the archetypal world as the future "trinity" while the seven lower sephiroth create the manifested material world; and this septenate is the second adam. genesis, and the mysteries upon which it was fabricated, came from egypt. the "god" of the 1st chapter of genesis is the logos, and the "lord god" of the 2nd chapter the creative elohim- the lower powers* thus saith pymander "thi

s been repeatedly stated that the serpent is the symbol of wisdom and of occult knowledge "the serpent has been connected with the god of wisdom from the earliest times of which we have any historical notice" writes staniland wake "this animal was the especial symbol of thot or taut. and of all those gods, such as hermes) and seth who can be connected with him. this is also the primitive chaldean triad hea or hoa" according to sir henry rawlinson, the most important titles of this deity refer to "his functions as the source of all knowledge and science" not only is he "the intelligent fish" but his name may be read as signifying both "life" and a serpent (an initiated adept, and he may be considered as "figured by the great serpent which occupies so conspicuous a place among the symbols of

op of the trunk two branches shoot horizontally to the right and left, thus forming a perfect[[diagram (tau, the ends of the two branches, moreover, each bearing a triple bunch, with a bird- the bird of immortality, atman or the divine spirit- sitting between the two, and thus making the seventh. this represents the same idea as the sephirothal tree, ten in all, yet, when separated from its upper triad, leaving seven. these are the celestial fruits, the ten or[[diagram] 10, born out of the two invisible male and female seeds, making up the 12, or the dodecahedron of the universe. the mystic system contains the[[diagram, the central point; the 3 or[[diagram; the five[[diagram, and the seven or[[diagram, or again[[diagram; the triangle in the square and the synthesizing point in the interlac

remained as unconscious as when separated from their previous incomplete forms and vehicles. there is no potentiality for creation, or self-consciousness, in a pure spirit on this our plane, unless its too homogeneous, perfect, because divine, nature is, so to say, mixed with, and strengthened by, an essence already differentiated. it is only the lower line of the triangle- representing the first triad that emanates from the universal monad- that can furnish this needed consciousness on the plane of differentiated nature. but how could these pure emanations, which, on this principle, must have originally been themselves unconscious (in our sense, be of any use in supplying the required principle, as they could hardly have possessed it themselves? the answer is difficult to comprehend, unle

criptures and the kabala. the ases of scandinavia, the rulers of the world which preceded ours, whose name means literally the "pillars of the world" its "supports" are thus identical with the greek cosmocratores, the "seven workmen or rectors" of pymander, the seven rishis and pitris of india, the seven chaldean gods and seven evil spirits, the seven kabalistic sephiroth synthesised by the upper triad, and even the seven planetary spirits of the christian mystics. the ases create the earth, the seas, the sky and the clouds, the whole visible world, from the remains of the slain giant ymir; but they do not create man, but only his form from the ask or ash-tree. it is odin who endows him with life and soul, after lodur had given him blood and bones, and finally it is honir who furnishes him

rically, that the newly separated race abused and dragged the mystery of life down into the region of animalism and bestiality. for, as the zohar shows, that matronethah (shekinah, the wife of metatron symbolically "is the way to the great tree of life, the mighty tree" and shekinah is divine grace. as explained: this tree reaches the heavenly vale and is hidden between three mountains (the upper triad of principles, in man. from these three mountains, the tree ascends above (the adept's knowledge aspires heavenward) and then redescends below (into the adept's ego on earth. this tree is revealed in the day time and is hidden during the night, i.e, revealed to an enlightened mind and hidden to ignorance, which is night (see zohar i, 172, a and b "the tree of the knowledge of the good and th

oon, and of the star venus. the sun (the father, the moon (the mother, and mercury-thoth (the son, were the earliest trinity of the egyptians, who personified them in osiris, isis, and thoth (hermes. in[[pistis sophia, the seven great gods, divided into two triads and the highest god (the sun) are: the lower[[tridunameis, whose powers reside respectively in mars, mercury and venus; and the higher triad("the three unseen gods) who dwell in the moon, jupiter and saturn (vide 359 and 361 et seq. this requires no proof. astoreth was in one sense an impersonal symbol of nature, the ship of life carrying throughout the boundless sidereal ocean the germs of all being. and when she was not identified with venus, like every other "queen of heaven" to whom cakes and buns were offered in sacrifice, a

BLAVATSKY H P COSMOGENESIS

om this (to us) absolute negation, duality supervenes in the contrast of spirit (or consciousness) and matter, subject and object. spirit (or consciousness) and matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the absolute (parabrahm, which constitute the basis of conditioned being whether subjective or objective. considering this metaphysical triad as the root from which proceeds all manifestation, the great breath assumes the character of precosmic ideation. it is the fons et origo of force and of all individual consciousness, and supplies the guiding intelligence in the vast scheme of cosmic evolution. on the other hand, precosmic root-substance (mulaprakriti) is that aspect of the absolute which underlies all the objective planes of

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

branching off and dividing into the seven cosmical and seven human principles, in the western kabala of the christian mystics it is the triad or trinity, and with their occultists, the male-female jehovah, jah-havah. in this lies the whole difference between the esoteric and the christian trinities. the mystics and the philosophers, the eastern and western pantheists, synthesize their pregenetic triad in the pure divine abstraction. the orthodox, anthropomorphize it. hiranyagarbha, hari, and sankara- the three hypostases of the manifesting "spirit of the supreme spirit (by which title prithivi- the earth- greets vishnu in his first avatar- are the purely metaphysical abstract qualities of formation, preservation, and destruction, and are the three divine avasthas (lit. hypostases) of that

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

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

, vayu, and surya, emanate the other seven, or again ten, if we separate the first three which exist in one, and one in three, all, moreover, being comprehended within that one "supreme" parama, called guhya or" secret" and sarvatma, the "super-soul "the seven lords of being lie concealed in sarvatma like thoughts in one brain" so are the sephiroth. it is either seven when counting from the upper triad headed by kether, or ten- exoterically. in the mahabharata the prajapati are 21 in number, or ten, six, and five (1065, thrice seven (b "the three, the one, the four, the one, the five (in their totality- twice seven) represent 31415- the numerical hierarchy of the dhyan-chohans of various orders, and of the inner or circumscribed world* when placed on the boundary of the great circle of "pa

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

BLUE EQUINOX

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

how to rule your own life. for, in true things, all are but images of one another; man is but a map of the universe, and society is but the same on a large scale. learn then that our holy order has but three true grades; as it is written in the book of the law: the hermit, the lover, and the man of earth. it is but for convenience that these grades have been separated into three triads. the third triad consists of the degrees from minerval to prince of jerusalem. the minerval degree is a prologue to the first; the degrees subsequent to the third but pendants to it. in this, the man of earth series, there are then but three degrees; and these three are one. the man of earth takes no share in the government of the order; for he is not yet called upon to give his life to it in service; and wi

ne hundred and eleven persons to join the order, before he may proceed to the seventh degree, except by special order from the supreme and holy king. the seventh degree is, in military language, the great general staff of the army of the sixth degree. from its members the supreme and holy king appoints a supreme grand council. this council is charged with the government of the whole of the second triad, or lovers. all members of the seventh degree travel as sovereign grand inspectors general of the order, and report, on their own initiative, to the supreme and most holy king, as to the condition of all lodges, and chapters; to the supreme council, on all affairs of the second triad; and to the electoral college, on those of the third. the eighth degree is a philosophical body. its members

nce with their original rank in life. these remarks apply equally to the supreme grand council and all higher degrees. in the seventh degree it is a qualification to vest some real property in the order; and no one is admitted to this grade without this preliminary. those members of the order who have given all to it must obtain the money for their initiation fees and subscriptions from the third triad, whose honour is thus concerned in the unselfish support of those who have abandoned all for their sakes. the grand treasurer general is appointed by the supreme and most holy king; he may be a member of any grade whatever; but he must, on accepting office, take the vow of poverty. his authority is absolute in all financial matters; but he is responsible to, and may be removed at will by, th

note of the conditions of membership of the a.a. 43. know, o disciple, this is the secret path, selected by the buddhas of perfection, who sacrificed the 5elf to weaker selves. this is a statement of the conditions of performing the alchemical operation indicated in the injunction .coagula. in .solv. the adept aspires upward. he casts off everything that he has is. but after reaching the supreme triad, he aspires downward. he keeps on adding to all that he has or is, but after another manner. this part of our treatise is loathsomely sentimental twaddle, what america (god bless her) calls .sob-stuff. when tipsy old ladies become maudlin, it is time to go. 44. yet, if the .doctrine of the heart. is too high-winged for thee. if thou need.st help thyself and fearest to offer help to others,.t

he exempt adept, when he has to proceed, has a choice either to fling himself into the abyss by all that he has and is being torn away, or to shut himself up to do what he imagines to be continuing with his personal development on very much the original lines. this latter course does not take him through the abyss; but fixes him in da th, at the crown of a false tree of life in which the supernal triad is missing. now this man is also called a black magician, and a great deal of confusion has arisen in connection with this phrase. even the author, to judge by the note, seems to confuse the matter. red caps and yellow gaps alike are in general altogether beneath the stage of which we have been speaking. and from the point of view of the master of the temple, there is very little to choose b

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ly pushed back. back until, about the time of the reformation, it only existed in the outlying country districts. non-christians at that time became known as pagans and heathens "pagan" comes from the latin there were other more definite adoptions from the old religions, especially in the early formative years of christianity. the idea of the trinity, for instance, was taken from the old egyptian triad. osiris, isis and horus became god, mary and jesus. december 25th, as the birthdate of]esus, was borrowed from mithraism which also believed in a second coming and indulged in the "eating of god. in many religions of the ancient world were found immaculate conceptions and sacrifice of the god for the salvation of the people. witchcraft ancient and modern raymond buckland, hc publications, ny

CASE PAUL F THE BOOK OF TOKENS

, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eighth sephiroth, which form the pillar of severity, named after the fifth sephirah. the middle pillar, composed of the first, sixth, ninth and tenth sephiroth, is named the pillar of mildness. the ten sephiroth are also divided into a supernal triad, which includes the first three, and a heptad, which includes the sephiroth from chesed to malkuth. this heptad is the basis for many septenary schemes to be found in the literature of occultism. yet always behind the seven, and beyond it, is the supernal triad, for, as the book of formation tells us, the lights of emanation are "ten and not nine, ten and not eleven; that is, neither more no

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

ing influence, because i am the intelligence of will which carrieth the water of mercy into the sphere of beauty. 6 i am ten, yet from me proceedeth the twenty, for i am ten ineffable and ten manifested in creation. therefore is yod both ten and twenty. and the ten made manifest are also seven, and these are the elohim. these seven bring forth ten again, for the heptad which is below the supernal triad completeth itself in the kingdom of the bride. for tenfold is my self-utterance, and therefore is it written of the lights of emanation "ten, and not eleven, ten and not nine [101] comment on yod* yod, pronounced yode. transcribed as" i" or "y. the number 10. meaning: creative hand. the intelligence of will. 1 the letter-name yod means "hand. the ancient pictographic form of this letter was

and in-breathing. during a cycle of expression, therefore, when the sephiroth are both unmanifest and manifest, they arc represented by the number 20. all the forces represented by the ten lights of emanation are included in the seven spirits of god, or elohim. the number seven includes the number ten, because the theosophic extension of 7 is 28, which digits to 10, the heptad below the supernal triad consists of the sephiroth from chesed to malkuth inclusive, and this heptad begins and ends in 10, because the extension of 4, the number of chesed, is 10, and the number of malkuth is also 10. malkuth is sometimes called kallah, k l h, the bride. hence we read "the heptad which is below the supernal triad completcth itself in the kingdom of the bride" i [103] the meditation on kaph* 1 in my

DAVID ICKE THE BIGGEST SECRET

in brussels. the european union is truly a fasciststate in accordance with the fascist symbol.another form of symbolism is known as reverse speech or word inversion. a greatdeal more research is being done into this today and it is one of the mysteries held bythe brotherhood since ancient time. under this system, for instance, the car hirecompany, avis, becomes siva, one of the gods in the hindu triad or trinity. the symbolof siva is the penis and, like neptune and satan, siva is usually pictured with atrident.13 avis, which is owned by the brotherhoods international telephone andtelegraph, have formerly registered the words wizard and golden file astrademarks, as in the wizard of avis. sun and sex rite symbolism is constantly usedin advertising by the brotherhood corporations. these word

gos of hundreds of american businesses, including deltaairlines. not by coincidence delta is also the symbol of royal arch freemasonry. thisis where the name of the chinese organised crime operation, the triads (triangle),comes from and the elite grouping called the trilateral commission. when adnankhashoggi, the notorious global arms dealer, opened an american branch of hisoperation he called it triad america. khashoggi, a relative of the fayeds, is an associateof george bush, who is a close friend of queen elizabeth and prince philip. from 1968the queens delta and pine company attracted us government subsidies of $1.5million. senator mcintyre said in congress on april 16th 1970 that the government hadpaid the queen $120,000 for not planting cotton on farmland she owns in mississippi23 th

rfect symbolism for the brotherhood, especially thelatter. dealey plaza, the site of the first freemason temple in dallas, is shaped like apyramid with the capstone missing (see figure 51 overleaf. the top is truncated by arailway bridge. the main pyramid is cut into two more by main street which runsdirectly through the centre. it is, in fact, three pyramids, two inside the one: the trinity408or triad. two energies interactingproduce a third. if anyone thinks this ismere coincidence they should do alittle research into the background ofthe brotherhood secret societies at thetop levels and see the staggeringobsession they have with their symbolsand rituals. kennedy was killed nearthe so-called grassy knoll on the rightof the pyramid and lee harvey oswaldwas murdered while under policeguard

DIABOLUS

oire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as they are deific forces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of the left hand path- after the great flood, the ancient egyptians used these triangles to represent a triad of deities. the people of neph-kam, the black lands of lower egypt used the triangle of darkness, led by sethan and supported by anubis and sekhmet. alex sanders lectures magick and sorcery within egyptian cults survived long beyond the death of that culture. consider the graeco-roman period, when wax figures were implemented as focus points for various magical ceremonies. many used wax figu

DION FORTUNE MYSTICAL QABALA

unctional affiliations among the sephiroth themselves. 24. the final system of classification which we must note is under the presidency of the three mother letters of the hebrew alphabet: aleph, a; mem, m; and shin, sh. these three, according to the yetziratic attribution of the hebrew alphabet, are assigned to the three elements of air, water, and fire. under the presidency of aleph is the airy triad of kether, in which is the root of air, reflecting downward through tiphareth, the solar fire, into yesod, the lunar radiance. in binali is the root of water (marah, the great sea, reflected through chesed into hod, under the presidency of mem, the mother of watei. in chokmah is the root of fire, reflected downwards through geburah into netzach, under the presidency of shin, the mother of fi

oot of matter, but the full development of matter is not found till we arrive at malkuth, the material universe. we shall see repeatedly in the course of our studies that the three supernals have their specialised expressions on a lower arc in one or another of the six sephiroth which form microprosopos. it is repeatedly said of these that they have their roots in or are reflections of the higher triad, and these hints have a deep significance. binah links with malkuth as the root with the fruit. this is indicated in the yet ziratic text of malkuth, in which it says "she sitteth upon the throne of binah" it is for this reason that a hard and fast attribution of the gods of other pantheons to the different sephiroth is impracticable. aspects of isis are to be found in binah, netzach, yesod

eing to the supernal sephirah in which its essence lies. binah, the primordial formative influence, the parent of all form, is behind and beyond manifesting substance; in other words, is ever-virgin. it is this formative influence underlying all form-building, this tendency for curving lines of force to correlate and achieve stability, which is binah. 22. these two basal sephiroth of the 5upernal triad are especially referred to as the father and mother, abba and ama, and their magical images are those of the bearded male and the matron, thus representing, not the sex attraction of netzach and yesod, who are represented as maiden and youth, but the mature beings who have mated and reproduced. we must always distinguish between magnetic sex attraction and reproduction; they are by no means

h coincides with the spirit of the suit, represent the active aspect of the influence; and when the sephirah and the suit represent different influences, the card is malefic. for instance, the fiery sword card is a card of evil omen when it finds itself in the sphere of influence of binab. 59. and finally to sum up. i have written of binab at this length because with her is completed the supernal triad and the first of the pairs of opposites. she represents not only herself but also the functioning partners, for it is impossible to understand any unit on the tree save by reference to those other units with which it interacts and equilibrates. chokmah without binab, and binab without chokmah, are incomprehensible, for the pair are the functional unit, and not either of them separately. chap

e central pillar, though, strictly speaking, it always belongs to another plane to that on which the tree is being considered. for instance, as we are considering the tree microcosmically at the moment, daath would be the point of contact with the macrocosm. it is not until we come to tiphareth that we get clear-cut, individualised consciousness. 29. tiphareth is the functional apex of the second triad on the tree, whose two basal angles consist of geburah and gedulah (chesed. this second triad, emanating from the [page 196] first triad of the three supernals, forms the evolving individuality, or spiritual soul. it is this which endures and builds up throughout an evolution; it is from this that the successive personalities, the units of incarnation, are emanated; it is into this that the

hree supernals, forms the evolving individuality, or spiritual soul. it is this which endures and builds up throughout an evolution; it is from this that the successive personalities, the units of incarnation, are emanated; it is into this that the active essence of experience is absorbed at the end of each incarnation when the incarnating unit dissolves into dust and ether. 30. it is this second triad which forms the oversoul, the higher self, the holy guardian angel, the first initiator. it is the voice of this higher self which is so often heard with the inner ear, and not the voice of discarnate entities, or of god himself, as is thought by those who have had no training in tradition. 31. overshadowed and directed by the second triad, the third triad builds up through the experience of

he pair of opposites, by themselves, are not functional because they are mutually neutralising; it is only when they unite in balanced force to flow forth as a third, after the symbolism of father, mother, and child, that they achieve dynamic activity, as distinguished from the latent force which is for ever locked up in them, awaiting to be called forth. 17. the functioning triangle of the lower triad consists of hod, netzach, and yesod. hod and netzach, as we have noted before, are respectively form and force on the astral plane. ye sod is the basis of etheric substanice, akasha, or the astral light, as it is variously called. hod is especially the sphere of magic, because it is the sphere of the formulation of forms, and is therefore the sphere in which the magician actually works, for

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

the deceased attacking four snakes with a knife in each hand. chapter xxxiv. the chapter of a man not being bitten by a serpent in the hall of the tomb.[3] this chapter has no vignette. chapter xxxv. the chapter of not being eaten by worms in the underworld [1. two variants (naville, todtenbuch, bd. i, bl. 38) show the deceased sitting before his heart, and the deceased presenting his heart to a triad of gods. 2. or the deceased adoring his heart; see also naville, todtenbuch, bd. i, bl. 42. 3# amihat] p. xxxv theban version: list of chapters. vignette: three serpents. chapter xxxvi. the chapter of repulsing the tortoise (apsai. vignette: the deceased spearing a beetle.[1] chapter xxxvii. the chapter of repulsing the two merti. vignette: two ur i, which represent the two eyes of ra. chapt

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

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

mes and looking upon him says "a king; he shall rule throughout this land. may khnemu give health and strength to his body"[1] the word meskhenet is as old as the pyramid times, and seems then to have had the meaning of luck, destiny, etc.[2] the god amen, his wife mut and their associate khonsu have nothing whatever to do with the book of the dead; but amen, the first member of this great theban triad, must be mentioned with the other gods, because he was usually identified with one or more of them. the name amen means the "hidden one" and the founding of the first shrine of the god recorded in history took place at thebes during the xiith dynasty; from that time until the close of the xviith dynasty, amen was the chief god of thebes and nothing more. when, however, the last kings of the

the left, ani stands before two tables of offerings bearing libation water and lotus-flowers, with hands raised, adoring ra, hawk-headed.[1] next are ranged seven cows, each one couchant before a table of offerings, and each having a menat attached to the neck;[2] and a bull standing before a table of offerings. behind them are four rudders; and on the extreme right are four triads of gods, each triad having a table of offerings bearing a libation vase and a lotus-flower. text [chapter cxlviii (i) saith osiris ani, triumphant "homage to thee (2) o thou lord, thou lord of right and truth, the one, the lord of eternity and creator (3) of everlastingness, i have come unto thee, o my lord ra. i have made (4) meat offerings unto the seven kine and unto their bull. o ye who give (5) cakes and a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

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

racter. this form of divination is termed hydromancy and is similar to crystal gazing. 137 babylonia ancient religion and magic magic was integral to the religion of ancient babylonia. all the deities (the most prominent ones being ea, anu, and enlil, the elder bel) retained, even in the last centuries of babylonian development, traces of their early demonic character. ea, anu, and enlil formed a triad at the dawn of history and appear to have developed from an animistic group of world spirits. although ea became specialized as a god of the deep, anu as a god of the sky, and enlil as an earth god, each also had titles that emphasized that they had attributes overlapping those of the others. thus ea was enki, earth lord, and as aa was a lunar deity; he also had solar attributes. in the lege

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

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

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

most prominent post-new age channels. she regularly channels p taah for both individuals and groups, travels widely in north america and europe, and leads retreats in australia. recent channeled messages regularly appear in sedona: journal of emergence (in the united states) and elohim (in australia. her internet presence can be found at http//www.ptaah.com. sources: king, jani. the gift. perth: triad publishers, 1996. the p taah tapes: an act of faith. perth: triad publishers, 1991. the p taah tapes: transformation of the species. light source publishers, 1991. king, john one of the most romantic and frequently claimed spirit entities, manifesting at many spiritualist seances of different mediums over many decades. he claimed that he had been henry owen morgan, the famous buccaneer who w

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

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

rk he insists on the necessity of meditation by the scientist who would create the philosophers stone. bernard of trevisan is often confused with two other individuals. bernardo trevisano (1652.1720, a venetian devoted to languages, mathematics, philosophy, and painting, and bernardinus trivisanus (1506.1583, who studied arts and medicine at padua and became professor of logic and medical theory. triad group nonprofit organization founded by author whitley strieber to catalog and study visitor experiences .claims of contacts with extraterrestrials or other creatures. the project followed strieber s claimed experiences detailed in his book communion (1987. after the formation of the organization, rather than joining his cause, many believers in unidentified flying objects claimed streiber w

strieber to catalog and study visitor experiences .claims of contacts with extraterrestrials or other creatures. the project followed strieber s claimed experiences detailed in his book communion (1987. after the formation of the organization, rather than joining his cause, many believers in unidentified flying objects claimed streiber was an amatuer. after several years, he dissolved the group. triad society an ancient esoteric society of china. the candidate was taken to a dark room by two members to kneel before the president. he was given a living cock and a knife and took an oath to assist his brethren in any emergency, even at the risk of his life. he then cut off the head of the cock, mingled its blood with his own, and the three assisting individuals added some of their own blood

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

three fingers only. this society, originally altruistic, later became political. various triad societies were revived in hong kong to operate criminal extortion and protection rackets. cinema protection was a specialty of these gangs and usually involved triad members being employed as ushers, ticket-sellers, or submanagers. financial operations involve magic numerals, symbolic of the particular triad society. for example, protection money may be demanded in sums relating to the figure 8, the lower half of the chinese character hung, used by some triad societies. the numeral 3 denotes heaven, earth, and man. the word triad originally was used as a mystical symbol. in the 1970s, the triad racketeering operations in hong kong resulted in the publication of a police manual, triad societies o

ed in sums relating to the figure 8, the lower half of the chinese character hung, used by some triad societies. the numeral 3 denotes heaven, earth, and man. the word triad originally was used as a mystical symbol. in the 1970s, the triad racketeering operations in hong kong resulted in the publication of a police manual, triad societies of hong kong, restricted to police personnel. in 1976, the triad societies spread their operations to britain, where cities like birmingham, bristol, liverpool, portsmouth, southampton, manchester, and london with large chinese populations could be victimized. triad protection rackets even operate in the west end cinemas and clubs of london, where vicious fights have been reported involving meat cleavers. a muscleman in the shing wo triad is known as 426

ese populations could be victimized. triad protection rackets even operate in the west end cinemas and clubs of london, where vicious fights have been reported involving meat cleavers. a muscleman in the shing wo triad is known as 426, a numerical symbol for red stick or enforcer. in some british cities, the protection racket is being partially reduced by closing down illegal gambling clubs where triad members meet or convert their funds. sources: chesneaux, jean. secret societies in china in the nineteenth and twentieth centuries. ann arbor: university of michigan press, 1971. triangles (network) network funded by the lucis trust, formed to propagate the teachings of alice a. bailey (1880.1949, former theosophist who founded her own arcane school. the triangles program was inaugurated in

FAUST

only one; at once you will attain our profile meetly and sisterly resemble us completely. mephistopheles much honour! be it so! the phorkyads so be it! mephistopheles [in profile like a phorkyad. done! here stand i, chaos well-beloved son! the phorkyads daughters of chaos we, by undisputed right! mephistopheles oh, shame! they ll call me now hermaphrodite! the phorkyads what beauty in the sisters triad new! we have two eyes, our teeth are two. mephistopheles from all eyes i must hide this visage well to fright the devils in the pool of hell. exit. rocky coves of the aegean sea moon tarrying in the zenith. sirens [couched around on the cliffs, fluting and singing. if of yore, by spells nocturnal, did thessalian hags infernal draw thee down, a crime intending, gaze thou where night s arch is

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

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

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

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

na's translation, p. 270. 82 1(a) the zodiacal sign aries with its three decans. i (b) the first decan of aries. francesco del cossa, palazzo schifanoja, ferrara (p. 57. 2. botticelli "primavera, uffizi gallery, florence (p. j6. ficino's natural magic how could a pious christian reconcile such a revival with his christianity? no doubt the renaissance religious syncretism, by which the neoplatonic triad was connected with the trinity would account for regarding sun-worship theoretically and historically as a religion having affinities with christianity, but this would hardly account for the revival of it as a religious cult. the moving force behind this revival was probably, as walker has suggested, ficino's deep interest in the egyptian magical religion described in the asclepius. it was o

e, an unending abyss of need seeking after the infinity of his father. nox is the daughter of orcus and so one of the three infigurables; but through reason she becomes the most ancient of the gods, and in this aspect is figurable. she stands for the materia prima, and as a goddess can have a figurable statue, an old woman, wearing black clothes, with black wings of immense extent.1 to this lower triad of chaos, orcus, nox, there is opposed a "supernal triad, consisting of the father, or mind, or plenitude; of the son, or the primal intellect; of light which is the spirit of all things, or the anima mundi. there is no statue of the father, but infinite light is the type of him; or an infinite sphere the centre of which is everywhere; or absolute unity. by finite intelligences like ours, th

at face we can only contemplate in vestiges and effects.2 "ancient theologians" bruno continues, understand by the father, mind or mens, who generates intellect, or the son, between them being fulgor, or light or love. hence one may contemplate in the father, the essence of essences; in the son the beauty and love of generating; in fulgor, or light, the spirit pervading and vivifying all.3 thus a triad may be imagined "pater, mens; filium verbum; et per verbum, universa sunt producta".4 from mens' op. lat, i l l, pp. 9-37. 2 ibid, pp. 37-43- 3 ibid, p. 44. 4 ibid, pp. 51-2. works that bruno discusses his choice of "thirty (de compendiosa architecture! artis lullii, op. lat, ii (ii, p. 42. bruno adapts lullism to his own purposes. 309 giordano bruno in germany proceeds intellectus; from int

lectus; from intellectus proceeds affectus or love. mens sits above all; intellectus sees and distributes all; love makes and disposes all. this last is light or fulgor which fills all things and is diffused through all. whence it is called the anima mundi and spiritus universorum, and is that of which virgil spoke when he said "spiritus intus alit' i think that what has happened is this. bruno's triad comes from the corpus hermeticum, with its frequent description of the mens as father; its mention of "filius dei" as the word proceeding from him, and of the light or spirit or anima mundi.2- these concepts, interpreted by ficino, with the approbation of lactantius, as prophecies or prefiguration of the christian trinity, lie at the heart of ficino's christian neoplatonism, much of the term

FREEMASONS SATANISM AND SYMBOLISM

. the baphomet has the head of a "horned goat" another title for satan. masonic and occult symbols illustrated is a book in which dr. burns says "in a book on witchcraft, the complete book of witchcraft and demonology. the caption states that he is 'the horned god of the witches, symbol of sex incarnate [p. 51] and if you look at his right hand you will see baphomet making the sign of the devil's triad "baphomet is also known as the sabbatic goat, in whose form satan is to be worshipped at the witches' sabbath [frank gaynor, dictionary of mysticism, new york, philosophical library, 1953, p. 24] then, we discovered that baphomet is officially approved as a symbol of the church of satan [the occult emporium, winter, 1993-1994, p. 54] and that it is worn by the priest of satan [ibid, 1990-199

FULLER J F C SECRET WISDOM OF THE QABALAH

moving as it were outwardly towards the positive and the negative, the male and the female principles each, therefore, in two directions. together they form the six faces of a perfect cube (the stone of the wise: the tenth sephirah, malkuth, the kingdom or sabbath represents rest, poise, and completion. these first three sephiroth- kether, binah, and 'hokmah (father, mother, and son- the supernal triad- constitute the intelligible or intellectual world. and since the holy ancient is expressed and impressed by three [i.e. ayin, ain soph, and ain soph aur the expression; and kether, binah 'hokmah the impression, so also all the lamps that receive their light from the holy ancient are triadic. 11 the second triad is called the moral or sensuous world; it is the world soul which emanates from

which emanates from the world spirit (spiritus mundi. it consists of the positive or male principle 'hesed, which means grace or mercy, also called gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (severity) and din (judgment. these two unite in the sixth sephirah, tiphereth (beauty, the highest manifestation of ethical life- the ideal. the third triad is called the physical or material world and consists of the male or positive sephirah netzah (triumph or victory, and the female or negative hod (glory or splendour. they constitute the garms of god h and represent the centripetal and centrifugal energies of the universe, for gall the energies, forces, and increase in the universe proceed through them h.12 in turn they unite in the sephirah

endour. they constitute the garms of god h and represent the centripetal and centrifugal energies of the universe, for gall the energies, forces, and increase in the universe proceed through them h.12 in turn they unite in the sephirah yesod (foundation, the principle of all generation. they represent the deity gas the universal power, creator, and generator of all the existences h. as this third triad is the natura naturans, so is the tenth and last sephirah the natura naturata- the material world, namely malkuth, tbe kingdom. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in kether, and in it the name of the deity is adonai, the lord- that is the ineffable yhvh. malkuth is also called the queen, the matrona, the matron, the daughter, bride

e material world, namely malkuth, tbe kingdom. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in kether, and in it the name of the deity is adonai, the lord- that is the ineffable yhvh. malkuth is also called the queen, the matrona, the matron, the daughter, bride, the shekinah (the real presence of the deity, and harmony. finally we obtain a fourth triad, a synthetic one formed out of kether, tiphereth, and malkuth. the first influences the neshamah, the spirit and moral consciousness; the second influences the rua'h, the reason and intellectual faculty; and the third the nephesh, the instincts, sentiments, and emotions, the animal life in man. thus from the ain soph aur flow out the ten sephiroth or principles; hence the decade is considere

y woman, listen to the lamentation of the primal heh, and then seeing that it was a gtree to be desired to make one wise h (that is leading from the fiftieth gate of the feminine binah to the masculine 'hokmah, eve plucked of its fruit and handed it to adam- the active forces. at once the eyes of both gwere opened h, and they knew that they were naked, that is that an abyss separated the supernal triad from the infernal heptad. thus they became conscious of the difference between yh and vh, and in this consciousness was reflected the unity of these two (satan) as symbolized by their nakedness. as the egyptian hierophants, when they discovered that the earth gravitated round the sun, hid away this knowledge because it revealed the law of attraction and repulsion (the law of creation, so now

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

o as to better accommodate itself to the growing importance of the male, the most exalted conception of the deity in egypt seems to have been that of a trinity composed of mout the mother, ammon the father, and chons the infant life derived from the other two. mout is identical with neith, but she has become the wife as well as the mother of ammon. directly below this conception of the deity is a triad representing less exalted attributes, or lower degrees of wisdom, under the appellations of sate, kneph, and the child anouk; and thus downward, through the varying spheres of celestial light and life involved in their theogony are observed the divine creative energies represented under the figures of mother, father, and the life proceeding therefrom, until, finally, when the earth is reache

lved in their theogony are observed the divine creative energies represented under the figures of mother, father, and the life proceeding therefrom, until, finally, when the earth is reached, isis, osiris, and horus appear as the representation of the creative forces in human beings, and therefore as the embodiment of the divine in the human. the deity invoked in all the earlier inscriptions is a triad, and we are assured that in babylonia, where beltis is associated with belus "no god appears without a goddess" the supreme deity of assyria was asshur, who was worshipped sometimes as female, sometimes as male. this god doubtless represents the dual or triple creative principle observed in all the earlier forms of worship. asshur had no distinct temple, but as her position was at the head o

no distinct temple, but as her position was at the head of the pantheon, all the shrines throughout assyria were supposed to have been open to her worship. according to bunsen, in the sidonian tyrian district, there were originally three great gods, at the head of which appears astarte--a woman who represents pure reason or intelligence; then follows zeus, demarius, and adorus. without doubt this triad represents a monad deity similar in character to the one observed in egypt and other countries. in the minds of all well-informed persons, there is no longer any doubt that in abraham's time the canaanites worshipped the same gods as did the persians and all the other nations about them- namely, elohim, the dual or triune creative force in nature. as the sun was the source whence proceeded a

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

ha or self-triplicated baal. the goths had their odin, vile, and ve, who are described as the three sons of bura, the offspring of the mysterious cow, and the celts had their three bulls, venerated as the living symbols of the triple hu or menu. to the same class we must ascribe the triads of the orphic and pythagorean and platonic schools; each of which must again be identified with the imperial triad of the old chaldaic or babylonian philosophy"[43 [43] faber, pagan idolatry, book vi, ch. ii, p. 470. the history of the catastrophe known as the deluge, which, it is claimed, took place either in armenia, at cashgar, or at some other place in the east, is observed, in later ages, to furnish a covering beneath which have been veiled the mythical doctrines of the priests. of the catastrophes

the first month, on the first day of the month, the waters were dried up from the earth. the drying of the waters, and the beginning anew just at the close of the six hundred years, are thought to refer to the end of the cycle of the neros. a year of menu or buddha had expired and a new dynasty or mamwantara was to begin. regarding this trinity, faber remarks "brahm then at the head of the indian triad is menu at the head of his three sons. but that by the first menu we are to understand adam, is evident, both from the remarkable circumstance of himself and his consort bearing the titles of adima and iva, and from the no less remarkable tradition that one of his three sons was murdered by his brother at a sacrifice. hence it will follow, that brahm at the head of the indian triad is adam a

that one of his three sons was murdered by his brother at a sacrifice. hence it will follow, that brahm at the head of the indian triad is adam at the head of his three sons, cain, abel, and seth. each menu with his triple offspring is only the reappearance of a former menu with his triple offspring; for, in every such manifestation at the commencement of each mamwantara, the hindoo trimurti, or triad, becomes incarnate, by transmigrating from the human bodies occupied during a former incarnation; brahm or the unity appearing as the paternal menu of a new age, while the triad, brahma, vishnu, and siva, is exhibited in the person of his three sons. but the ark-preserved menu--satyavrata and his three sons are certainly noah and his three sons, shem, ham, and japhet" hesiod teaches that, af

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

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

letter on10january:thefraterdemonest deus inversus [yeats'smottoin theorder],otherwise frater diabolus and yet otherwise brother devil, wellknownpoet, also polytheist, idolater, vision-monger and theurgist, of the brotherhood of the house of the hidden stairs, writes me under the hand oftheimpossible soror fortiter et recte [anniehorniman]askingwhetheri willjoinhim in petitioning the unspeakable triad to reappoint the ritual sub-committee, more especially as regards the 2=9 ritual on which he and i worked together,butowing to throes, convulsions and revolutions the revision was suspended and our labours threaten to be wasted. they had nearly passedoutof my memory. i havewrittenan amicable reply, for until such time as a competent architectgetsoutthe schedule of the house's dilapidations

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

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

s forming the second order; these have the power of initiating students into the lower grades and of issuing warrants for temples such as that of isis urania. but highest of all in this most ancient scheme are the great rulers of the whole system, who severally sustain and govern the thirdappendixb101order, which includes three magic tides of honour and suprema255 cy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane, and to all others but to the chiefs of the adepti; in case of a vacancy in this order, thechiefmost learned and most famous adept obtains by decree the coveted supremacy.thescheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity, as figured in the very ancient kabbalah of t

GILBERT THE MAGICAL MASON

glance at the extant literature on our subject. by common consent the oldest treatise is thesepheryetzirah,or 'book of formation, attributed to abraham the patriach. this is a most curious philosophical scheme of creation, drawing a parallel between the origin of the world, the sun, the planets, the elements, seasons and man, and the twenty-two letters of the hebrew alphabet, dividing them into a triad, a heptad and a dodecad: three mother letters a, m, and sh, referred to primeval air, water and fire; seven double letters referred to the planets and the seven-fold division of time, etc, and the twelve simple letters referred to the months, zodiacal signs, and human organs. modern criticism tends to the statement that the existing ancient versions were compiled abouta.d.200.thesepher yetzi

on of deity, the first conceivable attribute of immanent manifested godhead. the devout rabbi bows his head and adores the sublime conception.theconscious god having arisen in his energy, there follow immediately two further emanations, the trio subsiding into the symbol of a radiant triangle.chokmah,wisdom, is the name of the second sephira;binah,understanding, is the third sephira- the supernal triad is demonstrated. then followchesed,mercy; and its contrastgeburah,severity; and the reflected triangle is completed by the sixth sephiratiphereth,beauty: considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephirothnetsach,victory; hod, splendour; andyesod,f

of resemblance is seen in the refusal to admit a slave, or anybut120themagical masona free man.ifthe whole aim of freemasonry were to propagate brotherly love and charity, why refuse to extend its blessings to the cripple, or the maimed, or to him in subjection.thelegend of the three grand masters, of whom one islost-becomesremoved to the invisibleworld-isa curious image of the kabbalistic first triad of the emanations of the unseen and unknowable ain soph aur, the boundless one, boundless light; first is kether the crown, thence proceed chochmah and binah, wisdom and understanding, and then is the crown concealed and lost to perception in its exaltedness, the word is lost, and replaced by other titles. in thetensephiroth, as in our lodges, we are taught of two great pillars, one on the r

are taught of two great pillars, one on the right and on the left, the pillars of mercy and judgment; then a third exists between them, that of severity; tempered by mercy, and called pillar of mildness. these are similar to the masonic pillars of wisdom, strength, and beauty, while the ain soph aur above them is the mystic blazing star in the east. wisdom, strength, and beauty are the sephirotic triad of chochmah, geburah, and tiphereth.theseveral emanations of the sephiroth of the kabbalah, one proceeding from the other, produce, as they are always designed in visible form, a tortuous path, at once reminding us of the winding staircase. indeed one form of the contemplation of the eternal was described by the kabbalists as ascending by the sephirotic names and descending by the paths. thi

act in exist255 ence. note, the son of god is also spoken of as the 'light of the world. four tassels refer to four cardinal virtues, says the first degree tracing board lecture, these are temperance, fortitude, prudence, and justice; these again were originally branches of the sephirotic tree, chesed first, netzah fortitude, binah prudence, and geburah justice. virtue, honour, and mercy, another triad, are chochmah, hod, and chesed. another well-known sephirotic triad deserves mention here, the concluding phrase of the lord's prayer, of the prayer book version, which, however, is not found in the douay version, nor in the revised new testament, viz: the kingdom,the religion of freemasonry121the power, and theglory-malkuth,netzah, and hod] many triads may be formed, and different authors s

ded three more, these formed the keepers of the veils of the original r.a. chapter, for whom the lower offices oftreas, i.g, and sentinel are now substituted; some very learned patron of the order caused this change to be made, fearing that it might be a blasphemy to represent these three highest powers in a lodge which might become too ordinary a business. they were types of the first sephirotic triad. freemasons little know how close they have been to the personation of the most exalted types of omnipotence. the letter g in the centre of a fellow crafts lodge, has received several explanations; i would add that it has a relation to ghimel, the hebrew g, the third letter of the alphabet, the three, meaning trinity of deity; the third sephira is binah, the mother of microprosopus, the son

modern ornamental lecturer. again the two parallel lines, the one moses, the other king solomon, enclosing a circle, bearing a central point, is purely kabbalistic. the point is tiphereth, beauty of conduct within a circle of virtues and bounded by the pillars mercy and justice. regard for a moment the varying titles; great architect, the122themagical masonfoundation, jesodthecentre of the lowest triad. grand geometrician, the beauty of design, tiphereth, centre of the median triad. most high, the awful kether, the crown, partly concealed, at sight of whose face a mortal, unprepared, must die. notice the grandeur and mystery increases as we pass up the masonic ladder or the sephirotic tree.theperambulation by the candidate under appropriate guidance is anaptimitation of the ceremony in the

GILBERT THE SORCERER AND HIS APPRENTICE

iah1"11"1"-mm=5210+12+10+2014. asinthe holy place the symbolism of the 22 letters was given, so in the holy of holies the symbolism of the 10 sephiroth or numbers was displayed by means of thearkand the kerubim. the ark was malkuth. the mercy seat yesod. the kerubim were netzach and hod. metatron and' sandalphon were the two pillars betwixt which was the glory of tiphereth, revealing the supernal triad. is. in the kabalah of the nine chambers the letters are classed together according to the similarity of their numbers. thus in one chamber are placed gimel, lamed and shin, whose numbers are similar, 3, 30, 300 and so on. the first form is the more usual. in the second form the chambers are arranged according to the sephiroth.3 3 3 2 2 2i i iru, h6 6 6 5 5 54440i:)i ,mmq,9 9 9 8 8 87 7 7fir

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

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

zirah, and assiah. assiah, the lowest of all, is the key corresponding to the 4 knaves of the court cards; and these knaves are the terms of transition, as the material world is the term of transition standing midway between the divine world, which is above and the world of demons which is below. the 3, which is supernal, and the 4, which is human, constitute together the 7 principles, the higher triad, and the lower tetraktys, symbolised by the triangle above the square. and again, these are divided into the four worlds of the kabala; and not only so, but each of the four worlds (so say the kabalists) has its 10 sephiroth, and each of those sephiroth is again subdivided into 10 sub255 sephiroth, if one might so say, as each of our seven principles has its septenary. thus we get in each wo

iples. 7 is the keyof.the mystic creation, 7 is the numberofman according to his principles. consider the destiny of man:itistodrawupthe material into the divine.thefinal purpose of all creation. is the inbreathing the reunionofeverything now separate with me one eternal unity; therefore translatingthatinto the microcosm,theunionofthe material, carnal, and earthly man with the higher selforhigher triad. now what keeps them apart?itis kama rupa,the barofself. when that is removed the self is cast out. then the material in man is the emblem of matter, viz, water, the lower triangle. hydrogen, or the root of hydrogen, may be the final primordial element, the half hydrogenofwhich i spoke before,butthis drawn up into, intertwining. with, and interlacing with, the higher triad.andthat is the [ma

he human race, in various events, for those who have eyes to see. this idea is further illustrated in the figure of an ordinary cube called by aristotle the most perfect of figures, and universally taken as the symbol of man. its six sides, unfolded,178thesorcerer and his apprenticeform the cross, with which we commenced; and the cross arm removed consists of. three squares, symbolic of the upper triad; the uprightoffour squares, symbolic of the lower quaternary.[paper read on 11 december 1891. reprinted fromtransactionsof thescottishlodge of thetheosophicalsociety,vol. 1,partii,(1891),pp.25-8.1fig. 1 fig.3fig. 5 fig. 2fig,4fig.6179fig.12fig.lq. fig.14fig.11fig. 7 fig.13fig. 9fig.isfig.lq20.theesoteric teachingontheoriginandsignificance ofthezodiacat most we can expect to makebuta small be

GILBERT R A THE MASONIC CAREER OF A

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

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

GNOSTIC CATECHISM

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

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

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

m ve-ad ruachoth schechalim. malkuth. earth. fig 25 gnostic theurgy page 99 to conclude to conclude this introduction to kabbalah, i wish to share with you a more poetic outline of the tree of life. this was originally published in the book of lies, a paradoxical outline of mystical doctrine written by aleister crowley in 1913. it offers a contemplative guide to the cosmic tree. 0 the ante-primal triad which is not god nothing is nothing becomes nothing is not the first triad which is god i am i utter the word i hear the word the abyss the word is broken up there is knowledge knowledge is relation. these fragments are creation. the broken manifest's light. the second triad which is god. god the father and mother is concealed in generation. gnostic theurgy page 100 god is concealed in the w

d the abyss the word is broken up there is knowledge knowledge is relation. these fragments are creation. the broken manifest's light. the second triad which is god. god the father and mother is concealed in generation. gnostic theurgy page 100 god is concealed in the whirling energy of nature. god is manifest in gathering, harmony, consideration; the mirror of the sun and of the heart. the third triad. bearing; preparing wavering; flowing; flashing stability; begetting the tenth emanation the world. x gnostic theurgy page 101 it has been theorised that one of the major reasons for the development of the written word was not as a corollary to speech, but as a method to record arcane and esoteric secrets. it seems that in ancient times written text was used in a form similar to modern day c

GOLDEN DAWN RITUALS C C1

orming the hexagram rituals, it is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its force to one place as in the charging of telesmata. superior and inferior triads each angle of the hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior planets are l, k, f. the inferior planets are c, b, and 5. each hexagram is counter charged with its exact opposite. thus, k superior is counter charged with b inferior. let the adept study closely the diagram of the hexagram on the tree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take d

s when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the divine names of rtk, hmkj and hnyb. to invoke dsj, use the k hexagram, for hrwbg, f, for trapt, a, for jxn, c, for dwh, b, and dwsy and twklm, use the 5 hexagram. this should point out a big difference be

GOLDEN DAWN RITUALS SADD

e source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the silver star. compare the position of the path of g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg represents str

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

GOLDEN DAWN RITUALS U1

formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed the faculty of the neschamah, which is the power of aspiration unto that which is beyond. this power of the neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept of the neschamah. from hmkj and hnyb are formed the sides of the brain and the head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose physical sh

GOLDEN DAWN RITUALS U7

nce or princes of the knowledge of hidden and concealed things, and the name of its order of angels is \ynpwa, the wheels, or the whirling forces which are also called the order of \ybwrk. in hnyb is a thick darkness which yet veileth the divine glory in which all colors are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the supernal light. here is the supernal triad completed. and the sphere of its operation is yatbc, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of l. and jehovah \yhla is the perfection of creation and the life of the world to come. and its archangel is layqpx, the prince of the spiritual strife against evil, and the name of the order of angels is \ylara, the strong and mighty ones

nd the name of the order of angels is \yprc the flaming ones who are also called the order of powers. the sephira dsj is also called hlwdg or magnificence and glory, and the sephira hrwbg is also called pachad, terror and fear. in rtk is the radix of a golden glory and thence is there a pure, primitve and sparkling, gleaming golden yellow which is reflected unto trapt. thus is the first reflected triad completed. and the sphere of its operation is that of cmc, the solar light, and bestoweth life, light and brilliancy in metallic matter, and it ruleth the sphere of action of the a. and tudw hwla hwhy is a god of knowledge and wisdom, ruling over the light of the universe; and its archangel is lapr, the prince of \yklm that is kings or angelic kings, who are also called the order of virtues

mercy and of agreement, of praise and honor, ruling the universe in wisdom and harmony. and its archangel is lakym, the prince of splendor and of wisdom, and the name of the order of angels is \yhla ynb, or sons of the gods, who are also called the order of archangels. the beams of dsj and hrwbg meet in dwsy and thence ariseth in dwsy a brilliant deep violet-purple or puce, and thus is the third triad completed. and the sphere of its operation is that of hnbl, the lunar beam, bestowing change, increase and decrease upon created things and it ruleth the sphere of action of y and the nature of mankind. and ydc is a god who sheddeth benefits, omnipotent and satisfying, and yjla is the god of life, the living one. its archangel is layrbg the prince of change and alteration. and the name of th

d decrease upon created things and it ruleth the sphere of action of y and the nature of mankind. and ydc is a god who sheddeth benefits, omnipotent and satisfying, and yjla is the god of life, the living one. its archangel is layrbg the prince of change and alteration. and the name of the order of angels is \ybwrk or kerubic ones who are also called the order of angels. and from the rays of this triad there appear three colors in twklm together with a fourth which is their synthesis. thus, from the orange tawny of dwh and the green 6 nature of jxn, there goeth forth a certain greenish citrine color, yet pure and translucent withal. from the orange tawny of dwh mingled with the puce of dwsy there goeth forth a certain red russet brown, russet yet gleaming with a hidden fire. and from the g

GOLDEN DAWN RITUALS Z1

the cancellarius- trapt and the grade 5=6. now, the imperator governeth because in jxn, which is the highest grade of the first order, 4=7, is the o reflected from hrwbg. the praemonstrator is second, because in dwh, which is the next highest grade, 3=8, is the n reflected from dsj. the third is the cancellarius because in dwsy, 2=9, is the m reflected from trapt. thus, the order is governed by a triad, one in intention but having different functions: the imperator to command, the praemonstrator to instruct, and the cancellarius to record. the proper mantle of office of the imperator is the flame, scarlet robe of o and severity, as on him do the energy and stability of the temple depend. if he has subofficers to assist him, they partake of his symbolism. his mantle is the symbol of unflinc

ime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. at the n

n" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad, and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation, and the shaft, the purified will directed to the higher. the golden cross bar is that whereon the manifested law of perfection rests, the banner itself, the pe

bexnuv or dabexnjemouv. 3. the station of the evil one: this station is in the place of dwsy and is called the station of the evil one, the slayer of osiris. he is the tempter, accuser, and punisher of the brethren, and in egypt is represented mostly with the head of a waterdragon, the body of a lion or leopard, and the hind parts of a water-horse. he is the administrator of the power of the evil triad. 16 the stooping dragon, apophra-l sez the slayer of osiris, szathan toophon. the brutal power of demonic force, bessz. the synthesis of this evil triad "the mouth of the power of destruction" is called ommoo-szathan. 4. the station of harpocrates: the invisible station of harpocrates is on the path of s, between the station of hegemon and the invisible station of the evil triad. harpocrates

GOLDEN DAWN RITUALS Z3

his office towards the candidate is analogous to that of his higher soul- wherefore also, the hegemon holds in his hand the mitre-headed sceptre to attract, since it is the sceptre of wisdom, the higher self of the candidate. at this moment, as the candidate stands before the altar and the simulacrum of the higher self is attracted, so also arises the form of the accuser in the place of the evil triad. this similarly attracts the simulacrum of the evil persona of the candidate. 4 were it not for the power of the 42 lettered name in the palaces of hryxz (the gods of which are usually called the great assessors of judgment) the actual evil persona would at once formulate and be able to obsess the jwr of the candidate. for, seeing that at this time, the simulacrum of the higher soul is attra

ated into his component parts. the process of symbolic judgment takes place during the speech of the hierophant to the candidate, the answer of the hegemon and his consent to take the obligation. the moment the candidate thus consents, the hierophant advances between the pillars as if to assert that the judgment is concluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris, he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his hand upon the symbol of the three

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

es of the three pillars, as though the ray from the divine would descend into the darkness of the mind, for then, but not until then, is he fitted to realize what are the first things necessary to the search for the shining light. the hierophant now leaves his throne and passes between the pillars, either halting there during the prayer or halting at the places of harpocrates, or that of the evil triad, or east of the altar. it does not particularly mattter which, but one of them may seem more appropriate to a particular candidate than another and the hierophant will usually find that he halts at the right place instinctively. the hiereus stands on the left of the candidate, the hegemon on his right, thus forming the triad of the supernals. the kerux, stolistes, and dadouchos represent an

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

candidate will be formulated in the invisible station of harpocrates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then invokes the lord of the universe. then only is the hoodwink removed definitely. the hierophant, hiereus, and the hegemon join sceptres and sword above the candidate s head, thus formulating the supernal triad, and assert his reception into the order. they recite the mystic words to seal the current of the flowing light. the higher self remains in the station of harpocrates. at this point, the spiritvision should see a gleaming white triangle formulated over the candidate s head. the hierophant now calls forward the kerux, cautioning the candidate that the light has preceded him without his knowle

ng the candidate that the light has preceded him without his knowledge. it represents to him here, a vague formulation of ideas which as yet he can neither grasp nor analyze. this light is not a symbol of his higher self, but a ray from the gods to lead him thereto. only after having thus been brought to the light is the candidate led to the east of the altar, the place of the station of the evil triad- to affirm that with this light he will be able to cast out and trample on his own evil persona which, when it has been put in its place, will then become a support to him. it is to the hiereus, the avenger of the gods, therefore, that the duty of entrusting the candidate with the secret signs, etc, is delegated. it is he who places him for the first time between the pillars and superintends

GOLDEN DAWN RITUALS ZAM24

built of lively stones, the company of the adepts, and it is so assumed accordingly" second adept "cum potestate et gloria" third adept "amen (chief adepts are seated) chief adept "fratres et sorores of the rosae rubae et aurae crucis. we know that the mystic temple, which was erected of old wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad, in the understanding which transcends reason, in the wisdom which comes before understanding and in the crown which is the light of the supernals. we know that the shekinah, the cohabiting glory, dwelt in the inner sanctuary, but the first creation was made void. the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worsh

GOLDEN DAWN RITUALS ZAM8

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

roth are referred to as the greater neschamah, whereas hnyb is referred to as the lesser neschamah. the triangle would also refer to the planet of l and to the element of o. the color of l is black and that of o is red. therefore, the black triangle would represent l and a red triangle would represent the element of o. note also that a white triangle represents the supernals. we also have another triad, the three principles of nature: p, 3, and q. all of these symbols can be exemplified in the triangle, which would give reference to hnyb. the square is another lineal figure that is generally understood to represent equation and stability. within the symbol of the square is included the idea of surface and superficial measurement. the square refers to the quaternary of all things and to the

ets acting through the various signs of the zodiac. this is very powerful and effective in sealing the astral image of nature under the presidency of the sephiroth, as well as the seven palaces. the hexagram is especially attributed to a. this symbol is one of great power and of great strength. in it are both the combination of the pentagram and the cross, thus, forming a very potent and positive triad which are in harmony with each other. the heptangle refers to the seventh sephira of jxn. as we disperse the power of the seven planets through the week and the year, we have the creation of the heptagon. it also alludes to the seven colors of the rainbow. the heptagram is the star of f and is applicable to her nature. the lineal figure of the seven planets is the heptagram, which is represe

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

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

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

tion pay a fee including 360 cash for making clothes, 108 cash for the purse, 72 cash for instruction, and 36 cash for decapitating the traitorous subject. 21 the cash (the old universal brass coin of china with a square hole in the centre) is of course no longer in circulation but the numbers passed down in the ritual since times immemorial have survived. thus in modern singapore, candidates for triad membership pay an entrance fee which is calculated according to their financial circumstances but which must always consist of multiples of $1.80 $3.60 $7.20 $10.80 (and thus $18 $36 $72 $108.00, or $360 $720 $1,080, and so on.22 of all the secret societies, the most mysterious and archaic by far is undoubtedly the hung league, which scholars believe to be the depository of the old religion

GREY W G CONDENSATION OF KABBALAH

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

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

r the shepherd of men. hierarchy.a group of persons or things arranged into a progressive order according to their authority or other determined qualities. mystically, this alludes to the celestial hierarchy or a group of spiritual or allegorical beings arranged into nine orders of three triads each. these nine orders constitute a kind of celestial ladder, the most spiritually advanced or highest triad being the one most approximate to the cosmic mind, and each of the others being of a lesser advanced stage. hypnotism.a subject it is well to approach carefully and in detail. there are two distinct methods of inducing a hypnotic condition. by the use of drugs or by means of mental processes. in either case a condition of sleep need not result, nor is the condition of sleep an indication tha

HANDBOOK OF EGYPTIAN MYTHOLOGY

at contained the introduction 21 cult statue was said to be built on the primeval mound, the very place in which the creator first brought forth life. each temple was dedicated to one main deity, but in the new kingdom it became common to group deities into divine families, with subsidiary temples for the chief deity s consort and child. so at karnak, for example, amun was worshipped as part of a triad, with mut as his consort and khonsu as his son. not all these groupings seem to have been based on existing myths, but some of them eventually generated myths to explain features of their cult. the relationships between deities could be expressed by moving divine statues between temples during religious festivals. these processions, in which the god was carried inside a boat-shaped shrine, g

was thought to control the nile inundation, and he embodied the dangerous but life-giving power of this annual flood. as a creator deity, khnum shaped people and animals on his potter s wheel and put life and health into their bodies. he was sometimes paired with the frog goddess, heqet, but in his deities, themes, and concepts 153 main temple on the island of elephantine at aswan, khnum formed a triad with the goddesses satet and anuket. khnum was one of the chief deities of the first cataract, an area of rocky rapids on the southern border of egypt. an inscribed stela found on one of the small islands in this region of the nile relates an interesting tradition about khnum. the inscription purports to be a decree of king djoser (c. 2667 2648 bce) but was actually composed about 2,500 year

, lady of elephantine, was shown as a mature woman wearing a version of the crown of upper egypt decorated with antelope horns. anuket, lady of nubia, was shown as a young woman wearing a feather headdress. her sacred animal was the gazelle, a creature admired by the egyptians for its delicate beauty. both goddesses are called daughters of ra, but from the late middle kingdom onward they formed a triad with khnum, the ram god of elephantine (modern aswan. it is not clear whether satet and anuket were regarded as mother and daughter or as senior and junior consorts. khnum, satet, and anuket were probably treated as a group because all three were linked to the annual nile flood. 186 handbook of egyptian mythology a rock shrine on the island of elephantine was one of egypt s most ancient holy

when sirius rose above the horizon at dawn coincided with the coming of the inundation. this event also marked the start of the egyptian year. in the pyramid texts, sopdet is named as a manifestation of the goddess isis. later in egyptian history, sopdet was equated with the eye of ra and the heliacal rising of her star was linked to the myth of the return of the distant goddess. sopdet formed a triad with the star gods sah and sopdu-hor. sah is almost certainly the great southern constellation known to the greeks as orion. the pyramid texts describe sah of the long stride as a stellar manifestation of osiris. as the lone star, sopdu-hor acted as the herald of the sun god morning and evening. various forms of horus were equated with other planets such as mars, jupiter, and saturn. it is p

solar eye the disk of the sun, or the morning star who preceded the sun; usually manifest as a dangerous goddess. sphinx a mythical guardian, usually with the body of a lion and the head of a human (see deities, themes, and concepts. stela an inscribed slab, used to display royal decrees or commemorative or pious texts. syncretism an attempt to combine the characteristics of two or more deities. triad a group of three deities, often taking the form of father, mother, and child. triads that were treated as a single entity can also be called trinities. udjat see wedjat eye. underworld books illustrated funerary texts describing the voyages of the sun god. upper egypt the south of egypt, from below memphis to the nubian border. uraeus (pl. uraei) an image of the cobra goddess who guarded the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

anas, which embrace all those limited to the (physical) brain (c) linga- sarira astral body the double, the phantom body. page 45 the key to theosophy- hp blavatsky.txt (d) kamarupa the seat of animal desires and passions this is the center of the animal man, where lies the line of demarcation which separates the mortal man from the immortal entity. theosophical division of the upper imperishable triad sanskrit term exoteric meaning explanation (e) manas-a dual principle in its functions. mind, intelligence: which is the higher human mind, whose light, or radiation links the monad, for the lifetime, to the mortal man. the future state and the karmic destiny of man depend on whether manas gravitates more downward to kamarupa, the seat of the animal passions, or upwards to buddhi, the spirit

ligence (manas or the fifth) which dominates the rest; in others the animal soul (kamarupa) that reigns supreme, exhibiting the most bestial instincts, etc -ooo- now what does plato teach? he speaks of the interior man as constituted of two parts-one immutable and always the same, formed of the same substance as deity, and the other mortal and corruptible. these "two parts" are found in our upper triad, and the lower quaternary (see table above. he explains that when the soul, psuche "allies herself to the nous (divine spirit or substance, she does everything aright and felicitously" but the case is otherwise when she attaches herself to anoia (folly, or the irrational animal soul. here, then, we have manas (or the soul in general) in its two aspects: when attaching itself to anoia (our ka

tarch, and read what he says of "the principles" of man. that which he describes was accepted literally and attributed to metaphysical superstition and ignorance. let me give you an illustration in point. says plutarch: man is compound; and they are mistaken who think him to be compounded of two parts only. for they imagine that the understanding (brain intellect) is a part of the soul (the upper triad, but they err in this no less than those who make the soul to be a part of the body, i.e, those who make of the triad part of the corruptible mortal quaternary. for the understanding (nous) as far exceeds the soul, as the soul is better and diviner than the body. now this composition of the soul( psuche) with the understanding (nous) makes reason; and with the body (or thumos, the animal sou

ach one's proper and peculiar hope. this is nirvanic bliss, and no theosophist could describe in plainer though esoteric language the mental joys of devachan, where every man has his paradise around him, erected by his consciousness. but you must beware of the general error into which too many even of our theosophists fall. do not imagine that because man is called septenary, then quintuple and a triad, he is a compound of seven, five, or three entities; or, as well expressed by a theosophical writer, of skins to be peeled off like the skins of an onion. the principles, as already said, save the body, the life, and the astral eidolon, all of which disperse at death, are simply aspects and states of consciousness. there is but one real man, enduring through the cycle of life and immortal in

an on the fate of the lower principles q. you spoke of kamaloka, what is it? a. when the man dies, his lower three principles leave him forever; i.e, body, life, and the vehicle of the latter, the astral body or the double of the living man. and then, his four principles-the central or middle principle, the animal soul or kamarupa, with what it has assimilated from the lower manas, and the higher triad find themselves in kamaloka. the latter is an astral locality, the limbus of scholastic theology, the hades of the ancients, and, strictly speaking, a locality only in a relative sense. it has neither a definite area nor boundary, but exists within subjective space; i.e, is beyond our sensuous perceptions. still it exists, and it is there that the astral eidolons of all the beings that have

boundary, but exists within subjective space; i.e, is beyond our sensuous perceptions. still it exists, and it is there that the astral eidolons of all the beings that have lived, animals included, await their second death. for the animals it comes with the disintegration and the entire fading out of their astral particles to the last. for the human eidolon it begins when the atma-buddhi-manasic triad is said to "separate" itself from its lower principles, or the reflection of the ex-personality, by falling into the devachanic state. q. and what happens after this? a. then the kamarupic phantom, remaining bereft of its informing thinking principle, the higher manas, and the lower aspect of the latter, the animal intelligence, no longer receiving light from the higher mind, and no longer h

sential inherent characteristic, heaven-aspiring mind (higher manas, and (b) the human quality of thinking, or animal cogitation, rationalized owing to the superiority of the human brain, the kama-tending or lower manas. one gravitates toward buddhi, the other, tending downward, to the seat of passions and animal desires. the latter have no room in devachan, nor can they associate with the divine triad which ascends as one into mental bliss. yet it is the ego, the manasic entity, which is held responsible for all the sins of the lower attributes, just as a parent is answerable for the transgressions of his child, so long as the latter remains irresponsible. q. is this "child" the "personality? a. it is. when, therefore, it is stated that the "personality" dies with the body it does not sta

ISIS UNVEILED

rinity, must be kept secret, like another triple veda" says manu, in book xi, fhka 266. svayambha is the unievealed deity; it is the being existent through and of itself; it is the central and immortal germ of all that exists in the universe. three trinities emanate and are blended in it, forming a supreme unity. these trinities, or the triple trim&rti, are: the tfara, ndrl, and virdj the initial triad; the ami, vdyu, and surya the manifested triad; brahmft, vishnu, and siva, the ereaiice triad. each of these triads becomes less metaphysical and more adapted to the vulgar intelligence as it descends, llius the last becomes but the symbol in its concrete expression; the necessarianism of a purely meta- 68. note id cudworth* true inutuctuid sytlem, ii, p. 324: london, 184s. 69. l. jiwxiuiot:

as allegorised by them, and attributed to the triumph of the genius of evil over the light-giving deity; as the later na- tions allegorized the death of their sun-gods, c^iris and apollo, at the hands of lyphon and the great dragon ^thon, when the sun entered the winter solstice. babel, arach, and akkad are names of the sun. the chaldaean orada are full and explicit upon the subject of the divine triad "a triad of deity shines forth throughout the whole worid, of which a monad is the head" admits the reverend dr. maurice "for from this triad, in the bosoms, are all things governed" sajrs a chaldaean oracle" the ph5, pur, and phlox, of sanchoniathon* are light, fire, and flame, three manifestations of the sun who is one. bel-saturn, jupiter-bel, and bel or baal-chom are the chaldaean trini

s probably identical with that worn by the great 'saint' himself. tbe pallium, or the ancient stole of the bishop, is the feminine sign when worn by a priest in worship. on st. augustine's picture it is bedecked with buddhistic crosses, and in its whole appearance it is a representation of the egyptian t (tau, assuming slightly the figure of the letter y "its lower end b the mark of the masculine triad" says inman "the right hand (of the figure) has the forefinger extended, like the assyrian priests while doing homage to the grove. when a male dons the pallium in worship, he becomes the representative of the trinity in the unity, the arba, or mystic four "immaculate is our lady isis" b the legend around an engraving 190. he prieita^ isii were todstued. 191. ancient pofon and modem ckrielia

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

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

fu-fakir is dispatched into the world of the living, with his seven-knotted bamboo wand for all protection, that he is suddenly placed face to face with the unknown phesence. he sees it, and falls prostrate at the feet of the evanescent form, but is not entrusted with the great secret td its evocation; for it is the supreme mystery of the holy syllable. the anu contains the evocation of the vedic triad, the trimhrti brahma, vishnu, siva, say the orientalists" it contains the evocation of tomelhing more real and objective than this triutu abstraclvm we say, respectfully contradicting the eminent scientists. it is the trinity of man himself, on his way to become immortal through the solemn union of his inner triune self the exterior, gross body, the husk, not even being taken in consideratio

re real and objective than this triutu abstraclvm we say, respectfully contradicting the eminent scientists. it is the trinity of man himself, on his way to become immortal through the solemn union of his inner triune self the exterior, gross body, the husk, not even being taken in consideration in this human trinity* it is 231. the suim ne buddlw ii invoked with two of hi* acotytes of the theutk triad. wtarma and smgka. hiu triad ii addnaaed in sanskrit b the fdlowing teruu: nana bjtddhiga natho dharm/lya, namo sanfhaga, attml while the tlbeun buddhiata prodouiice their invocationa aa fodows: nan-mm fo-lhit-gt, ivan-imm rfta-ma-iw, jvim'uait s nf-ki -y, see alao jmimal atutique, tome til, p. 286. 232. llu bodv of man hi> coat of ikiu ia an inert maat of matter, per te; it is but the wnfun

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

e herb of the field, or trees &c. colour of the fairy races. smaragdine) or white in perfect light. saint john. mystic illumination. saint-esprit. blue. materialworld, or great deep, or ark, or world made manifest, or sea, or c, or patient, or isis, or venus, or reginacoeli, or heva or eve, orth )oth,&c.&c.&c. hdj f 1. blue ark arc (patient. 2. white produced (neuter) 3. red producer (agent) also triad of the diatonic scale. musical harmony. music of the spheres (jacob s metaphorical ladder) 164 the rosicrucians. heraldic and figurative chart, according to the oldest heraldic systems (no. 3) rationale of the tricolor, or the three united,national, successive colours of france. teraphim. seraphim. cherubim. 1. fire. gaulois. represented by vertical lines, as indicative of the aspiring rays

ay s natural principles and analogy of the harmony of form, and a very original and learned musical production, entitled the analogy of the laws of 236 the rosicrucians. musical temperament to the natural dissonance of creation, by m. vernon, published in london in 1867. through a 159 160 161 162 163 fig. 159. bhuddist emblem. fig. 160. shield of david" or, the "seal of solomon" fig. 161. phallic triad fig. 162. astrological hand (1) jupiter (2) saturn (3) sun (4) mercury (5) mars (6) moon (7) venus. fig. 163. indian and greek. strange theory, the music at p. 232 of our book is taken as the expression of the geometrical fronts of the two great fig. 164. isis, dragon's head. fig. 165. hand in benediction. temples, the parthenon at athens and the pantheon at rome, which are supposed to have

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

ed. the month nisan lasted approximately from the middle of april to the middle of may. the first row is to be read as gin the month of nisan. lord of the bright dawn. god marduk h. other rows have to be interpreted analogously. venus venus, or i.tar, sister of the sun, is the only woman among the planets. as the brightest planet it has a special place; often moon, sun, and venus are treated as a triad. the two appearances of venus though acknowledged as the same planet were attributed to two different manifestations of the same god: as the morning star venus was female, as the evening star. male, and the two aspects corresponded to the double character of i.tar as the goddess of love and war (leick 1998: 96. as a male god, i.tar was described as bearded (tablet 61 of en ma anu enlil: gziq

KETAB E SIYAH

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

KNOWLEDGE LECTURE FIVE

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

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

. he replied that he was shu, the gsuppliant h or gkneeler, h coming in a state of darkness to seek for light. the door was an equilateral triangle of stone, which turned on a pivot on its own centre. 11. as the candidate entered he trod on the square, and, in so doing, it was supposed that he was treading on, and leaving, the lower quaternary or personality of man, in order to develop the higher triad, the ego or soul (in modern masonry the same idea is expressed in the first lecture, where it is stated that a mason comes to the lodge gto learn to rule and subdue his passions, and to make further progress in masonry h) he was conducted through long passages, and led round the lodge seven times; and, after having replied to many questions, he was eventually brought to the centre of the lod

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

y the fact that both the higher self and the lower self are in working order, are functioning together and in harmony. the m.m. is symbolical of the initiate of the fourth degree, whom the buddhists call the arhat; at that stage of attain-ment on the occult path the battle against the lower quaternary is practically over, and the latter has become an obedient instrument in the hands of the higher triad, which is awake and active in all its three parts. 646. next the r.w.m. puts a number of questions alternately to the w.j.w. and the w.s.w, and they answer as acting together. a little later on it will be seen that they act together also in the work of raising an f.c. to the degree of m.m. on the present occasion the w.s tell the r.w.m. that they have come from the east and are going to the

s c s c, in the c c of the building, which stood for god. the consummation of the f.c. work was to discover that c c; but the m.m. has his eye upon it all the time as the place where he hopes to find the lost truth. 649. it is on the c c, the officers now say, that they hope to find the genuine s c s of a m.m. it is by finding in himself that deeper self which is the monad, beyond even the higher triad, that the m.m. will at last discover the supreme secret of life, and will then find in very truth by his own living experience that he is and always has been one with god. there is something almost vedantic in this masonic conception of lost s c s, for the vedantins say that in this maze of life men have lost themselves, as it were, in a great and terrible forest, and now their entire aim in

aktis of brahma, vishnu and shiva, the three persons of the blessed trinity, and have respectively the qualities of giving knowledge, prosperity and self-control- in other words, of helping the man to reach his highest mental, astral and physical aims; for the physical, astral and mental principles are a reflection (inverted, like that of a mountain in water) of the three principles of the higher triad. 720. saraswati is the patroness of learning and practical wisdom; lakshmi fulfils desires and makes life rich and full, and when she is truly worshipped she sanctifies all material prosperity; girija or parvati blesses the physical body and makes its powers holy. the e.a. has to bring his physical body to perfection, so the aid which he needs is precisely what is symbolized by girija fs wil

LIBER LXI

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

LIBER 777

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

LIBER ASTARTE

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

LIBER DCCCLX JOHN ST

and equilibration, the forces that surround him. death he sees, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self.and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of john st. john 33 a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible. behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon fs new summons he.to his surprise.finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. thus and not otherwise is he made a partaker of the mysteries, and the

y mother rend her robes in anguish, and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of ven-geance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered together, and my bonds shall be unloosed; and my khu shall be mighty in khem for ever and ever! 11.37. i return to the place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. for

LIBER LVII

phira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive

consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwo, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwo, olahm morgash. the third represents power and stability, and is therefore called the material world, obfwmh \lwo, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the

ct; and hence this triad is called the intellectual world, lkcwm \lwo, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwo, olahm morgash. the third represents power and stability, and is therefore called the material world, obfwmh \lwo, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj o, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical .tree of life. on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is o

latin and some acquaintence with hebrew it is better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain

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

t of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time .licht, liebe, leben. was the mystic name of the mother- temple of the

ba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time .licht, liebe, leben. was the mystic name of the mother- temple of the g d. the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. on the qabalah 51 also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the .laughing lion. on whom babalon rideth. see liber 418. note 419+ 156= 575= 23 25, occultly signifying 24, which again signifies to them that understand the in

LIBER LXI VEL CAUSAE

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

LIBER MMCMXI NOTE ON GENESIS

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

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

wice as ghoenir fs friend h and once as gthe tester of hoenir fs courage. h the myth that thjodolf is telling is that of the encounter of odin, loki, and hoenir with thjazi, and the three also travel together in the episode in heroic legend regarding the wergild (compensation) for the killing of otr. there, as in the thjazi myth, loki is the principal actor, but the presence of hoenir as one of a triad of traveling gods seems fairly constant. according to snorri fs story of the settlement following the asir-vanir war in ynglinga saga, chapter 4, hoenir was sent by the asir to the vanir along with mimir as part of the exchange of hostages (men exchanged as a pledge of good faith. hoenir appeared to have the qualities of a chieftain, and the vanir immediately employed him in that capacity. b

LUCIFERIAN SORCERY

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

MACNULTY W KIRK KABBALAH AND FREEMASONRY

of ordinary consciousness, and i have indicated that it represents also the door of the lodge. that is the door on which the candidate knocks when he joins the order; and it is the material which he will find beyond this door, in the realm of his own unconscious, that he promises to keep secret. kabbalistically, the great lower figure 11. the tree of life with masonic symbols of the first degree. triad of hod, nezah and malkhut represents the level of consciousness ordinarily experienced by most human beings, and that is where most of the apprentice's labor is accomplished. there is not much in the way of elevated consciousness involved in the first degree; but if he practices what he is taught, the newly made mason will become awake to all sorts of new ideas. the officers of a lodge are s

vents and persons the world. masonic symbolism uses the cardinal virtues for this purpose,57 and we can put them on the tree very nicely. imagine the mature apprentice operating at the level of yesod and applying his new found skills to his routine worldly activities. the application (yesod) of truth (tiferet) to the conduct of his analysis (hod) yields justice; i have placed that initial in that triad. similarly, the application (yesod) of truth (tiferet) to the use of the passions (nezah) is temperance. the application (yesod) of passion (nezah) to one's actions in the world (malkhut) produces fortitude; and the application (yesod) of analysis (hod) to one's actions in the world (malkhut) is prudence. taken together these symbols suggest that by labor in the first degree the apprentice i

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

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

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

tituent parts of the lower world, he slew the titans in order that the divine idea might not be entirely lost. from the ashes of the titans he formed mankind, whose purpose of existence was to preserve and eventually to release the bacchic idea, or rational soul, from the titanic fabrication. jupiter, being the demiurgus and fabricator of the material universe, is the third person of the creative triad, consequently the lord of death, for death exists only in the lower sphere of being over which he presides. disintegration takes place so that reintegration may follow upon a higher level of form or intelligence. the thunderbolts of jupiter are emblematic of his disintegrative power; they reveal the purpose of death, which is to rescue the rational soul from the devouring power of the irrati

g distributions of labor [work periods] throughout the year, while in the middle place are twenty-one sacred signs answering to the letters of the alphabet. in the midst of all is a seated figure of the pantomorphic iynx, emblem of universal being and corresponding as such to the hebrew yod, or to that unique letter from which all the other letters were formed. the iynx is encircled by the ophite triad, answering to the three mother letters of the egyptian and hebrew alphabets. on the right are the ibimorphic and serapian triads; on the left are those of nepthys and hecate, representing active and passive, fixed and volatile, fructifying fire and generating water. each pair of triads in conjunction with the center produces a septenary, and a septenary is contained in the center. the three

of primitive letters, to which a complementary sign is added, like zero to the nine numerals" levi's hint may be construed to mean that the twenty-one figures in the center section of the table represent the twenty-one major trumps of the tarot cards. if this be so, is not the zero card, cause of so much controversy, the nameless crown of the supreme mind, the crown being symbolized by the hidden triad in the upper part of the throne in the center of the table? might not the first emanation of this supreme mind be well symbolized by a juggler or magician with the symbols of the four lower worlds spread out on a table before him: the rod, the sword, the cup, and the coin? thus considered, the zero card belongs nowhere among the others but is in fact the fourth dimensional point from which t

hearts, clubs and diamonds. our purpose is with the 22 trumps, these form the special characteristic of the pack and are the lineal descendants of the hieroglyphics of the tarot. these 22 respond to the letters of the hebrew and other sacred alphabets, which fall naturally into three classes of a trio of mothers, a heptad of doubles, and a duodecad of simple letters. they are also considered as a triad of heptads and one apart, a system of initiation and an uninitiate (see westcott's the isiac tablet) p. 58 [paragraph continues] planetary. in the middle we see above, the sun, marked ops, and below it is a solomon's seal, above a cross; a double triangle hexapla, one light and one dark triangle superposed, the whole forming a sort of complex symbol of venus. to the ibimorphos he gives the t

[paragraph continues] planetary. in the middle we see above, the sun, marked ops, and below it is a solomon's seal, above a cross; a double triangle hexapla, one light and one dark triangle superposed, the whole forming a sort of complex symbol of venus. to the ibimorphos he gives the three dark planets, venus, mercury, and mars placed around a dark triangle erect, denoting fire. to the nephth an triad he gives three light planets, saturn, luna, and jupiter, around a light inverted triangle which denotes water. there is a necessary connection between water, female power, passive principle, binah, and sephirotic mother, and bride (see the kabbalah by mathers) note the ancient signs for the planets were all composed of a cross, solar disc and crescent: venus is a cross below a sun disc, merc

point touches the left hand end of a cross: all these are deep mysteries. note that levi in his original plate transposed serapis and hecate, but not the apis noir and apis blanc, perhaps because of the head of bes being associated by him with hecate. note that having referred the 12 simple letters to the lower, the 7 double must correspond to the central region of the planets, and then the great triad a.m.s. the mother letters representing air, water, and fire remain to be pictured, around s the central iynx, or yod, by the ophionian triad the two serpents and the leonine sphynx. levi's word ops in the centre is the latin ops, terra, genius of the earth; and the greek ops, rhea, or kubele (cybele) often drawn as a goddess seated in a chariot drawn by lions; she is crowned with turrets, an

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

MEANING OF MASONRY

d symbols it is the temple of the collective body of humanity itself; of which the great initiate st. paul said" know ye not that ye are the temple of god" a perfect humanity was the great temple which, in the counsels of the most high, was intended to be reared in the mystical holy city, of which the local jerusalem was the type. the three great master-builders, solomon and the two hirams, are a triad corresponding after a manner with the holy trinity of the christian religion; hiram abiff being the chief architect, he" by whom all things were made" and" in whom (as st. paul said, using masonic language) the whole building fitly framed together groweth unto a holy temple in the lord" the material of this mystical temple was the souls of men, at once the living stones, the fellow craftsmen

d contemplate upon. he is also made aware of three emblematic lesser lights, described as alluding to the" sun" moon" and" master of the lodge (the psychological significance of which has already been explained in our interpretation of the officers of the lodge. now the fact is that the candidate can only see the three greater lights by the help of the three lesser ones. in other words the lesser triad is the instrument by which he beholds the greater one; it is his own perceptive faculty (subject) looking out upon something larger (object) with which it is not yet identified, just as so small a thing as the eye can behold the expanse of the heavens and the finite mind can contemplate infinitude. what is implied, then, is that the lesser lights of the candidate's normal finite intelligence

tripartite aspects of him who wears it (that is, the spiritual, psychical and physical parts of him) now stand equalized and equilibrated around their common life-principle at the centre, fitted and equipped for its purpose. yet each of these three divisions, though in itself unitary, is philosophically triadic in composition when subjected to intellectual analysis" every monad is the parent of a triad" is another maxim of the ancients, who anticipated the modern hegelian proposition of metaphysics that thesis, antithesis and synthesis are the essential ingredients of a given truth. hence it comes about that the three aspects of each of the three sides of our equilateral triangle are ceremonially personified by the nine officers of the chapter--three in the east representing the spiritual

whi ch both hi s material and his spiritual nature were necessary contributors. the constitution of the chapter as first revealed to the candidate is, therefore, a symbol of his perfected organism. he sees that it is polarized east and west; the east occupied by the three principals, signifying his spiritual pole; the west, occupied by the three sojourners, his psychic and materialized pole; each triad being the reflex of the other, yet each triad being an organic unity in itself. st. john testifies to this (and the ceremonial rite is made conformable to the teaching of that great initiate) when he writes" there are three that bear record in heaven, and these three are one. and there are three that bear witness in earth, and these three agree in one" the meaning of this metaphysical assert

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

elligence with its active and connecting powers of thought and understanding, are my assistant sojourners. let me see to it that, like their symbolic representatives, they are kept clothed in white and so able to reflect and react to their correspondences in the eastern or spiritual pole of my being. the nexus or connecting medium between man's spiritual and bodily poles is represented by a third triad impersonated by the two scribes and the janitor. the more important of these scribes is attached to the east pole and is as it were its emissary towards the west; the other is associated with the western pole and his activities are directed eastwards; whilst the door-keeper is the point of contact with the world without. in one of their many significances they typify the middle term between

MICHAEL FORD A RITE OF THE WEREWOLF

or noxious beasts, attributed to the druj or demons of the dragon ahriman. such imagery is used in the work of the black order of the dragon, a secret guild of witches and sorcerers who develop a left hand path initiatory guild based on (among others) persian sorcery and so-called black magick centered around the dragons ahriman and tiamat, who is of sumerian origin. the botd which is headed by a triad of witches called coven maleficia of the order of phosphorus have worked in vampyric areas of dreaming sorcery for some years. in the botd the initiate works through the symbolism of the transformation of the vampyre to the werewolf to the dragon in a dreaming centered development of what could be called luciferian witchcraft. the ritual contained here is but one example of some of the initi

and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in t

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ncy wave manipulation tech-niques, many of which utilize cellular telephone frequencies which initiate a variety of physical andpsychological effects. the riot is supplemented by sleepers and agency plants that ignite many of thestructural fires in the city. ships with unusual antennae are spotted in the pacific adjacent to los ange-les for three days prior to the outbreak of violence, along with triad type black helicopter overflights. 1992 the cult awareness network (can) conducts more than 1800 operations involving depro-gramming, for which payment varied between $5000 and $20000 each. can began as the citizensatlantis, alien visitation, and genetic manipulation421 appendix f: general chronology of events freedom network, founded in 1974 by dr. l. j. west (ucla mind control, margaret si

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

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

MORALS AND DOGMA

not obligatory on us because they are the enactments of his power, or the expression of his will; but because they express his infinite wisdom. they are not right because they are his laws, but his laws because they are right. from the equilibrium of infinite wisdom and infinite force, results perfect harmony, in physics and in the moral universe. wisdom, power, and harmony constitute one masonic triad. they have other and profounder meanings, that may at some time be unveiled to you. as to the ordinary and commonplace explanation, it may be added, that the wisdom of the architect is displayed in combining, as only a skillful architect can do, and as god has done everywhere--for example, in the tree, the human frame, the egg, the cells of the honeycomb--strength, with grace, beauty, symmet

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

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

ed an improved form, the arms of the cross being changed into wings, and the circle and crescent being formed by two snakes, springing from the wand, forming a circle by crossing each other, and their heads making the horns of the crescent; in which form it is seen in the hands of anubis. the triple tau, in the centre of a circle and a triangle, typifies the sacred name; and represents the sacred triad, the creating, preserving, and destroying powers; as well as the three great lights of masonry. if to the masonic point within a circle, and the two parallel lines, we add the single tau cross, we have the ancient egyptian triple tau. a column in the form of a cross, with a circle over it, was used by the egyptians to measure the increase of the inundations of the nile. the tau and triple ta

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

sate, and anouke. osiris, isis, and horus were the father, mother, and son; the latter being light, the soul of the world, the son, the protogonos or first-begotten. sometimes this triad was regarded as spirit, or the _active_ principle or generative power; matter, or the passive principle or productive capacity; and the universe, which proceeds from the two principles. we also find in egypt this triad or trinity; ammon-ra, the creator: osiris-ra, the giver of fruitfulness: horus-ra, the queller of light; symbolized by the summer, autumn, and spring sun. for the egyptians had but three seasons, the three gates of the temple; and on account of the different effects of the sun on those three seasons, the deity appears in these three forms. the ph nician trinity was ulomos, chusoros, and the

e giver of fruitfulness: horus-ra, the queller of light; symbolized by the summer, autumn, and spring sun. for the egyptians had but three seasons, the three gates of the temple; and on account of the different effects of the sun on those three seasons, the deity appears in these three forms. the ph nician trinity was ulomos, chusoros, and the egg out of which the universe proceeded. the chaldean triad consisted of bel [the persian zervana akherana, oromasdes, and ahriman; the good and evil principle alike outflowing from the father, by their equilibrium and alternating preponderance to produce harmony. each was to rule, in turn, for equal periods, until finally the evil principle should itself become good. the chaldean and persian oracles of zoroaster give us the triad, fire, light, and e

MOTTA MARCELO THE COMMENTARIES OF AL

f the examination. 45. the perfect and the perfect are one perfect and not two; nay, are none! serious students are referred to our note to verse 11. the perfect is zero, and no matter how many times you add zero to zero, you always get zero. there is a technical meaning to this verse which is of the utmost importance to zelators. the grade of zelator reflects that of magister templi in the lower triad see liber 418 on jesod and the zelator becomes acquainted with that influence which we call choronzon 333. without speculating on the nature of this "mighty devil" which has power to persecute any member of the a. a. as long "as thou art thou" see liber 418, the tenth aethyr we may say simply that the aspirant will be approached by all kinds of people who will talk as if inspired, or talk as

ere such 'wars' as are caused by two people interfering with each other, both ignorant of their true will) wins by universal necessity. hadit, therefore, does not 'know 'the fallen' hadit knows only 'success; meaning: the acting out of the true law of one's being. in order for had it to manifest himself in the 'knower; that is, in the ruach, it is necessary that the ruach be attuned to the higher triad in which case 'failure 'fear' and 'sorrow' become impossible. these things exist in terms of relations, but not as 'absolutes "come unto me" is a 'foolish word' see our commentary to al i, 11 is a direct condemnation of 'black brotherhood, that is ,imperfect initiation. the 'black brother' opens his arms to his fellow men and cries out "come unto me, ye who suffer, and be consoled" he does t

it must be stressed once more that hadit does not "know" people who are not yet conscious of, and doing their. true wills, and that such people are included in the category of 'shadows' the sensation of "that was a narrow escape" that initiates have at the moment of death comes from the ruach's intuitive perception that "this time" it almost, just not quite, severed its connection with the higher triad. the danger of any incarnation is this. and perhaps one of its attractions. see lxv, ii, vv. 3-6; iii, vv. 30-33; iv, vv. 18-2 1, 42- 47; v, vv. 8-10. 10. 0 prophet! thou hast ill will to learn this writing. as related in book four, part iv, and equinox i, vii, i was at the time of this revelation a rationalistic buddhist, very convinced of the first noble truth "everything is sorrow" i supp

d imbecile, only worse, for i was perfectly aware of what i was doing. 12. because of me in thee which thou knewest not. the use of capitals "me" and "thee" emphasizes that hadit was wholly manifested in the beast (on the contrary. as readers will notice "me" is not in capitals in the text, only "thee" it is not hadit, but aiwass, who is speaking. he is saying that he was manifested in the higher triad of crowley, and that crowley's ruach the lower "i" was not conscious of this. aiwass, being an ipsissimus, is manifested in any higher triad; also, not being a 'black brother; he knows that he can manifest himself in another's higher triad only as part of that higher triad's consciousness. the centre of any higher triad's consciousness is its point-of-view hadit. and hadit "is alone. there i

brethren; though, who thought everything was sorrow. cf "who am i "thou knowest" in chapter i (an altogether different case. a. c. was asking what star was he, and the goddess answered that he already knew he was 666. again the injured feelings of 666's personality cause confusion. this is all to the good, though, since it provides us with an example of the relationship between an adept's higher triad, his instrument, and his holy guardian angel) i am far from satisfied with either of the above interpretations of this verse. we shall see a little later, vv. 27 et seq, a general objection to "because" and "why. then how is it that hadit does not disdain to use those terms? it must be for the sake of my mind. then "for why" is detestably vulgar; and no straining of grammar excuses or explai

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

that of shelley, or of blake, or of titian, or of beethoven. beauty and strength come from doing one's will; you have only to look at any one who is doing it to recognize the glory of it. there is also, of course, a technical meaning. beauty is tiphereth, strength is jesod, leaping laughter is hod, delicious languor is netzach, force is xi, fire is xvl the "highest" must have conquered the lower triad, and be well (if you will pardon the pun) on their way to conquer geburah and gedulah. this organization is necessary before you can know and do your true will with even some degree of efficiency. for although gimel brings you the influence of kether, the disorder of the mind and the grossness of the emotions hinder your attempts to interpret and reflect it. that is why most of your fellowme

ONYX TABLET OF SET

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

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

eneration of the flood and the generation of the dispersion? the end of the portion describes the events of the tower of babel, the aftermath of which was the dispersion of mankind [to answer these questions] know that adam, before he sinned, was not physical. his was clothed in light, and he encompassed all [the spiritual] worlds. his head was in atzilut; his [torso, corresponding to the] middle triad [of sefirot, chesed-gevurah-tiferet] was in beriah; his [lower extremities, corresponding to the] final triad [of sefirot, netzach-hod-yesod] was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes o

d-gevurah-tiferet] was in beriah; his [lower extremities, corresponding to the] final triad [of sefirot, netzach-hod-yesod] was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes of the brain. the middle triad, chesedgevurah- tiferet, corresponds to the right and left arms and torso, respectively. the lower triad, netzach-hod-yesod, corresponds to the right and left legs and sexual organ, respectively. the final sefirah, malchut, corresponds to the glans of the male sexual organ (or in other contexts, to the female. all souls were included in his. when sinned, his stature was diminished and he bec

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

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

one pair that we would expect to have a similar relationship but that was left out: netzach and hod. the reason for this is that as we explained previously, the emotions act as an aggregate, forming the partzuf known as z feir anpin( gthe smaller face h. thus, once we have considered the pair of chesed and gevurah, we have already reckoned with the emotions. we are in fact taught that the second triad of emotions (netzach, hod, and yesod) derive directly from the first, principle triad (chesed, gevurah, and tiferet. the arizal on parashat ki tisa 381 still, in order to allude to the fact that there is another sefirah.hod.that exhibits an elokim-type relationship with its pair, the cinnamon is measured out on half at a time, as if to say that the name elokim that is associated with gevurah

the shells do not touch the three first sefirot of any partzuf. therefore, it follows that the full stature of all seven impure palaces of the evil z feir anpin reaches only as high as that of the six lower palaces of the holy z feir anpin. there is no shell opposite the seventh, highest palace of the holy z feir anpin, i.e [the palace associated with] its the arizal on parashat metzora 473 first triad of sefirot. the same is true of all the evil palaces in each of the four worlds. the partzufim of evil are also shorter than the partzufim of holiness, although for an entirely different reason. here, the shorter stature (for both male and female evil partzufim) indicates that evil is, as we said, unable to attack intellect. although the evil partzufim of course possess their own intellect (

r own intellect (since by definition a partzuf is a full array of sefirot, their intellect is not abstract. it is a priori biased towards evil, that is, towards denial or at least deemphasizing divinity and/or its significance. were evil to possess abstract intellect, it would not be evil, since abstract, unbiased intellect cannot but acknowledge the existence and omni-relevance of g-d. the first triad of sefirot, chochmah-binah-da fat is that of the intellect. still, it should be kept in mind that even though the shells of the world of beriah cannot ascend to the level of the first sefirotic triad of beriah, the evil palaces of the world of atzilut can prevail and be manifest from their exalted height [down into the world of beriah. the same is true of the other worlds. just as all the ho

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

t her nipples a thick heavy water, but white as any snow; the philosophers call it virgin's milk. secondly, she gives him blood from her very heart; it is a quick, heavenly fire; some improperly call it their sulphur. thirdly and lastly, she presents him with a secret crystal, of more worth and lustre than the white rock and all her rosials. this is she, and these are her favours" from this first triad, a second triad of emanations is reflected or projected downwards into a more coarse degree of substance. they likewise reflect the negative and positive qualities of two of the supemals with the addition of a third factor, a resultant which acts as a reconciling principle. in passing, i should add that planetary attributions are given to these sephiroth as expressing the type of their opera

ity. six is the harmonising and reconciling sephirah, tiphareth. the word itself 20. the golden dawn means beauty and harmony. it is attributed to the sun, the lord and centre of our solar system. just as kether referred to the most secret depths of the unconscious, the core of man's life, so tiphareth is its reflection, the ego, the ordiiry human consciousness. this sephirah completes the second triad, which is a triad of consciousness, as the firsttriad of the supernal light may be considered the triad of that which is supremely divine, the superconscious. nehnch, victory, to which the planet venus is referred, is the first sephirah of the third and reflected triad, and marks an entirely different order of things. here we enter the elemental sphere, where nature's forces have their sway

man's principles, it represents his emotional life. its opposite pole on the tree of life, is hod, which means splendour, which receives the attribution of the planet mercury. its element is water, and its action represents fluidic mind, the thinking, logical capacity in man, as well as what may be called his magical or nervous force- what the hindu systems denominate as prana. the third of that triad is yesod, the foundation, the ninth sephirah, the operation of the sphere of the moon. this is the airy sphere of the fourth dimension, termed in occultism the astral plane. here we find the subtle electro-magnetic substance into which all the higher forces are focussed, the ether, and it constitutes the basis or final model upon which the physical world is built. its elemental attribution i

ual claptrap of secret societies, the signs and grips, all these are explained solely in terms of the quest for the light. also the various groupings of officers and their movements in the temple are not without profound meaning. these should be sought out, since they constantly reiterate the implicit purpose of the rite. thus, at the altar, the three principal officers form about the candidate a triad, representing in symbolic formation again the supernal clear light of the void, and this also is represented by the number of the circumambulations about the confines of the temple. the white cord bound thrice about the waist has reference to the same set of ideas. even upon the altar of the temple are symbols indicating the rise of light. a red calvary cross of six squares as symbolic of ha

ut the waist has reference to the same set of ideas. even upon the altar of the temple are symbols indicating the rise of light. a red calvary cross of six squares as symbolic of harmony and equilibrium is placed above a white triangle -the emblem of the golden dawn. they form the symbol of the supernal sephiroth which are the dynamic life and root of all things, while in man they constitute that triad of spiritual faculties which is the intrinsically pure essence of mind. hence the triangle is a fitting emblem of the light. and the place of the cross above the triangle suggests not the domination of the sacred spirit, but its equilibriation and harmony in the heart of man. despite the fact that the whole of this intricate symbolism can hardly be realised by the candidate at the time of hi

princes of the knowledge of hidden and concealed things, and the name of its order of angels is auphanim, the wheels or the whirling forces which are also called the order of kerubirn. in binah is a thick darkness which yet veileth the divine glory in which all colours are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the supernal light. there is the supernal triad completed. and the sphere of its operation is shabbathai, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of the planet fiftk knowledge lecture 97 saturn. and jehovah elohim is the perfection of creation and the life of the world to come. and its archangel is tzaphqiel, the prince of the spiritual strife against evil, and the name of the or

he order of angels is seraphim the flaming ones who are also called the order of powers. the sephira chesed is also called gedulah or magnificense and glory, and the sephira geburah is also called pachad terror and fear. in kether is the radix of a golden glory and thence is there a pure, primitive and sparkling, gleaming golden yellow which is reflected unto tiphareth. thus is thefirst reflected triad completed. and the sphere of its operation is that of shemesh, the solar light, and bestoweth life, light and brilliancy in metallicmatter, and it ruleth the sphere of action of the sun. and yhvh eloha va-daath is a god of knowledge and wisdom, ruling over the light of the universe; and its archangel is raphael, the prince of order of an

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

or we now proclaim, that having entered upon a more active sphere of duty to you fellow man, yoube entitled to be recognised as practicus.when duly invested, be obedient to the instructions of your faithful guide, who will introduce you tothe laboratory of your future companions, philosophers in alchemy, by the battery of 4 and 3,significant of the 4 points or arms of the cross, and 3, the divine triad emblemized by the deifiedrose.you may now retire.rituals of the societas rosicrucianis in angliapracticus29 second sectionpracticus is robed in yellow or colour of gold, and is conducted to the entrance of the 3 apartment,the laboratory of the hermeticists; in which there are five companions deeply immersed in study orwork, and a vacant seat and chemists desk, the conductor of novices taps 4

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

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

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

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

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

be only misconstrued if divulged, and would lead commonly to the unholy denial of free will, though it is the principle of moral life. it is hence in the essence of things that the revelation of this secret means death, and it is not at the same time the great secret of magic; but the arcanum of the duad leads up to that of the tetrad, or more correctly proceeds therefrom, and is resolved by the triad, which contains the word of that enigma propounded by the sphinx, the finding of which would have saved the life, atoned for the unconscious crime and established the kingdom of oedipus. 12 the doctrine of transcendental magic in the hieroglyphic work of hermes, being the tarot or book of thoth, the duad is represented either by the horns of isis, who has her head veiled and an open book con

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

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

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

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

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

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

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

lack and the third brown. the white king offers gold, symbol of light and life; the black king presents myrrh, image of death and of darkness; the brown king sacrifices incense, emblem of the conciliating doctrine of the two principles. they return thereafter into their own land by another road, to show that a new cultus is only a new path, conducting man to one religion, being that of the sacred triad and the radiant pentagram, the sole eternal catholicism. st. john, in the blazing pentagram 37 the apocalypse, beholds this same star fall from heaven to earth. it is then called absinthe or wormwood, and all the waters of the sea become bitter. a striking image of the materialization of dogma, which produces fanaticism and the acridities of controversy. then unto christianity itself may be

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

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

ROBERT KIRK WALKER BETWEEN WORLDS

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

RUBY TABLET OF SET

contact of greece and rome with the thought of the east. 6. the mystic diagrams it is very probable, therefore, that in these diagrams squares may represent treasures or the substance-side, while circles may represent gods or the energy-side- but these can interchange, for the substance of one plane or phase becomes the energy of the plane below. the three strokes seem to represent the potential triad or trinity latent in all manifestation, and this triad acting within the tetrad of the squares produces the infinite ordering into twelves or dodecads. we should also recollect that in all probability we have only a very faulty reproduction of these diagrams, for we have to take into account the translating and copying and re-copying by ignorant scribes. the three lines are said to be three

latonic forms, degenerates into the expedient virtu of machiavelli. personal development is difficult, hence power over others comes to be viewed as an acceptable and accessible alternative. the result is internal strife, factionalism, and fragmentation of the order. if organizational cohesion is somehow maintained, genuine magical work will still be impossible. as an example, look at the chinese triad society. it began as a genuine esoteric order founded by refugee shaolin monks to carry on the essence of the monastery. as a white (buddhist) school, it also wished to restore the "divine" ming dynasty, and it eventually became totally political with only a veneer of true esotericism. it still exists today, but only as a rough cultural equivalent of the mafia (4) development of personality

woodman, assumed the positions of visible secret chiefs, operating for the invisible secret chiefs, the (8=[3] and higher] of the third order a ca. 1894 document has this to say: the highest of all in this ancient scheme are the great rulers of the whole system, who severally sustain and govern the third order, which includes three magic titles of honor and supremacy. these represent the supernal triad of the sephiroth and are shrouded to the profane and to all other but the chiefs of the adepts; in a case of a vacancy in this order the chief, most learned and most famous adept obtains by decree the well-earned reward.(3) while this may have initially satisfied a need for the presence of the unapproachable, one is left to wonder how a vacancy could come about among exalted beings already o

al between set and horus the younger. the curious term "hadit" is simply the islamic word for a divinely inspired utterance of any sort; hence it is not found on the xxvi dynasty monument. the "hadit" disc is hieroglyphically identified on the stele as "behdety, a form of horus the elder worshipped at behdet in the eastern nile delta. summarily the stele of revealing is not based upon the osirian triad at all; its themes are those of a theban sun-cult based upon horus the elder and ra-harakte. this casts an entirely new light on the book of the law that crowley transcribed on april 8- 10, 1904. he interpreted the chapters and verses of this document according to his understanding of the figures on the stele of revealing, and these interpretations have been published as the law is for all (

d globe, the starry blue, are mine, o ankh-f-n-khonsu. crowley's poetic rendering of the juxtaposition of nuit and "hadit" on the stele of revealing. his misidentification of behdety is again apparent, as the lover of nuit was a god of the earth, not [either] horus. the name "ankh-f-n-khonsu" translates to"[he whose] life is in khonsu" khonsu or khons was the moon-god of thebes, son of the family triad amon/mut/khons. by the time of the xxvi dynasty, the priesthoods at thebes and memphis were among the few remaining non- osirian centers of learning. by the time of the new empire, amon was usually combined with ra as amon-ra, which explains the solar disc and ra-harakte on the stele of a theban priest. 15. now ye shall know that the chosen priest& apostle of infinite space is the princeprie

ates, a representation of horus the younger as an infant. crowley was not familiar with the distinctions between the original horus and the later osirian corruption. his egyptological orientation appears to have been exclusively osirian, since his comments concerning various egyptian gods place them squarely in the osiris-cult characterizations. he named the magical aeons according to the osirian triad- first that of isis, then that of osiris, and finally that of "the crowned and conquering child, horus the younger.28 closely associated with- and mentioned in- the book of the law was an egyptian funerary stele, which crowley called the "stele of revealing" the three figures on this stele, whom crowley called nuit, hadit, and ra hoor khuit, lent their names to the three chapters of the book

in the osirian-mythos trial between set and horus the younger [at one point in the debate, according to the legend, ra-harakhti was insulted and retired to his house in a huff. the proceedings resumed only after hathor had cheered the grouchy god with a strip-tease.32] the book of the law and the "stele of revealing" consequently, cannot be viewed as documents of the osiris/isis/horus the younger triad or cult. they reflect the more ancient solar/light cults of ra and horus the elder. the "opposite self" of set. and aleister crowley received the book of the law, and my opposite self declared him magus of the aeon. crowley did not acknowledge the title of magus (9=[2 (according to the aa system) until 1915-16 ce, although the book of the law appears to confirm him thus in 1904.33 but harwer

SATANGEL

werful response from our deeper minds. angelology, like the pantheistic cosmologies that precede it, reflects our human psychology. that is, the various spheres of angelic influence, love, protection, vengeance, even death and disease, are human concerns. approaching as rationalist, artist or mystic we may seek to fathom in the study of angels some insight into ourselves. the first circle highest triad the hierarchy of heaven may be seen as a series of circles surrounding the singularity of god, an emanation of pure thought of the highest vibration whose frequency steadily decreases as it travels away from the core. these transmissions first become an orbiting region of limitless light (ain soph, and as it condenses further it begins to manifest as matter. the world we commonly perceive an

be seen as degrees of vibration emanating from one single source. it is as with light and darkness; which we call opposites, but are in fact the varying vibrations of the same things. the all is mind; the universe is mental. such may be seen in the various diagrams of the tree of life as developed by most of our world s spiritual traditions. all paradoxes are resolved by this knowledge. the first triad vibrate at the highest frequency, through the first three choirs. thus the seraphim are the purest, whilst the thrones are the point at which matter first appears. 1st choir: seraphim the fiery flying serpents of lightning, from the hebrew ser meaning higher being and rapha meaning healer. the name thus suggests the image of the caduceus, the serpent or dragon as a symbol of healing sacred t

machines; thus gaining the perfect astral form and the abilities to travel to heaven, hell, through time, space, and the dimensions of para-reality. according to rabbinic scripture, all the hebrew patriarchs joined this order upon their arrival in heaven, although christian theologians obviously disagree on this point. their ruling prince is raphael. see ezekiel 1:13-19. the second circle middle triad the second triad are concerned with the dualistic nature of humanity in seeking the ultimate unity with god. as such they are closer to humanity, and more prone to corruption. in occult lore many are considered to be double agents, appearing both as angels and as devils. to the black magician or witch they are thus powerful allies. 4th choir: dominions also called dominations, lords, kuriote

archs of the seventh heaven. as chamuel, he wrestled with jacob and appeared to jesus in the garden of gethsemane. it was also cama-el who was blasted by moses when he attempted to prevent moses from receiving the torah from god. he is said to command 144,000 angels of destruction, punishment, vengeance and death. cama-el is also identified in the goetia as a duke of hell. the third circle lowest triad the third triad of principalities is rooted in the first heaven and its border with the material dimension. they are thus the most like humans, and amongst the best known to us. as with the second triad, they are vulnerable to corruption. 7th choir: principalities originally seen as an order in charge of the nations, and later of the religions. there is some disagreement as to who is the chi

SCHEM HA MEPHORESH

eric librchshem ha-mephoresch the 72 fold name this refers to the seventy two names of the expounded name yhvh. four is the number of the letters of the tetragrammaton. four is also the number of the letters of the name adni which is its representative and key. the latter name is bound with the former and united thereto, thus iahdvnhy forming a name of 8 letters. 8 x 3, the number of the supernal triad, yields the 24 thrones of the elders of the apocalypse, each of whom wears on his head a golden crown of three rays, each ray of which is a name, each name an absolute idea and ruling power of the great name yhvh tetragrammaton. the number 24 of the thrones multiplied by the 3 rays of the crown which equals 72, the name of god of 72 letters, which is thus mystically shown in the name yhvh, a

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ns were polytheistic, meaning they recognized many gods. these gods had certain similarities in both traditions. many gods and goddesses personified elements of nature. in the mesopotamian pantheon, or collection of gods, the most important were the trio of the sky god, an (or anu; the god of storm and the earth, enlil; and the water god, ea (or enki. these were followed in importance by a second triad comprised of the moon god, nanna (or sin; the sun god, utu (or shamash; and the goddess of fertility and war, inanna 37 (also called ishtar. in the later stages of mesopotamian civilization the local god marduk became head of the pantheon. in egyptian religion the primary god was amen (amon or amun, king of the gods. next in importance was ra (or re, the sun god. these two were eventually jo

SEPHER YETZIRAH WESTCOTT

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

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

ellus evades the difficulty and simply puts the word belimah into his latin translation. in frey's hebrew dictionary blimh is translated as nothing, without any other suggestion; bli is "not" mr is "anything" in kabalistic writings the sephiruth, the divine voices and powers, are called "ineffbilis" not to be spoken of, from their sacred nature. 10. the classification of the hebrew letters into a triad, heptad and dodecad, runs through the whole philosophy of the kabalah. many ancient authors added intentional blinds, suds as forming the triad of a.m.t, ameth, truth; and of amn, amen. 11. the two covenants, by the word or spirit, and by the flesh, made by jehovah with abraham, genesis xvii. the covenant of circumcision was to be an outward and visible sign of the divine promise made to ahr

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

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

SPENSER THE CULT OF THE ALL SEEING EYE 1960

surmounted by a triangle.49 the use of the simple circle and the quartered disk as a divine symbol of the sun traced back from the babylonians to the chaldeans of the 23rd century b.c. the gods were the same, san and gula; the symbols were the same.50 the two monarchies placed their gods in triads, headed by one god, ra "a sort of fount and origin of deity" san was the second member of the second triad, accompanied by his wife.51 the first triad consisted of ana (pluto, the "lord of darkness or death" belus (jupiter, the son of the egyptian osiris and the god whose temple was the original of the tower of babel;52 and hoa (neptune, strongly connected "with the serpent of scripture and. the tree of life" hoa's wife was the mother of belus.53 the cabalists lifted their entire sephirotic tree

of worship, but as an educational edifice (emphasis supplied in brochure) it also stales that "in no way will this project, or those connected with it, seek to proselytize any one religion" both of these statements need interpretation. a temple is an edifice dedicated to the service of a god. according to curt john witt, author of an article on the temple reprinted from volume two, number one of triad and "main currents of modern thought (available at the temple information center, 66 west putnam avenue, greenwich, connecticut; telephone to 9-5054 "the upper level of the temple of understanding will center around a reflecting pool of water. this inner pool, surrounded by benches, will be designed for meditation and prayer. it will be kept completely quiet at all times, and be known as the

tern based on triangular and pyramidal forms. even the "chapels" are triangular shaped, with the tip of the triangle cut off, as seen in all representations of the pyramid and the "floating eye" viewed from above, the main building is constructed in the form of a six-pointed star, the symbol formed by two interlocking triangles, the seal of solomon. juliet hollister* author of a second article in triad on the temple, wrote that the temple "should he of glass faceted like a diamond to let in all the sun, symbolic of the light of spiritual knowledge, and [his in turn should be caught in a pool, so that within the very heart of the building, there would be a quiet focus of light. even at night this diamond "ill glow and shine. from this central dome w i l l radiate six wings, like rays of the

SYMBOLISM OF THE BANNERS

in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad; and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation- the shaft, the purified will directed to the higher. the golden cross-bar is that whereon the manifested law of perfection rests; the banner itself, the perfec

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

un and then compounds his grave error by adopting as one of his chief logos the sign of the double-headed eagle (symbolizing one body of god, two heads) the triple tau yet another proof of the deviltry of the jahbuhlun hoax is the symbol of the triple tau, which is the most important symbol of the royal arch degree. made up of three interlinking tau symbols (t, these three are said to represent a triad of sacred, jewish powers of king, priest, and prophet. in other words, the mason assumes a trinity of the triple tau is the most significant symbol, or logo, of the royal arch mason. it represents the mason who has reached either the seventh degree of the york rite or 13th degree of the scottish rite as embodying within the attributes of the godhead, or holy trinity, by blasphemously declari

higher power" to substitute for jesus. wilson came up with the logo for aa from a dream he had in which he saw the image of the triangle within a circle and knew it was to become the logo for aa.6 do the llluminati secretly worship the great goddess? it is interesting that in the jewish cabala, we again find use of the triangle as a feminine vulva sign. of the ten sephiroth, the third sephira, or triad, is deemed of feminine potency. formed as a triangle, it represents the "great productive mother, who copulates and is united sexually with the father" in effect, to cabalists she is the feminine form of "god."7 just as masons decry the equality of ordinary women, even denying women the opportunity to become a mason in most orders, so do orthodox jews who practice cabalism openly proscribe a

y the triple triangle, because the holy number of the goddess was 666. in mackey's masonic ritualist, the author, sovereign grand commander of the scottish rite, albert mackey, emphasized the key importance of the triangle in the rituals of freemasonry.5 the late jim keith, an exposer of conspiracies and cults, also discussed the importance of this symbol to masonry. he writes "there is in fact a triad of three governing officers to be found in almost every degree."4 in a number of books written by masons, the downward pointing triangle is related to set, the god of egypt, and to bacchus. both of the deities are satan in other guises. jim tresner, 33, whose academic writings are often published in masonic journals and publications, notes the use of triangles in the ritual for the fifteenth

THE BLACK LODGE

n of the truth hath been shown in the lower sephiroth. and its balance is in beauty (tiphereth, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from the supernals (the paths of intelligence vau, gimel and that of which the mystery is mentioned in al i 57, and the others (geburah and gedulah, which with tiphereth form the adept triad) no more than one. so, therefore, they that have sought after majesty (gedulah) and power (geburah) and victory (netzach) and learning (hod) and happiness (yesod) and gold (malkuth) have been discomfited (because they did not seek balance, or harmony, which is beauty. and these sayings are the lights of wisdom that thou mayst know thy master, for he is a magus (that is, the angel of the aeth

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

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

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

3,000 chinese in the city, and the tong was ready to exploit a population isolated by language, culture, and prejudice. in 1900, rival tongs ignited a series of tong wars that lasted intermittently until the 1930s. it was at that time that the larger american public became fully aware of the tong warriors with their chain mail shirts and hatchets. like so many secret societies, the origins of the triad tong have been lost in the lore of legend. according to some students of the tongs, in 1647 a community of monks who lived in the fukien province of china had become masters in the art of war. when a foreign prince invaded china, the emperor sent 138 of these monks to throw out the invading forces. after three months of bitter fighting, they routed the enemy and returned to their monastery l

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

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

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

THE KEY TO THE MYSTERIES

e the natural world, the human world and the divine world, whose 288 hieroglyphic emblems compose the twentyone trumps of our tarot. in the centre of the ring may be perceived the double triangle forming the star or seal of solomon<jewish lore, solomon having the five-pointed star> it is the religious and metaphysical triad analogous to the natural triad of universal generation in the equilibrated substance. around the triangle is the cross which divides the circle into four equal< parts, and thus the symbols of religion are united to the signs of geometry; faith completes science, and science acknowledge faith. by the a

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

s and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast3, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in t

THE MAGICIAN S KABBALAH

appearance of the human seed, and the transmission of the white of kether to the black of binah. also the grey traditionally associated with wisdom (i.e. druids, merlin, even gandalf "greybeard" of the fictional world of "the lord of the rings. chapter six; binah, the angel of the tides a useful analogy of the creative process represented by the uppermost three sephiroth of the tree, the supernal triad, is that of water flowing from a tap. the source of the water is the kether, whilst the pouring stream is the chockmah aspect of the system. if one cups ones hands into a hollow and places them in the path of the water, this represents binah, the formative aspect of the creative process. the water then forms tides and eddies, and moves within a defined area. the bubbles formed in this proces

h, the non-sephiroth formed of the interaction between chockmah and binah. the water fills the well of the hands, then bursts forth between the gap of the wrists, the "abyss, and into the sink or bath (manifestation. thus binah shapes, and is, in a sense, manifestation, and contains the influx of chockmah and kether, before transmitting the influence into manifest existence. although the supernal triad can be seen as a historic cosmological model, detailing the birth of the universe, it is important also to recall that the tree is an immanent model of the current, ongoing process of manifestation, and hence binah is shaping reality always now, as the source of archetypes. binah is the indivisible template of all things, and hence is the source of all forms, of which names are a symbolic ke

resents that geburah plays a role in connection with the expansion of chesed (the "chockmah below the abyss, as explained in the former chapter) in a similar way to the role played by chockmah in ordering the "first swirlings" resulting from the expansion of kether. indeed, it is hard to examine geburah without connecting it with chesed, or showing how the two merge into tiphareth as a functional triad. geburah, like all the sephiroth is only one "snapshot" of a synergetic process, or one node of a network, and thus can only be fully expressed as a relationship to the whole. if chesed is the irrepressibly expanding impulse of love and growth, then geburah is the counteracting restraint and concentration. if chesed is the inclination towards things, the outgoing nature and the opening-up of

alah that geburah is the outer circle of chesed, which has its roots in binah, to which the oil can be associated. wippler mentions that one can meditate on geburah and chesed as analysis and synthesis, in order to reach an accurate self-evaluation. this resumes the idea of justice, the path running from geburah to tiphareth, the central sephirah of balance. a useful object of meditation for this triad, and indeed any part of the tree, would be a prism, into which light enters as a single "ray, and emerges "split" into the visible spectrum of colours. this signifies the process of manifestation down the tree, as the unified state is manifest in apparently seperative states, objects and identities. on the psychological level, geburah represents the super-ego, with its nature of punishment

y the initiate in order to work on his psyche and perceptions and to build a tower of singular language, not merely another tower of babel. sun (yesod) the mind can reflect from tiphareth experiences of a "higher order, and such is often termed "gnosis" by contemplatives. this illuminates the psyche, centred in yesod, through the path of the sun atu. it is interesting to note that this functional triad utilises the devil atu as lucifer, the light-bringer. last judgement (malkuth) the "last judgement" atu shows the resultant flow of energies down the pillar of which hod is the base. from understanding and discrimination, and the processes of the intellect, reflecting the arc of will, comes the decision to act, the judgement from which flows the will into the world of action, malkuth. if the

he intellect, reflecting the arc of will, comes the decision to act, the judgement from which flows the will into the world of action, malkuth. if the lower sephiroth are harmonised, this will also flow from the emotions (netzach) and unconscious desires (yesod, otherwise conflicts will be set up on the path of the blasted tower, and the action will ultimately result in nothing. imbalance in this triad is often reflected on the other side of the tree in the path governed by the moon, denoting a negative side to the card's symbolism, where the cyclic repetitions of an action are caused by indecision on the other side of the tree. adin steinsaltz calls one attribute of hod "perseverance, and this is echoed by regardies injunction in the golden dawn, where he states that "persistence and dete

wholeness" exists. this progression has also occurred in medicine with the advent of "holistic therapies. the tree suggests that the future will bring even more integration of arts and sciences as we approach the tiphareth of this development. chapter twelve; yesod, the hall of mirrors yesod means "foundation, and also "base, ground, principle or compilation. it is the base of the third and final triad of the tree, and connects tiphareth to malkuth on the middle pillar. it is also connected directly to hod and netzach. the letters of yesod, yod-samekh-vau-daleth, total 80 by gematria, which is the value of peh, meaning "mouth. it is also the value of ks, meaning "throne, and mvld, meaning "birth, or new moon. as the moon is the planet attributed to yesod, it is interesting to note that peh

THE MIDDLE PILLAR

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

relationship as father, mother, and son. osiris, isis, and horus are an excellent example. this is true also of the christian system where, upon careful consideration we find the holy ghost defined as a feminine aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphareth("equilibrium" or "beauty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses this duality in the words "man is peace and woman is power" bearing all these in mind, we conclude that as chesed represents the father and gevurah the mother,l3 so tiphareth which is beauty, is

into its nature and rather deeper analysis. there is, therefore, some wide realization of the inadequacy of, this division, varying with the different schools and systems of practice. thus in the freudian school we meet with the primary concepts of the libido, which is defined with particular emphasis on the sexual urge. there is also the slightly broader classification of psychic activity into a triad of the id, the super-ego, and the ego. in the system propounded by dr. c. g. jung, we meet as before with the libido, though here it is defined not as sexuality but in far more philosophical terms as the sum total of psychic energy and vitality, and its expression is through instinct, desire, and function. the faculties of the mind also are described in a four-fold pattern, operating in a po

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

thod of equilibriating the personality and raising the mind to the contemplation of hgher things.2 the first name in the invocation is atoh. this is a hebrew word meaning "thou" the second personal pronoun. to explain this in the simplest possible way, may i say that there is some justification in metaphysics for this usage. the reader who has studied some phlosophy will have noted reference to a triad of concepts-such as the thinker, the thing known, and the act or result of cognition. the ancient authorities of the qabalistic philosophy conceived that the deepest or most spiritual principle in man, which they argued was man's hghest notion of divinity, was just such a triad of a thnker, knowledge, and the act of knowing. to each one of these principles or functions of the hgher self, the

e free association7 and dream interpretation. in recent years other forms of psychotherapy, including behavior therapy, hypnotherapy, and group therapy, have become popular. in many cases psychotherapy is not only employed for the treatment of mental disorders, but for less severe problems. therapists often assist people in breaking unwanted or compulsive habits (smoking, overeating, etc. freud's triad of the psyche freud developed the theory that the conscious mind is only a small part of our mental composition, and our motivations are caused, for the most part, by factors that we are unaware of. freud postulated that psyche is divided into three distinct factions: the id, the ego and the super-ego. according to freud, the id is the division of the psyche that is completely unconscious an

nspirations, latent psychc functions, and spiritual energies. super-ego: according to freud, an unconscious part of the psyche which is created by the internalization of moral standards taken from parents and society. 262 0 theb alancbee tweemni nda nd magic supernal: celestial or heavenly. in qabalah it refers to the three highest sephiroth on the tree of life which are often called the supernal triad. sushumna: the primary nadi which starts at the base of the spine and runs to the top of the cranium. sushupti: the second world of consciousness according to hindu tradition. the causal world. sutra: the sanskrit word for "thread" buddhist or hindu scriptures. svadisthana: sanskrit word for "dwelling-place of the self" refers to the navel chakra. swapna: the third world of consciousness acc

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

both intellect and matter to find an gi g (purusha) or self, which is beyond all intellect, and of which intellect is but the borrowed light, as patanjali says in one of his yoga aphorisms: gthe seer is intelligence only, and though pure, sees through the colouring of the intellect. g *this is the earlier fichtean crowley, though he has already passed through schelling to hegel, and grouped this triad in one, as it were fichte in excelsis; not the middle, who has called the triad gschelling h; still less the latter, who, perceiving the antinomies of reason, dismisses alike the data and conclusions of all the sciences with an all-embracing scepticism, while he devotes life to the perfecting of an instrument by whose aid we may eventually be able to make a fresh start. in gpentecost, h crow

TYSON DONALD NEW MILLENNIUM MAGIC

o be found in alchemy. knowledgeable occultists would agree that the alchemists of the rosicru- cian era were profound searchers into mystical and philosophical truths. they wrote in riddles and placed the most abstruse of their knowledge in the form of emblems. many of these clearly show the arrangement of the planets presented here, with mer- cury of paramount importance in the center forming a triad with the opposed sun and moon, and the remaining planets in pairs on either side of mercury. preface xvii in the thresor des thresors des alchimistes by paracelsus, a phoenix stands with wings spread on the black earth. the sun is under its right wing, the moon under its left, and above its head mercury is framed in a blazing stellar brilliance. above the sun is the mated pair of solar oppos

ze the process of breakdown and decay in the lower intestine. on the tree of life mercury accords well with the mediating and regulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not create so much as balance. on the other hand, the sun is a good extension of the radiant spiritual light descending down the tree from the supernal triad. located in daath, the sun represents the combined life- giving energies of kether, chokrnah, and binah. saturn embodies the material pre- occupation with form in the eighth sephirah, hod. no doubt problems will arise when this new system comes into conflict with the old. for example, is the 3x3 magical square to be associated with the sun or with saturn? if the sun, are the traditional spir

TYSON DONALD THE POWER OF THE WORD

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

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

VOX SABBATUM

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

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

e depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree. when he appointed the foundations of the earth: then i was by him, as one brought up with him" proverbs, viii. 22 ff. having described the coming into being of khepera and the place on which he stood, the legend goes on to tell of the means by which the first egyptian triad, or trinity, came into existence. khepera had, in some form, union with his own shadow, and so begot offspring, who proceeded from his body under the forms of the gods shu and tefnut. according to a tradition preserved in the pyramid texts[fn#4] this event took place at on (heliopolis, and the old form of the legend ascribes the production of shu and tefnut to an act of masturbation. origina

WESTERN MANDALAS OF TRANSFORMATION SR AL

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

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

about, we find opinions about its nature to be as diverse and complex as a philosophical treatise about the nature of god or the meaning of life. in other words, theories about daath's mysterious nature vary. william gray considers its residence, the abyss, to be fraught with danger, for to fall into it is to never retrieve one's sanity (1968. the abyss itself acts as a filter between the divine triad and the rest of the sephiroth and. all the horrors, loathsomeness, abominations and evils that would be unthinkable in association with god. are swallowed up by the abyss, where they exist in a state of completely insane chaos pending some ultimate disposal (p. 151. one does not step off the edge of the abyss lightly! the initiates of knowledge (daath) must possess unwavering concentration a

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

er of selecting candidates, initiating students into the lower grades and their chiefs have, in addition, the power of issuing warrants of temples such as that of isis urania. but the highest of all in this ancient scheme are the great rulers of the whole system who severally sustain and govern the third order, which includes three magic titles of honor and supremacy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane and to all others but the chiefs of the adepts. in case of a vacancy in this order, the chief most learned adept obtains by decree the well-earned award. the scheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity as figured in the qabalah whose professors were illuminated b

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

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

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

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

was carried 3 times round an altar. terna tibi haec primum triplici diversa colore. the druids also paid a constant respect to this number and even their poems are noted as being composed in triads. it is not necessary here to enlarge upon the transcendent importance of the christian trinity. in old paintings we often see a trinity of jesus with john and mary. in the timaeus of plato, the divine triad is called theos--god, logos--the word and psyche, the soul. indeed it is impossible to study any single system of worship throughout the world, without being struck by the peculiar persistence of the triple number in regard to divinity. whether as a group of deities, a triformed or 3- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott headed god, a mysterious triunity

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

and others again lavish all their adoration on the great mother. even in trinities of coequal males, each has his own special worshippers. note this especially among the hindus, where for example, the followers of vishnu are called vaishnavas. to complicate matters too, in this case, each deity has his female potency or sakti, and these also have their own adherents. 44. under this notice of the triad we may refer to the emblem of the isle of man, three legs united at the hips. this is supposed to have been derived from sicilian mariners at an early date, for the same emblem is found at palermo in sicily, and this design is there to be seen on an old public building. sicily was anciently named trinacria, from its three promontories. three is a notable number in the mythology of the norsem

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

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

so stated, mediately theistic; while the ultimate noumenon of all phenomena is the absolute deity, whose ideation constitutes the objective universe. now these observations apply strictly also to the chald an system. the accompanying diagrams sufficiently indicate the harmony and identity of the chald an philosophy with the hebrew kabalah. it will be seen that the first mind and the intelligible triad, pater, potentia, or mater, and mens, are allotted to the intelligible world of supramundane light: the "first mind" represents the archetypal intelligence as an entity in the bosom of the paternal depth. this concentrates by reflection into the "second mind" representative of the divine power in the empyraean world which is identified with the second great triad of divine powers, known as t

lotted to the intelligible world of supramundane light: the "first mind" represents the archetypal intelligence as an entity in the bosom of the paternal depth. this concentrates by reflection into the "second mind" representative of the divine power in the empyraean world which is identified with the second great triad of divine powers, known as the intelligible and at the same time intellectual triad: the thereal world comprises the dual third triad denominated intellectual: while the fourth or 2 of 13 elementary world is governed by hypezokos, or flower of fire, the actual builder of the world. chald an scheme. the intelligibles the paternal depth world of supra-mundane light the first mind_ the intelligible triad pater: mater or potentia: mens_ the second mind_ intelligibles and intell

feature of the chald an system. like several of the ancient cosmogonies, the principal characteristic of which seems to have been a certain adaptability to introversion, chald an metaphysics synthesize most clearly in the human constitution. in each of the chald an divine worlds a trinity of divine powers operated, which synthetically constituted a fourth term "in every world" says the oracle "a triad shineth, of which; the monad is the ruling principle" these "monads" are the divine vice-gerents by which the universe was conceived to be administered. each of the four worlds, viz, the empyr an, ethereal, elementary and material, was presided over by a supreme power, itself in direct rapport with "the father" and "moved by unspeakable counsels" these are clearly identical with the kabalist

earning of the chald ans, persians and arabians is comprehended under the general title of chald an**diodorus, lib. i**vide kabalah denudata, by macgregor mathers**they renounced rich attire and the wearing of gold, their raiment was white upon occasion; their beds the ground, and their food nothing but herbs, cheese and bread. the oracles of zoroaster_ cause. god. father. mind. fire monad. dyad. triad. 1. but god is he having the head of the hawk. the same is the first, incorruptible, eternal, unbegotten, indivisible, dissimilar: the dispenser of all good; indestructible; the best of the good, the wisest of the wise; he is the father of equity and justice, self-taught, physical, perfect, and wise he who inspires the sacred philosophy. eusebius. pr paratio evangelica, liber. i, chap. x, th

, penetrating the abysses of the 11 of 13 universe; for from thence downwards do all extend their wondrous rays. proclus in theologiam platonis, 171 and 172. t. 25. the monad first existed, and the paternal monad still subsists. proclus in euclidem, 27. t. 26. when the monad is extended, the dyad is generated. proclus in euclidem, 27. t. note that "what the pythagoreans signify by monad, duad and triad, or plato by bound, infinite and mixed; that the oracles of the gods intend by hyparxis, power and energy" damascius de principiis. taylor. 27. and beside him is seated the dyad which glitters with intellectual sections, to govern all things, and to order everything not ordered. proclus in platonis theologiam, 376. t. 28. the mind of the father said that all things should be cut into three

gs, and to order everything not ordered. proclus in platonis theologiam, 376. t. 28. the mind of the father said that all things should be cut into three, whose will assented, and immediately all things were so divided. proclus in parmen. t. 29. the mind of the eternal father said into three, governing all things by mind. proclus, timaeus of plato. t. 30. the father mingled every spirit from this triad. lydus, de mensibus, 20. taylor. 31. all things are supplied from the bosom of this triad. lydus, de mensibus, 20. taylor. 32. all things are governed and subsist in this triad. proclus in i. alcibiades. t. 33. for thou most know that all things bow before the three supernals. damascius, de principiis. t. 34. from thence floweth forth the form of the triad, being preexistent; not the first e

roclus in i. alcibiades. t. 33. for thou most know that all things bow before the three supernals. damascius, de principiis. t. 34. from thence floweth forth the form of the triad, being preexistent; not the first essence, but that whereby all things are measured. anon. z. or t. 35. and there appeared in it virtue and wisdom, and multiscient truth. anon. z. or t. 36. for in each world shineth the triad, over which the monad ruleth. damascius in parmenidem. t. 12 of 13 37. the first course is sacred, in the middle place courses the sun* in the third the earth is heated by the internal fire. anon. z. or t *jones gives sun from hellos, but some greek versions give herios, which cory translates, air. 38. exalted upon high and animating light, fire, ether and worlds. simplicius in his physica

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ls of the 6=5 and 7=4 ceremonies by giving his american students the opportunity to use the practical work of the 5=6 subgrade rituals and ease into the two powerful grade currents. after the break in 1900 the order split into two groups. the first was still called the golden dawn under mathers (though this name was later changed to the a.o. or alpha et omega temples. the second group was under a triad of felkin, brodie imes, and percy bullock had effectually changed the name of their outer order to the morganrote, though by 1903 a split had occurred once more and two further orders were then developed: the stella matutina under felkin and the holy order of the golden dawn under waite. during the next ten years felkin came under increasing pressure to make a connection with the golden dawn

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

reason to search for secret golden dawn temples. the rituals, study material and grades are available for all those who wish to work and study for them. the repression in whare ra had to be experienced to be believed. it became so bad that one of the chiefs, a certain as, actually walked out due to quarrels concerning teaching methods. this was a pity, as he was considered the most gifted of the triad. the next major upheaval occurred with the introduction of anne davies of b.o.t.a. to new zealand. her visit to tiny new zealand received the highest possible publicity which made many fantastic claims. since many of the whare ra people had done, or were doing, the b.o.t.a. course, she was quite a celebrity. by this time, the felkins had all died; many of those at whare ra felt a certain lac

eth is the symbol of the creation. furthermore, the hexagram consists of the two forms fire and water: the ideal fire and the ideal water; the spirit and the water of creation; the spiritual ether and the ethereal fire; the fire of the holy spirit. thus, in the creation of the man is the extension from tiphareth i.e, the moment adam is created, that is the beginning of the reflection of the lower triad, and finally, of malkuth. eve is the synthesis of creation and represents the mother of life, as the name chavah. the 3=8 diagram thus represents the establishment of life, i.e, created life, and it is the tree of knowledge of good and evil, because it is the balance point between good and evil; for in the material body we are placed to give victory to which we will. hence the significance o

n "and that he shall stand at the latter day upon the earth. i am the way, the truth, and the life. no man cometh unto the father but by me" this whole passage of the chief adept is formed of a collection of utterances, which are, as it were, the speeches of the great gods, which he can only hear when he is still further exalted into kether "i am the way, the truth, and the life" is the reflected triad. no man cometh unto the father, but by me. then the neschamah speaks; down to "i have entered into the invisible" then it is as if the consciousness went into the genius, which says "i am the sun in his rising, i have passed through the hour of the cloud and night" then follows "i am amon the concealed one, the opener of the day" like the great god in atziluth "i am osiris onnofris, the cruc

ing out the image of matter. osiris: silence thoth: contemplation athor: reaching up to heaven and down to earth. the whare ra teaching of 7=4 the postulant's sphere is gradually developing from the first admission into the order. at grade of chesed, it is clearly differentiated in all its parts, but there must be further purification before one can advance and pass the veil dividing the supernal triad from the lower seven sephiroth. the symbolic sphere dropped into water has double significance: it is boiling and scented. in modern surgery, boiling is a purifying process. all germ of evil is destroyed and in this symbolic act, the postulant offers all that he has attained for ultimate purification; but he must not only be purified but etherealized and raised to a higher plane. the spirit

esponding to the orders in our fraternity. with the first of them you are already familiar and with the sequence of grades therein. you stand on the threshold of the second, corresponding to tiphereth, geburah and chesed, the 5=6 grade of adeptus minor, the 6=5 grade, or that of adept us major, and the exaletd grade of 7=4, being that of adeptus exemptus. above these spheres there is the supernal triad, which involves the conception of a third order, subsisting in uttermost concealment like the sephiroth to which it is referred. in symbolical advancement through the grades and degrees of our fraternity, there is no point of entrance thereto or path of communication therewith, except in the great mystery of daath. the threefold division which i have mentioned offers a complete analogy with

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

, where no one could find him again (deutsche 1 olaus mac^nus 14, 15. stjernhook, de jure sveon. vet, p. 326. broocmans beskrifn. 5iver ostergotland, norrkoping 17 go. 1, 190. abodes. 305 sagen, no. 518. siegfried, charles and frederick, like king arthur of the britons, abide in mountains with tlieir liost. be it be remarked lastly, that the heroic legend, like the divine, is fond of running into triads. hence, as 05in, vili, ve, or har, lafnhar and thrisi stand together, there appear times without number three heroic brothers together, and then also it commonly happens, that to the third one is ascribed the greatest faculty of success. so in the scythian story of the three brothers leipoxais, arpoxais and kolaxais (herod. 4, 5: a golden plough, yoke and sword having fallen from heaven, wh

ALEISTER CROWLEY LIBER 777

r to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large table. we have been unable for the moment to tabulate many great systems of magic; the four lesser books of the lemegeton,4 the system of abramelin, if indeed its qliphothic ramifications are susceptible of classification, once we follow it below the great and terrible demonic triads which are under the presidency of the unutterable name;5 the vast and comprehensive system shadowed in the book called the book of the concourse of the forces,6 interwoven as it is with the tarot, being, indeed, on one view little more than an amplification and practical application of the book of thoth.7 but we hope that the present venture will attract scholars from all quarters, as when

ALEISTER CROWLEY THE QABALAH

terior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting link of the sephiroth is the ruach, spirit, from mezla, the hidden influence. i will now add a few more remarks on the qabalistical meaning of the term alqtm, metheqela, balance. in each of the three trinities or triads of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the beam which joins them. thus, then, the term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, aga

ALEISTER CROWLEY EQ I 5

ra anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting-link of the sephiroth is the ruach, spirit, mezla, the hidden influence. i will how add a few more remarks on the qabalistical meaning of the term mthqla, metheqla, balance. in each of the three trinities or triads of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the beam that joins them. thus, then, the term balance maybe said to symbolise the triune, trinity in unity, and the unity represented by the central point of the beam. but, again

ALEISTER CROWLEY EQ I 5

as upon itself, so that it contracteth. but ever so little as it contracteth, without it gloweth the golden rim, which is that minute point in the centre. and all this is the sigil of the aethyr, gold and azure and green. yet also these are the severities. it is only in the first three aethyrs that we find the pure 141 essence, for all the other aethyrs are but as malkuth to complete these three triads, as hath before been said. and this being the second reflection, therefore is it the palace of two hundred and eighty judgments. for all these paths21 are in the course of the flaming sword from the side of severity. and the other two paths are zayin, which is a sword; and shin, which is a tooth. these are then the five severities which are 280. all this is communicated to the seer interior

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

otherwise have been inconceivably slow. the germ of mind in animal man was stimulated. the fourfold lower man, a. the physical body in its dual capacity, etheric and dense, b. vitality, life force, or prana, c. the astral or emotional body, d. the incipient germ of mind, was co-ordinated and stimulated, and became a fit receptacle for the coming in of the self-conscious entities, those spiritual triads (the reflection of spiritual will, intuition, or wisdom, and higher mind) who had for long ages been waiting for just such a fitting. the fourth, or human kingdom, came thus into being, and the self-conscious, or rational unit, man, began his career- 20- initiation, human and solar copyright 1998 lucis trust another result of the advent of the hierarchy was a similar, though less recognised

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

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

e next round. in the fifth round, a corresponding division will take place in the fourth kingdom, and the lives in that kingdom will be subjected to an analogous test; some will be passed and will continue their evolution on this planet, while others will be rejected, and will go into temporary pralaya. after the rejection in the fourth rootrace of three-fourths of the animal units, the remaining triads (or one-fourth) proceeded on their way holding the promise of opportunity for all in time, and the guarantee of their own attainment in the next round. just as the human monads, who are passed in the fifth round, will enter into the fifth kingdom, or respond to its vibration before the climax of the seventh, so the animal monads (if i may employ such a term) who were passed in this round wi

ot one, but who in due course of time will come to be recognised as having a powerful effect upon man on the earth, via the three buddhas of activity. a hint as to this esoteric influence comes to man in the close connection existing between the earth and mercury. as yet it is not possible to enlarge further. 3. the entities who are the sumtotal of those group souls who contain definite permanent triads. nine triads constitute the body of one of these entities. 1v. through four permanent atoms. physical, astral, mental and buddhic. 1. eight groups of solar entities who form the subjective life of the seven centres in the body of brahma, viewing him as a separate cosmic entity, dissociated from his two brothers. they are the seven sons of fohat, with the eighth son included, and they are th

one of the most difficult for the race to understand. some of its workings (those on the path of evolution, can be seen and somewhat comprehended, but on the path of involution, or of construction, the working out of the law is not so apparent to the superficial observer. on the path of involution it controls the process of the breaking up of group souls; it governs the periods when the permanent triads are transferred from one form to another; it works through the great world cataclysms, and we need to remember that it governs, not only the physical plane catastrophes (as we erroneously term them, but the corresponding cataclysms on the astral plane, and the lower levels of the mental plane. it governs physical plane disruptions, especially those affecting the mineral world; it controls t

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

m chain to chain, on the mental plane is one of very real intricacy, and cannot be elucidated to the unpledged disciple. only these general indications are in any way possible. it must also be remembered in connection with our planet that egos appear in those groups whose lotuses are not produced as the result of the law of attraction working between the animal kingdom of the globe and the higher triads, but which are egos who have individualised elsewhere, and who therefore come in with their petals already organised, and perhaps with several petals unfolded. this has necessarily a profound effect both upon the groups in which they appear, and upon the type of man who will make his appearance subsequently in physical plane incarnation. this is touched upon in the secret doctrine when the

ups connected with three of the spirillae of the logoic physical permanent atom. these three spirillae are to these seven groups of lives what the three major rays are to the seven groups of rays on the egoic subplanes of the mental plane. this phrase will bear meditating upon, and may convey much information to the intuitional thinker. there is a correspondence between the three permanent atomic triads, and the appearance of man in the third root race. a curiously interesting sequence of the three lines of force can be seen in: a. the triads of the involutionary group soul. b. the appearance of triple natured man in the third root race. c. the triads in the causal bodies of any self-conscious unit. these building devas are the ones who take up the sound as the ego sends it forth through c

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

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

grasp a dim idea of the interlocking triangles of energy as far as our earth is concerned in the rather arbitrary division of the twelve constellations into four triplicities, covered by such qualifying terms as earthy triplicity or fiery triplicity, composed each of a cardinal, a fixed and a mutable sign. they thus divide up the entire zodiac into a fourfold group of interlacing and interrelated triads, each conditioned by one of the basic elements and thus qualified. these constitute a series of basic triangles with a definite reference to our planetary life. owing to the constant movement everywhere, inherent in the solar system and the zodiac onward, interior and revolving some idea can be grasped of the intricacy of the entire pattern. a further aid to the grasping of this essential b

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

e, is absorbed by the fifth or by the kingdom of god and (when this is the case) can become increasingly en rapport with the sixth and seventh kingdoms. to these kingdoms no names have as yet been given, because the possibility of their existence is only now just beginning faintly to penetrate into the consciousness of the disciple and the initiate. the sixth kingdom is that of the "overshadowing triads" that aggregation of liberated lives of which the higher initiates in the hierarchy are a part; they are to that spiritual group what the new group of world servers is to humanity. i know not how else to express this truth to you. the seventh kingdom in nature is that of the lives who participate in full capacity of understanding with the group of beings who are the nucleus of the council a

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

AN INTRO TO STUDY OF THE KABALAH

action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left; jesod refers to the digestive and reproductive organs and abdomen; and lastly malkuth is compared to the feet as a basis or foundation of man upon this earth or lowest plane: see the plate of the adam kadmon, archetypal man, or the first adam. these triads were looked upon as formed of a principle of union and a male and female potency, and thus a balance, mtqla, methequela, exists. almost as old as the kabalistic doctrine of the sephiroth, the intelligences, or emanations, are the peculiar forms in which they were represented in diagrams which resume all kabalistic ideas, and are emblems of these views on every subject. every deific concepti

BLAVATSKY H P ANTHROPOGENESIS

hich was finally conquered by belus, the male principle. and polyhistor says "belus came and cut the woman asunder, and of one half of her he formed the earth, and of the other half the heavens, and at the same time he destroyed the animals within her" as pertinently remarked by i. myer "with the akkadians each object and power of nature had its zi, spirit. the akkadians formed their deities into triads, usually males (sexless, rather; the semites also had triadic deities, but introduced sex (p. 246- or phallicism. with the aryans and the earliest akkadians all things are emanations through, not by, a creator or logos. with the semites everything is begotten[[footnote(s* whence the identity of the ideas? the chinese have the same traditions. according to the commentator kwoh p'oh, in the w

o both yield the quaternary; the six points are the senary; and the central point, the unit; the quinary being traced by combination, as a compound of two triangles, the even number, and of three sides in each triangle, the first odd number. this is the reason why pythagoras and the ancients made the number six sacred to venus, since "the union of the two sexes, and the spagyrisation of matter by triads are necessary to develop the generative force, that prolific virtue and tendency to reproduction which is inherent in all bodies* belief in "creators" or the personified powers of nature, is in truth no polytheism, but a philosophical necessity. like all the other planets of our system, the earth has seven logoi- the emanating rays of the one "father-ray- the protogonos, or the manifested "

BLAVATSKY H P COSMOGENESIS

arated to explore onokoro, the newly-created island-world; etc, etc (omoie[[vol. 1, page] 218 the secret doctrine. such are the japanese exoteric fables, the rind that conceals the kernel of the same one truth of the secret doctrine. turning back to the esoteric explanations in every cosmogony (d) the third order corresponds to the atma-buddhi-manas: spirit, soul and intellect, and is called the "triads (e) the fourth are substantial entities. this is the highest group among the rupas (atomic forms. it is the nursery of the human, conscious, spiritual souls. they are called the "imperishable jivas" and constitute, through the order below their own, the first group of the first septenary* host- the great mystery of human conscious and[[footnote(s* it is worthy of notice that, while rejectin

lmost infinite; as infinite, in fact, as the spiritual, psychic, mental, and physical capacities in the numberless varieties of the genus homo, each of which varieties is born under one of the seven planets and one of the said countless planetary combinations. see theosophist, for august, 1886[[vol. 1, page] 574 the secret doctrine 'atma' round whose pavilion is the darkness of eternal maya* the "triads" born under the same parent-planet, or rather the radiations of one and the same planetary spirit (dhyani buddha) are, in all their after lives and rebirths, sister, or "twin-souls" on this earth* this was known to every high initiate in every age and in every country "i and my father are one" said jesus (john x. 30* when he is made to say, elsewhere (xx. 17 "i ascend to my father and your

BLUE EQUINOX

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

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

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

DAVID ICKE THE BIGGEST SECRET

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

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

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

ent on: the doctorsconducting these experiments were professors, heads of departments, phds, the mostoutstanding in their field. they had a kind of brotherhood. many of them were psychicand monkeyed with black magic. incredible amounts of money were flowing to them. astory that could be repeated thousands of times all over the world.another name for the goddess diana is hecate. one of the ancient triads ortrinities was that of diana, luna and hecate who were said to be three aspects of thesame female energy. it was called diana on earth, luna in heaven, and hecate in hell.hecate is one of the premier deities of satanism and she is a version of aphrodite andv enus, different names for the same energy. after her husbands death, jackie kennedytravelled to the greek island of delos in the sout

DION FORTUNE MYSTICAL QABALA

away to anyone who wanted to tar a fence, subsequently found to be the source of most valuable chemicals, dye-stuffs, and drugs. ii 11. from the point of view of magic, yesod is the all-important sephirah, just as tiphareth is the functional sphere of mysticism, with its transcendent contacts with the supernal. if the tree of life be considered as a whole, it will be seen clearly that it works in triads. the three supernals having their correlatives on a lower arc in chesed, geburab, and tiphareth. anyone who has had experience of practical qabalism knows that for all practical purposes tiphareth is kether for us while we tabernacle in this house of flesh, for no man may look upon the face of god and live. we can only see the father reflected in the son, and tiphareth shows us the father"

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

known as the crown, wisdom, intelligence, love, justice, beauty, firmness, splendor, foundation, and kingdom. from the junction of pairs of sephiroth other emanations were formed; thus from wisdom and intelligence proceeded love or justice and from love and justice, beauty. the sephiroth were also symbolic of primordial man and heavenly man, of which earthly man was the shadow. they formed three triads, representing intellectual, moral, and physical qualities: the first was wisdom, intelligence, and crown; the second, love, justice, and beauty; the third, firmness, splendor, and foundation. the whole was encircled or bound by kingdom, the ninth sephiroth. each of these triads symbolized a portion of the human frame: the first, the head; the second, the arms; the third, the legs. although

ch member of whose body corresponds to a part of the visible universe. the human form is said to be shaped according to the four letters that constitute the jewish tetragrammaton: yhwh. souls preexist in the world of emanations, and are all destined to inhabit human bodies, according to the kabala. like the sephiroth from which it emanates, every soul has ten potencies, consisting of a trinity of triads.spirit, soul, and elemental soul, or neptesh. each soul, before its entrance into the world, consists of male and female united into one being, but when it descends to earth, the two parts are separated and animate different bodies. the destiny of the soul upon earth is to develop from the perfect germ implanted in it, which must ultimately return to en soph. if the soul does not succeed in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

lity. iamblichus diminished the real principle of mysticism still farther in theory, and denied that man has a faculty, eternally active and in accessible, to passion; the intellectual ambition so lofty in plotinus subsided among the followers of iamblichus into magical practice. proclus was the last of the greek neoplatonists. he elaborated the trinity of plotinus into a succession of impalpable triads, and surpassed iamblichus in his devotion to the practice of theurgy. with proclus, theurgy was the art that gave human beings the magical passwords that carried them through barrier after barrier, dividing species from species. above all being is god, the non-being, who is apprehended only by negation. when we are raised out of our weakness and on a level with god, it seems as though reaso

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

thesis of platonism with christianity, and indeed, not only for ficino but also for all later christian neoplatonists, dionysius was one of the main christian allies. the author of the celestial hierarchies was, of course, not really the areopagite with whom st. paul spoke but an unknown writer who composed under strong neoplatonic influence his work on nine orders of angels which he grouped into triads, each group of three representing one of the persons of the trinity. these nine angelic orders have their abode far above, or beyond the spheres of the universe, being orders of a purely spiritual or divine nature. 1 see r. klibansky, the continuity of the platonic tradition, london, warburg institute, 1939, pp. 42 ff. 2 hence he was, for ficino, not only the oilmen of platonism but the col

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

ve principles were considered separately, there always appeared stationed over or above them, as their creator, an indivisible unity. this creator was the "beyond" the "most high god--om or aleim. it was the mother of the gods in whom were contained all the elements of the deity. among the representations of the god-idea which are to be observed on the monuments and in the temples of egypt appear triads, each of which is composed of a woman stationed between a male figure and that of a child. she is depicted as the light of the sun, or wisdom, while the male is manifested as the heat of the orb of day. she is crowned and always bears the male symbol of life- the crux-ansata. later, it is observed that the worship of light has in a measure given place to the adoration of heat, in other word

GILBERT THE MAGICAL MASON

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

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

re are 72 angels through whom the sephiroth (divine powers) may be approached, or invoked, by those who know their names and numbers.19 rosicrucian tradition speaks of cycles of 108 years (72 plus 36) according to which the secret brotherhood makes its influence felt.20 similarly the number 72 and its permutations and subdivisions are of great significance to the chinese secret societies known as triads. an ancient ritual requires that each candidate for initiation pay a fee including 360 cash for making clothes, 108 cash for the purse, 72 cash for instruction, and 36 cash for decapitating the traitorous subject. 21 the cash (the old universal brass coin of china with a square hole in the centre) is of course no longer in circulation but the numbers passed down in the ritual since times im

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

s, while of the ases and asynjas there are twelve each, making together twice as many deities as the greek. twelve chairs are set for the gods sitting in council (p. 858. sometimes the highest god has twelve inferiors added to him, which raises the total by one: loki is called the thirteenth among the gods, and gna among the goddesses. snorri 21 p names thirteen ases, and even more asynjas. these triads and twelves of the gods are reflected again in the heroes and wise-women: mannus begot three sons, heads of races (p. 345. 395, heimdall founded three orders, the ynglinga saga 2, 7 calls odin's fellow-gods his twelve princes (hofdingjar; westmar has twelve sons (saxo lii peeface. gram. p. 68; there were thirteen valkyrs (p. 421, and three noriis. in welf's retinue are twelve heroes (p, 395

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

k for his glove, but the town was no longer to be seen, the waters covered the whole plain, but lo, in the midst of the waves a cradle came floating, in which there lay both child and glove. this child he took to the king, who had it reared as deluge. 581 the sole survivor of the sunken city. 1 conf. the story of dold at the end of ch. xxxii. another and older narrative, found even in the british triads, comes much nearer to those given above: when the lake of llion overflowed and submerged all britain, the people were all drowned save dwyvan and dwyvach, who escaped in a naked (sailless) ship, and afterwards repeopled the land. this ship is also named that of nevydd nav neivion, and had on board a male and female of every creature; again it is told, that the oxen of hu gadarn dragged the

HANDBOOK OF EGYPTIAN MYTHOLOGY

ed osiris by his sister-wife isis was known as horus the child. the egyptian phrase hor pa khered( horus the child) was transliterated by the greeks as harpokrates. in egyptian art little boys were traditionally shown naked, with a shaven head and one plaited sidelock of hair, so this is how horus the child appears. he was the most important of the child gods who formed the third member of divine triads in many temples. such child gods had two main functions in egyptian myth and iconography. the first was to symbolize the renewal of the cosmos. the second was to overcome the wild creatures who threatened the cosmic order. in both roles, child gods could be interchangeable with dwarf gods. the pregnancy of isis was said to have been unusually long and her labor painful and hard. isis had to

tu. anuket, the beloved daughter of ra, usually represented the pacified form of the eye goddess. she controlled the fertilizing power of the nile flood. her breast milk nourished and healed, and she was one of the divine foster mothers of every egyptian king. see also eye of ra; khnum; stars and planets references and further reading: h. te velde. some remarks on the structure of egyptian divine triads. journal of egyptian archaeology 57 (1971: 80 86. d. valbelle. satis et anoukis. mainz: 1981. primary sources: pt 439, 508; ct 313; famine stela sekhmet (sakhmet) sekhmet was an aggressive solar goddess who was the instrument of divine retribution. she was shown with the body of a woman and a leonine head, often surmounted by a sun disk. death first came into the world when the eye of ra wa

LIBER 777

r to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large table. we have been unable for the moment to tabulate many great systems of magic; the four lesser books of the lemegeton,4 the system of abramelin, if indeed its qliphothic ramifications are susceptible of classification, once we follow it below the great and terrible demonic triads which are under the presidency of the unutterable name;5 the vast and comprehensive system shadowed in the book called the book of the concourse of the forces,6 interwoven as it is with the tarot, being, indeed, on one view little more than an amplification and practical application of the book of thoth.7 but we hope that the present venture will attract scholars from all quarters, as when

LIBER ARARITA

5. he hath established the elements, the athyr, the air, the water, the earth, and the fire. 6. he hath established the wanderings stars in their courses. 7. he hath ploughed with the seven stars of his plough, that the seven might move indeed, yet ever point to the unchanging one. 8. he hath established the eight belts, wherewith he hath girdled the globes. 9. he hath established the trinity of triads in all things, forcing fire into fire, and ordering all things in the stable abode of the kings of agypt. 10. he hath established his rule in his kingdom. 11. yet the father also boweth unto the power of the star 418 and thereby 12 liber dcccxiii vel ararita 12. in his subtlety he expandeth it all into twelve rays of the crown. 13. and these twelve rays are one. 13 vii a 0. then in the migh

LIBER LVII

terior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting link of the sephiroth is the ruach, spirit, from mezla, the hidden influence. i will now add a few more remarks on the qabalistical meaning of the term alqtm, metheqela, balance. in each of the three trinities or triads of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the beam which joins them. thus, then, the term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, aga

MACNULTY W KIRK KABBALAH AND FREEMASONRY

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

hat these tools could be recalibrated as necessary. masonically, we are told that we have such a standard in the middle chamber of our soul; it sounds to me like our conscience, the internal standard, provided by the deity, by which we define and calibrate our morality. in figure 15 i have placed the two pillars, with their terrestrial and celestial spheres and their archival records, in the side triads which kabbalah associates with the active and passive intellectual and emotional complexes. now, it is generally acknowledged that emotional and intellectual material in our unconscious particularly material that has been repressed has a significant effect on our lives by compelling or inhibiting various forms of behavior. to the extent that a person is subject to such compulsion and inhibi

is to bring material of this sort into his consciousness, drain the energy out of it, and remember it for future reference. by doing this he frees himself from compulsions and inhibitions and becomes free to choose for himself. having completed this process, he may be said to enjoy "free will" as the kabbalist at tiferet who is working at the level of the soul has access to the material in these triads, so i think that the fellowcraft climbing the stairs and working in the middle chamber has access to the archives in the pillars; and for the same purpose. they occupy a good deal of space on the diagram which is going to get crowded, so i will not show them again. lastly, in the middle chamber the fellowcraft is enabled to observe a "sacred symbol" which is most commonly represented by the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the circular zodiac of tentyra--an interpretation of the zodiacal signs- the horoscope of the world. 53 the bembine table of isis plato's initiation in the great pyramid--the history of the bembine table--platonic theory of ideas--the interplay of the three philosophical zodiacs--the chaldean philosophy of triads--the orphic egg. 57 wonders of antiquity the ever-burning lamps--the oracle of delphi--the dodonean oracle--the oracle of trophonius--the initiated architects--the seven wonders of the world. 61 the life and philosophy of pythagoras pythagoras and the school of crotona--pythagoric fundamentals--the symmetrical solids--the symbolic aphorisms of pythagoras--pythagorean astronomy--kepler's the

ieved in three worlds and in transmigration from one to the other: in a world above this, in which happiness predominated; a world below, of misery; and this present state. this transmigration was to punish and reward and also to purify the soul. in the present world, said they, good and evil are so exactly balanced that man has the utmost freedom and is able to choose or reject either. the welsh triads tell us there are three objects of metempsychosis: to collect into the soul the properties of all being, to acquire a knowledge of all things, and to get power to conquer evil. there are also, they say, three kinds of knowledge: knowledge of the nature of each thing, of its cause, and its influence. there are three things which continually grow less: darkness, falsehood, and death. there ar

r chief deities were reducible to two--a male and a female, the great father and mother--hu and ceridwen, distinguished by the same characteristics as belong to osiris and isis, bacchus and ceres, or any other supreme god and goddess representing the two principles of all being" godfrey higgins states that hu, the mighty, regarded as the first settler of britain, came from a place which the welsh triads call the summer country, the present site of constantinople. albert pike says that the lost word of masonry is concealed in the name of the druid god hu. the meager information extant concerning the secret initiations of the druids indicates a decided similarity between their mystery school and the schools of greece and egypt. hu, the sun god, was murdered and, after a number of strange ord

the first place, the whole constitution of the threefold world--archetypal, intellectual, and sensible. the supreme divinity is shown moving from the center to the circumference of a universe made up of both sensible and inanimate things, all of which are animated and agitated by the one supreme power which they call the father mind and represented by a threefold symbol. here also are shown three triads from the supreme one, each manifesting one attribute of the first trimurti. these triads are called the foundation, or the base of all things. in the table is also set forth the arrangement and distribution of those divine creatures that aid the father mind in the control of the universe. here [in the upper panel] are to be seen the governors of the worlds, each with its fiery, ethereal, an

c intellect all things spiritual or material exist as archetypes, or divine thought-forms, which is shown in the table by a chain of secret similes. in the middle region of the table appears the all-form-containing personified spiritual essence--the source and substance of all things. from this proceed the lower worlds as nine emanations in groups of three (the ophionic, ibimorphous, and nepht an triads. consider in this connection the analogy of the qabbalistic sephiroth, or the nine spheres issuing from kether, the crown. the twelve governors of the universe (the mendesian, ammonian, mompht an, and ompht an triads--vehicles for the distribution of the creative influences, and shown in the upper region of the table-are directed in their activities by the divine mind patterns existing in t

es, and shown in the upper region of the table-are directed in their activities by the divine mind patterns existing in the archetypal sphere, the archetypes are abstract patterns formulated in the divine mind and by them all the inferior activities are controlled. p. 59 [paragraph continues] in the lower region of the table are the father fountains (the hor an, pandoch an, thaustic, and luristic triads, keepers of the great gates of the universe. these distribute to the lower worlds the influences descending from the governors shown above. in the theology of the egyptians, goodness takes precedence and all things partake of its nature to a higher or lower degree. goodness is sought by all. it is the prime cause of causes. goodness is selfdiffused and hence exists in all things, for nothin

, the upper invisible and the lower visible. the upper consisted of three parts and the lower of seven. the three uncognizable sephiroth were called kether, the crown; chochmah, wisdom; and binah, understanding. these are too abstract to permit of comprehension, whereas the lower seven spheres that came forth from them were within the grasp of human consciousness. the central panel contains seven triads of figures. these represent the lower sephiroth, all emanating from the concealed threefold crown over the throne. kircher writes "the throne denotes the diffusion of the triform supreme mind along the universal paths of the three worlds. out of these three intangible spheres emerges the sensible universe, which plutarch calls the 'house of horns' and the egyptians, the 'great gate of the g

MEANING OF MASONRY

ring ray in the east to guide the candidate's feet into the way of peace, has now descended completely to the chequer-work floor, where it rests as the centre and cubical focus of the entire organism and bears the sacred and ineffable name, as also those of solomon and the two hirams. third, the constitution of the assembly is no longer one of seven officers, but of nine, who are grouped in three triads about the central sacred symbol. fourth, the assembly, regarded as a unity, is no longer designated a lodge, but a chapter. the first of these points--that none but a master mason can enter the royal arch--has already been accounted for. it is not feasible, nor is it within the law governing the process of spiritual evolution, for any who has not experienced the stage of mystical death to h

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

er 1from the end of heaventhere are more things in heaven and earth, horatio, than are dreamed of in thy philosophy (william shakespeare, hamlet)atlantis and strange god-men are mentioned in scriptures such as the bible, thebook of enoch, the ramayana, the mahabharata, the v edas, the shastras, the norseedda, the zend avesta (persian, the codex chimalpopoca (toltec, the popul vuh(mayan, the welsh triads, the visuddhi magga (buddhist, the annals of the fourmasters (irish, the ipuwer and ermitage papyri (egyptian, the annals of cuauhtitlan(mayan, and others. atlantis was not a center ofadvanced human civiliza-tion, but was, rather, the cre-ation of and home to alienbeings that colonized theearth. there are over 30,000texts from all over the worldthat speak of this visitation,and these are on

asuras or gods and demons)russianscelts (in the deluge of ogyges and the journey of bran, of the coming of the tuatha de dannan, the creation of the isle of man, etc.scriptures and texts that mention earth devastationbooks of genesis, job, and revelationthe ramayana and the mahabharatathe shastrasthe v edasthe norse eddathe zed avesta (of the persians)the codex chimalpopoca (of the toltecs)welsh triads, visuddhi magga (of the buddhists)discourse on the seven suns (buddhist)annals of cuauhtitlan (mayan)the ipuwer papyrus (egyptian)the ermitage papyrus (egyptian)there are over 40,000 texts that mention atlantis, the gods, and the cataclysms they created.people from the east claim descent from the west and vice versa.peculiarities of yahwehno other godsno word for goddessno female counterpar

MORALS AND DOGMA

w letter yod [hebrew] or [hebrew. in the english and american lodges the letter g. is substituted for this, as the initial of the word god, with as little reason as if the letter d, initial of dieu, were used in french lodges instead of the proper letter. yod is, in the kabalah, the symbol of unity, of the supreme deity, the first letter of the holy name; and also a symbol of the great kabalistic triads. to understand its mystic meanings, you must open the pages of the sohar and siphra de zeniutha, and other kabalistic books, and ponder deeply on their meaning. it must suffice to say, that it is the creative energy of the deity, is represented as a _point, and that point in the centre of the _circle_ of immensity. it is to us in this degree, the symbol of that unmanifested deity, the absol

spirit or active principle or _generative power; the mother, or matter, or the passive principle, or the _conceptive_ power; and the son _issue_ or _product, the universe, proceeding from the two principles. these were osiris, isis, and horus. in the same way, plato gives us _thought_ the _father; primitive _matter_ the _mother; and _kosmos_ the _world, the _son, the universe animated by a soul. triads of the same kind are found in the kabalah. plutarch says, in his book _de iside et osiride "but the better and diviner nature consists of three--that which exists within the intellect only, and matter, and that which proceeds from these, which the greeks call kosmos; of which three, plato is wont to call the intelligible, the 'idea, exemplar, and father; matter 'the mother, the nurse, and t

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

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

e axis of chesed, loving-kindness. left axis (isaac) center axis (jacob) right axis (abraham) 1. keter 3. binah 2. chochmah (da fat) 5. gevurah 4. chesed 6. tiferet 8. hod 7. netzach 9. yesod 10. malchut the lowest station on this axis is the sefirah of netzach. this structural array of the sefirot enables us to understand certain aspects of their inter-relationships. we note that there are three triads here, chochmah-binah-da fat, chesed-gevurah-tiferet, and netzach-hod-yesod. the role played by each gright-member, h gleft-member, h and gcenter-member h of these triads is similar to the corresponding member in the other triads. in our case, chochmah, chesed, and netzach are all right-members, or gmale h principles relative to their respective left-members. in this sense, netzach can be co

[of divine light] that we have said are vested in them.enter z feir anpin. these [mentalities derived from abba and ima] are called the image [tzelem] of abba and the image of ima, respectively. the two [sub-sefirot of] malchut within abba and ima must perforce enter [z feir anpin] with them, since they are lower than netzach-hod-yesod. thus, they are gforced h into z feir anpin by the descending triads of netzach-hod-yesod of abba and ima. thematically, this means that expression (malchut) is intrinsically tied to the drive toward self-actualization (netzach-hod-yesod. these two [sub-sefirot of] malchut are actually the two gcrowns h of the two [sub-sefirot] of yesod of abba and ima, as is known. now, the [sub-sefirot of] netzach-hod-yesod of abba or ima are masculine sefirot. they are pr

] malchut [of abba and ima] are feminine, and are not present in z feir anpin for its own purposes. rather, they cause [the partzuf of] leah to egress [from z feir anpin, which is situated behind the da fat of z feir anpin. since malchut is connected to yesod, leah is therefore connected [to z feir anpin at the point] behind its da fat. leah is the higher partzuf of malchut. the netzach-hod-yesod-triads of the higher partzufim are vested in the chochmah-binah-da fat of z feir anpin in a one-to-one correspondence. thus, yesod (of abba and ima) is vested in da fat (of z feir anpin. this is why leah is situated behind the da fat of z feir anpin. generally, leah is identified with thought and rachel with speech. thought is the highest of the three forms of expression (thought, speech, action)

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

which the physical world is built. its elemental attribution is that of air, ever flo-g, shifting, andin a constant flux- yet because of that flux, in perpetual stabilitv. lust as the tremendous speed of the particles insures the stabilitv of the atom, so the fleeting forms and motio; of yesod* all its implications constitute the permanence and surety of the physical world. pendant to these three triads ismalkufh, the kingdom, referred to the element of earth, the synthesis or vehicle of the other elements and planets. malkuth is the physical world, and in man represents his physical body and brain, the temple of the holy ghost- the actual tomb of the allegorical christian rosenkreutz. these sephiroth are not to be construed as ten different portions of objective space, each separated by m

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

t, union, em-brace, strife, antagonism, combination, equilibrium. the book of hermes 135 hieroglyph, man between vice and virtue. above him shines the sun of truth, and in this sun is love, bending his bow and threatening vice with his shaft. in the order of the ten sephiroth, this symbol corresponds to tiphereth that is, to idealism and beauty. the number six represents the antagonism of the two triads, that is, absolute negation and absolute affirmation. it is therefore the number of toil and liberty, and for this reason it connects also with moral beauty and glory. z weapon, sword, cherubic sword of fire, the sacred septenary, triumph, royalty, priesthood. hieroglyph, a cubic chariot, with four pillars and an azure and starry drapery. in the chariot, between the four pillars, a victor c

RUBY TABLET OF SET

d that our personal classifications dovetailed perfectly among us, but interesting enough, between the time of this working in september and the preparation of this article in mid-april, classifications had changed. males and females can become neithers by balancing the element that is missing- which is reminiscent of anubis' oft-repeated statement that a magician must become ambisexual. subject: triads, sexuality reading list: skinwalker ritual i. background the dinee (navajo) are a native american people resident in the southwest. they have a strong r.h.p. culture which includes a very expansive view of the earth and the state of beauty that may be achieved through balance within natural systems. dinee culture has extensive diagnostic and healing rituals for dealing with both physical an

SEPHER YETZIRAH WESTCOTT

rom the other; and the elohim set good over against evil, and made good things from good, and evil things from evil: with the good tested he the evil, and with the evil did he try the good. happiness (50) is reserved for the good, and misery (51) is kept for the wicked. 3. the three are one, and that one stands above. the seven are divided; three are over against three, and one stands between the triads. the twelve stand as in warfare; three are friends, three are enemies; three are life givers; three are destroyers. the three friends are the heart, the ears, and the mouth; the three enemies are the liver, the gall, and the tongue (52) while god (53) the faithful king rules over all. one above three, three above seven, and seven above twelve: and all are connected the one with the other. 4

SPENSER THE CULT OF THE ALL SEEING EYE 1960

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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

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

THE MAGICIAN S KABBALAH

rrow down the area which is the truth. the classic text dealing with the paths is that found in the sepher yetzirah. however, it reads very much like a series of unintelligible zen koans, and it may be that they are most accessible by prolonged meditation and intuition, rather than a full-frontal analytical attack. i offer here a few notes as to their relationships in terms of the pillars and the triads (see diagram 2. it should also be noted that the descriptions offered by the text seem to describe some paths in their descending context and functions, and others in their ascending context. it may be that the sepher yetzirah was pieced together from fragmentary notes of larger, oral, commentaries. diagram part a the pillar of severity is composed of paths 18 and 23, which both indicate th

TYSON DONALD NEW MILLENNIUM MAGIC

nsiderations many occultists still maintain that at some time in the distant past a mistake was made and the eagle and angel were inverted from their rightful places in the zodiac. there is no way to prove or disprove this claim, so it seems best to use the traditional interpretations. in the heavens the four beasts are placed at the corners of the zodiac, each rep- resenting one of the elemental triads: lion-leo, eagle-scorpio, angel-aquarius, and bull-taurus. this assignment has been changeless for thousands of years. the beasts are also placed at the corners of the earth, and here some difficulty arises. there is considerable argument about the proper placement of the elements and their related symbols around the compass. there is little point in going into the various ways the beasts h

WICCA EIGHT SABBATS OF WITCHCRAFT

ll affirm. and the christian religion was not misguided by celebrating christ's victory over death at this same season. nor is christ the only solar hero to journey into the underworld. king arthur, for example, does the same thing when he sets sail in his magical ship, prydwen, to bring back precious gifts (i.e. the gifts of life) from the land of the dead, as we are told in the 'mabinogi. welsh triads allude to gwydion and amaethon doing much the same thing. in fact, this theme is so universal that mythologists refer to it by a common phrase 'the harrowing of hell. however, one might conjecture that the descent into hell, or the land of the dead, was originally accomplished, not by a solar male deity, but by a lunar female deity. it is nature herself who, in spring, returns from the unde

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

rain outside, need for refuge; furze yellowed, hogweed withered; lord god, why made you a coward? rain outside, drenches my hair; the feeble plaintive, slope steep; ocean pallid, brine salty. rain outside, drenches the deep; whistle of wind over reed-tips; widowed each feat, talent wanting. editor s note: the following poems use a welsh (and irish) tradition of writing in three line poems called triads. the use of triplets makes it more powerful. winter and warfare from the earliest welsh poetry, pg. 96 wind piercing, her bare, hard to find shelter; ford turns foul, lake freezes. a man could stand on a stalk. wave on wave cloaks countryside; shrill the shrieks from the peaks of the mountain; one can scarce stand outside. cold the lake-bed from winter s blast; dried reeds, stalks broken; a

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

prehensible. thus seven archangels are commonly named and we have known only of seven great planets of our system. 97. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott but in some cases, even the whole of seven are unknown. we acknowledge but five senses in man, but there are two more awaiting perception by process of evolution. these ten sephiroth are not only viewed as triads from above below, but are also imaged in three columns entitled the pillars of severity and mercy, with the median of benignity or mildness. but this scheme is not for this treatise, nor can the sephirotic alliance with the planetary symbols, the angelic host, the divine names and the book of thoth, or tarot be here described. these subjects present a mine of wisdom concealed in the rituals

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ators in the past, the chald an system expounded in these oracles would not have been distorted in the way it has been. the foundation upon which the whole structure of the hebrew kabalah rests is an exposition of ten deific powers successively emanated by the illimitable light which in their varying dispositions are considered as the key of all things. this divine procession in the form of three triads of powers, synthesized in a tenth, is said to be extended through four worlds, denominated respectively atziluth, briah, yetzirah and assiah, a fourfold gradation from the subtil to the gross. this proposition in its metaphysical roots is pantheistic, though, if it may be so stated, mediately theistic; while the ultimate noumenon of all phenomena is the absolute deity, whose ideation consti

this point, for although he explains the four worlds of the chald ans as successively noumenal to the physical realm, he obviously contradicts this in saying that one corporeal world is in the empyr um. prior to the supramundane light lay the "paternal depth" the absolute deity, containing all things "in potentia" and eternally immanent. this is analogous to the ain suph aur of the kabalah, three triads of three letters, expressing three triads of powers, which are subsequently translated into objectivity, and constitute the great triadic law under the direction of the demiurgus, or artificer of the universe. in considering this schema, it must be remembered that the supramundane light was regarded as the primal radiation from the paternal depth and the archetypal noumenon of the empyr um

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