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clusion, we can ascertain that the true occult scientist of the modern world uses the ancient secret of old, and that is: keeping track of his/her work on a daily basis, whether it be pathworking, dreams, rituals or many others. 74 in qabalistic thinking, all ritualistic actions are a representation of the divine life in specific symbols. with this we can say that in all things there lies its own universal, harmonic balance. in ritual, god the vast one luminates through and within human action through the forces of the sephiroth and their powers of transformation. briefly speaking, we come back to the wisdom of the emerald tablet which states,"as above so below. everything touches everything else; every action has its own reaction or consequence; there is a universal balance. according to

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

econdary rank, which succeeded/ to power later, is expressed by the word as, pi. ccsir (see suppl^ landds (egilss. pp. 365-6) is patrium numen, and try it thor, the chief god of the north, is designated, though as and allmdttki as is given to osinn (landn. 4, 7. dsmcrjui is divine power: tha vex god. 25 honum asmcgin halfu, sn. 26. fa'raz i asmegin, sn. 65. but the name must at one time have been universal, extending over upper germany and saxony, under such forms as: goth. ohg. ans, pi. anseis, cnsi, as. 6s, pi. es (conf. our gans, with oist. gas, pi. goess, as. gos, pi. ges; and hose= hansa. it continued to form a part of proper names: goth. ansila, ohg. anso; the ohg. anshelm, anshilt, anspald, ansnut conespond in sense to cotahelm, cotaliilt &c; as. osweald, oslaf, osdasg, osred; on. a

ay be inferred from partic. kaplozaniu immolata. a subst. pluostar sacrificium, uuostar, is. 382. gl. emni. 411. gl. jun. 209. t. 56, 4. 95, 102; pluostarhus idolium, gl. emm. 402 ^j/oasails fanum, phcostrari sacrificator, ibid. 405. it is plain that here the word has more of a heathen look, and was not at that time used of christian worship; with the thing, the words for it soon die out. but its universal use in norse heathendom leaves no doubt remaining, that it avas equally in vogue among goths, alamanni, saxons, before their conversion to christianity. the on. verb hloia, pret. blet and blotagi, takes, like the gothic, an ace. of the object worshipped; thus, gragas 2, 170, in the formula of the trygdamcd: sva visa sem (as widely as) kristnir menn kirkior soekia, heisnir menu hof hlota

y a burntoffering in the jewish sense^ neither were incense-offerings used; the sweet incense of the christians was a new thing to the heathen. ulphilas retains the gk. tliymiama lu. 1, 10. 11; and our weih-rauch (holy-reek, 0. sax. wiroc hel. 3, 22, and the ok reykelsi, dan. rogelse are formed according to christian notions (see suppl. while the sacrifice of a slain animal is more sociable, more universal, and is usually offered by the collective nation or community; fruit or flowers, milk or honey is what any household, or even an individual may give. these fruit-offerings are therefore more solitary and paltry; history scarcely mentions them, but they have lingered the longer and more steadfastly in popular customs (see suppl. when the husbandman cuts his corn, he leaves a clump of ears

nem st. benedict found at montecassino vetustissinmm fanuni, in quo ex antiqiio more gentilium a stulto rusticano populo apollo colebatur, circumquaque enini in cultuni daemoniorum luci succreverant, in quilius adluic eodem tempore infideliuni insana multitudo sacrificiis saciile^'is insudaliat. greg. ma. dialogi 2, 8. these were not german heathens, but it proves the custom to have been the more universal. 80 temples, attulit: profana simul et sacrcij et celehcrrimum illis gentibus templum, quod tanfanae^ vocabant, solo aequantur. the nation to which this temple belonged were the marsi and perhaps some neighbouring ones (see suppl. vita s. eugendi abbatis jurensis("t circ. 510, auctore monacho condatescensi ipsius discipulo (in actis sanctor. bouand. jan. 1, p. 50, and in mabillon, acta b

rguni, it is the sacred mountain and forest. ledebur takes the teutoburgiensis saltus to be osning. oa'?iabrtick, ylsvicl^ruggi (bridge of the ases) seems nearly related. 3 is this ermen-pillar hoard an allusion to the legend of ermenrich's hoard i (saxo gram. 106. keinh. fuchs clii) 118 gods (see suppl. here was a great wooden pillar erected, and worshipped under the open sky, its name signifies universal all-sustaining pillar. this interpretation appears faultless, when we take with it other words in which the meaning is intensified by composition with irmin. in the hildebrands lied, irmingot is the supreme god, the god of all, not a peculiar one, agreeing in sense with thiodgod, the (whole) people's god, formed by another strengthening prefix, hel. 33, 18. 52, 12. 99, 6. irminman, an el

4 7 INITIATION CEREMONY

able glory, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee, replete with the numberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father! one and alone! father alike of immortals and of mortals! thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires. there

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a source upon which we can draw not only nor primarily for specific needs, but also for energy, harmony and connection with others, the world and the cosmos. it is an energy that can permeate every aspect of our being. a very special spirituality witchcraft and wicca (one of the major forms of witchcraft) both

u have the necessary tools for the spells you require. what is more, rooted as they are in domesticity and the daily world, these implements could not be safer: fruit, vegetables, salt, sand, seeds, flowers, coins, pots and jars, together with your crystals, candles, incense and oils, and perhaps a few coloured scarves or ribbons to tie knots. whether your spell is small and personal, or vast and universal, whether you are working to attract love, harmony in the home, prosperity or fertility for yourself or loved ones, for people in the wider environment or the planet, these are all you need. thoroughly modern magick not everything you use for magick must be of ancient origin, however. even your computer can be a magical tool, used to draw magick circles. you can draw figures to represent

oceans, bringer of dreams* pass the crystal through the incense, saying: enter through this fragrance, the compassion and understanding of gabriel, truth-bringer and clarion of hope* hold the crystal high in the air over the child or their symbol and circle it deosil, saying: endow, o gabriel [name the child] that he/she may speak always wise words and gentle counsel, drawn from the depths of the universal well of wisdom* place this crystal in the dish with the crystal quartz and blow out first the michael and then the gabriel candle, sending the light to the child. leave the incense to burn. again, spend a quiet but joyful hour* on the third day at the same hour, light the first two candles and then the red samael candle and some dragon's blood incense* take a bloodstone and pass it throu

increasing general abundance at the time of the harvest, our own needs will be met as part of the cosmic process of regeneration. what is more, the responsibility felt and still expressed in ritual by some indigenous peoples, for the coming of the rains or the annual rebirth of the sun, is not merely an unlearned response as some anthropologists suggest. it acknowledges the interconnectedness of universal and personal life forces and the responsibility humans have for care of the earth. as an ancient malaysian proverb says 'we have not inherited the earth from our forefathers, but borrowed it from our descendants. using the seasons in magick you can add extra depth and significance to your rituals by carrying them out using the associated candles, crystals, herbs and incenses when the par

ADEPTUS MINOR INITIATION

d adept places aspirant on north facing south, and takes his place at south facing north) second "although in the tomb, the sun does not shine, it is lit by the symbolic rose of our order in the center of the first heptagonal ceiling. in the midst of the tomb stands a circular altar with these devices and descriptions on it: a.g.r.c, ad gloriam roseae crucis, a.c.r.g, ad crucis rosae gloriam. hoc universal compendium unius mihi sepulchrum feci 'unto the glory of the rose cross i have constructed this tomb for myself as a compendium of the universal unity' 19 "within the next circle is written: hwchy mihi omnia 'hwchy is all things to me' in the center are four figures of the \ybwrk enclosed within circles surrounded by the following four inscriptions and each distinguished by the circular

ALEE J BOOK OF AIWASS

this has always been my first and foremost declaration with regards to the first church of satan and what it means to be a satanist. creation the universe comes from the one (ain or no-thing) and returns to it. the first cause is not an explosion like the so-called big bang, but the emergence of chaos and order. people often ask "how can satan be the exception to every rule, the dissonance in the universal, the rebel of the cosmos, the rock cast in the still pond and still represent nature's balance factor" simply put, satan, the male principle, is chaos personified. babalon, the female principle, is order personified. these principles combine, divide and subdivide as the universe expands. these divisions create primary forms which help the co-creators weave the fabric of the universe. the

divide and subdivide as the universe expands. these divisions create primary forms which help the co-creators weave the fabric of the universe. the process is reminiscent of the way cells divide and multiply in our own bodies. during the contraction phase, the primary forms rejoin the source as the two principles begin to reconcile and recombine, realizing perfection as one (big crunch. since the universal constant is change, a thing which is perfected cannot stand and so, another expansion occurs and a new universe is formed. this process continues ad infinitum. all creatures on the wheel of life evolve gradually, as do the souls which inhabit these forms. all life springs from the dark mother, babalon, for she is the life giver, nurturer, sustainer. the role of satan is architect, builde

mage. the gods of different cultures are similar because they share our human qualities and are projections of our own divinity. it was as if you were standing in a darkened room with a bright halo emanating from behind your head- you point to the shadow cast in front of you and exclaim "i see saint peter. or satan" so the deities we give prayers and thoughts to become part of the tapestry of the universal unconscious and attach themselves to various archetypes, which are impersonal. what i am saying is, archetypes are also a natural conduit to the daemonic resonance we spoke of. and so, when a religious person tells me they prayed to mother mary and received an inspirational message in a dream which helped change the course of their life, i simply smile and nod. when daemons walk among us

was a little girl, who had a little curl, right in the middle of her forehead (third eye. and when she was good, she was very, very good, but when she was bad, she was horrid" passions are magnified in those who are more awakened spiritually. it must be stressed that the very essence of any form must be imperfect, be it daemon, man, animal, vegetable or mineral, since all are subject to the same universal constant: change. my purpose is merely to acknowledge the existence of life forms which comprise the all and to declare their role as no more, no less significant than my own. this tendency to worship daemons denotes character weakness. lord egan observes that those who attack him for claiming to be a daemon are themselves daemon worshipers who cannot kick the habit. always remember that

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ly stop calling himself one. 3. if nothing happens, there is a good chance he is simply trying to impress people. copyright 2002, c.e. john dewey alngdo what thou wilt shall be the whole of the law. it is my will to explain the subject of yoga in clear language, without resort to jargon or the enunciation of fantastic hypotheses, in order that this great science may be thoroughly understood as of universal importance. for, like all great things, it is simple; but, like all great things, it is masked by confused thinking; and, only too often, brought into contempt by the machinations of knavery (1) there is more nonsense talked and written about yoga than about anything else in the world. most of this nonsense, which is fostered by charlatans, is based upon the idea that there is something

east and in the west have preferred to speak of union with the all or with the absolute. more superstitions (15) very well, then, there is no difficulty at all; since every thought in our being, every cell in our bodies, every electron and proton of our atoms, is nothing but yoga and the result of yoga. all we have to do to obtain emancipation, satisfaction, everything we want is to perform this universal and inevitable operation upon the absolute itself. some of the more sophisticated members of my audience may possibly be thinking that there is a catch in it somewhere. they are perfectly right (16) the snag is simply this. every element of which we are composed is indeed constantly occupied in the satisfaction of its particular needs by its own particular yoga; but for that very reason

saw a banker's clerk descending from a bus. he looked again, and saw it was a hippopotamus' everyone who has done any scientific investigation knows painfully how every observation must be corrected again and again. the need of yoga is so bitter that it blinds us. we are constantly tempted to see and hear what we want to see and hear (19) it is therefore incumbent upon us, if we wish to make the universal and final yoga with the absolute, to master every element of our being, to protect it against all civil and external war, to intensify every faculty to the utmost, to train outselves in knowledge and power to the utmost; so that at the proper moment we may be in perfect condition to fling ourselves up into the furnace of ecstasy which flames from the abyss of annihilation. love is the la

ihilating it by intimate combustion with the universe itself. i might here note, in parenthesis, that one of the difficulties of doing this is that all the elements of the yogi increase in every way exactly as he progresses, and by reason of that progress. however, it is no use crossing our bridges until we come to them, and we shall find that by laying down serious scientific principles based on universal experience they will serve us faithfully through every stage of the journey. 2. when i first undertook the investigation of yoga, i was fortunately equipped with a very sound training in the fundamental principles of modern science. i saw immediately that if we were to put any common sense into the business (science is nothing but instructed common sense, the first thing to do was to mak

rol) has been bedevilled out of all sense by the mistaken and malignant ingenuity of the pious hindu. he has interpreted the word 'control' as meaning compliance with certain fixed proscriptions. there are quite a lot of prohibitions grouped under the heading of yama, which are perhaps quite necessary for the kind of people contemplated by the teacher, but they have been senselessly elevated into universal rules. everyone is familiar with the prohibition of pork as an article of diet by jews and mohammedans. this has nothing to do with yama, or abstract righteousness. it was due to the fact that pork in eastern countries was infected with the trichina; which killed people who ate pork improperly cooked. it was no good telling the savages that fact. any way, they would only have broken the

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ng the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that the middle grade initiation is called hodos camelioniis, the path of the chameleon. there is here evidently an illusion to this same mystery. we also learn that the middle stage in alchemy is when the liquor becomes opalescent. finally, we note among the visions of the saints one called the universal peacock, in which the totality is perceived thus royally appareled. would it were possible to assemble in this place the cohorts of quotation; for indeed they are beautiful with banners, flashing their myriad rays from cothurn and habergeon, gay and gallant in the light of that sun which knows no fall from zenith of high noon! yet i must needs already have written so much to make clear o

throw from his little apartment in bourbon street? it is a curious type of house that one finds in this quarter in new orleans; meagre without, but within one comes unexpectedly upon great spaces, carved wooden balconies on which the rooms open. so he dreams away his honored days in the old absinthe house. his rusty black, with its worn red button, is a noble wear. black, by the way, seems almost universal among the women: is it instinctive good taste? at least, it serves to bring up the general level of good looks. most american women spoil what little beauty they may have by overdressing. here there is nothing extravagant, nothing vulgar, none of the near-paris-gown and the lust-off-bond-street hat. nor is there a single dress to which a quaker could object. there is neither the mediocri

nered on a garish pattern, with the eternal chorus girl as the ideal--an ideal which she always attains, though (heaven knows) in "society" there are few "front row" types. on the other side of me a splendid stalwart maid, modern in muscle, old only in the subtle and modest fascination of her manner, her face proud, cruel and amorous, shakes her wild tresses of gold in pagan laughter. her mood is universal as the wind. what can her cavalier be doing to keep her waiting? it is a little mystery which i will not solve for the reader; on the contrary- viii. yes, it was my own sweetheart (no! not all the magazines can vulgarize that loveliest of words) who was waiting for me to be done with my musings. she comes in silently and stealthily, preening and purring like a great cat, and sits down, a

ALEISTER CROWLEY BOOK OF LIES

f the mediaeval tradition that by steeping horsehair a snake is produced, and the snake is the hieroplyphic representation of semen, particularly in gnostic and egyptian emblems. the meaning of the chapter is quite clear; the whole race-consciousness, that which is omnipotent, omniscient, omnipresent, is hidden therein. therefore, except in the case of an adept, man only rises to a glimmer of the universal consciousness, while, in the orgasm, the mind is blotted out. book of lies get any book for free on: www.abika.com 26 [27] 9 kappa-epsilon-phi-alpha-eta theta the branks being is the noun; form is the adjective. matter is the noun; motion is the verb. wherefore hath being clothed itself with form? wherefore hath matter manifested itself in motion? answer not, o silent one! for there is n

get any book for free on: www.abika.com 35 the sodom-apple is an uneatable fruit found in the desert [37] 14 kappa-epsilon-phi-alpha-lambda-eta iota-delta onion-peelings book of lies get any book for free on: www.abika.com 36 the universe is the practical joke of the general at the expense of the particular, quoth frater perdurabo, and laughed. but those disciples nearest to him wept, seeing the universal sorrow. those next to them laughed, seeing the universal joke. below these certain disciples wept. then certain laughed. others next wept. others next laughed. next others wept. next others laughed. last came those that wept because they could not see the joke, and those that laughed lest they should be thought not to see the joke, and thought it safe to act like frater perdurabo. but th

"the purloined letter) but this is a more serious piece of psychology. in one's book of lies get any book for free on: www.abika.com 37 advance towards a comprehension of the universe, one changes radically one's point of view; nearly always it amounts to a reversal. this is the cause of most religious controversies. paragraph 1, however, is frater perdurabo's formulation of his perception of the universal joke, also described in chapter 34. all individual existence is tragic. perception of this fact is the essence of comedy "household gods" is an attempt to write pure comedy "the bacchae" of euripides is another. at the end of the chapter it is, however, seen that to the master of the temple the opposite perception occurs simultaneously, and that he himself is beyond both of these. and in

mbda-omicron-sigma. this chapter is quite clear, but one my remark in the last paragraph a reference to the nature of samadhi. book of lies get any book for free on: www.abika.com 39 as man loses his personality in physical love, so does the magician annihilate his divine personality in that which is beyond. the formula of samadhi is the same, from the lowest to the highest. the rosy-cross is the universal key. but, as one proceeds, the cross becomes greater, until it is the ace, the rose, until it is the word [41] 16 kappa-epsilon-alpha-lambda-eta iota-sigma the stag-beetle death implies change and individuality if thou be that which hath no person, which is beyond the changing, even beyond changelessness, what hast thou to do with death? the bird of individuality is ecstasy; so also is i

ee on: www.abika.com 40 in love the individuality is slain; who loves not love? love death therefore, and long eagerly for it. die daily [42] commentary( iota-sigma) this seems a comment on the previous chapter; the stag-beetle is a reference the kheph-ra, the egyptian god of midnight, who bears the sun through the underworld; but it is called the stag-beetle to emphasise his horns. horns are the universal hieroglyph of energy, particularly of phallic energy. the 16th key of the tarot is "the blasted tower. in this chapter death is regarded as a form of marriage. modern greek peasants, in many cases, cling to pagan belief, and suppose that in death they are united to the deity which they have cultivated during life. this is "a consummation devoutly to be wished (shakespeare. book of lies g

ALEISTER CROWLEY LIBER 777

lphabets with primeval examples, breaks up and is indecipherable. the same difficulty in another form permeates the question of gods. priests, to propitiate their local fetish, would flatter him with the title of creator; philosophers, with a wider outlook, would draw identities between many gods in order to obtain a unity. time and the gregarious nature of man have raised gods as ideas grew more universal; sectarianism has drawn false distinctions between identical gods for polemical purposes. thus, where shall we put isis, favouring nymph of corn as she was? as the type of motherhood? as the moon? as the great goddess earth? as nature? as the cosmic egg from which all nature sprang? for as time and place have changed, so she is all of these! what of jehovah, that testy senior of genesis

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

which i was the means of giving to mankind "do what thou wilt shall be the whole of the law" i trust that they will assert themselves as individually absolute, that they will grasp the fact that it is their right to assert themselves, and to accomplish the task for which their nature fits them. yea, more, that this is their duty, and that not only to themselves but to others, a duty founded upon universal necessity, and not to be shirked on account of any casual circumstances of the moment which may seem to put such conduct in the light of inconvenience or even of cruelty. i hope that the principles outlined above will help them to understand this book, and prevent them from being deterred from its study by the more or less technical language in which it is written. the essence of magick

e one cold, although, notably in the second conjuration, there is a crude attempt to use that formula of commemoration of which we spoke in the preceding chapter. 21 chapter iii the formula of tetragrammaton<<yod, he, vau, he, the ineffable name (jehovah) of the hebrews. the four letters refer respectively to the four "elements, fire, water, air, earth, in the order named> this formula is of most universal aspect, as all things are necessarily comprehended in it; but its use in a magical ceremony is little understood. the climax of the formula is in one sense before even the formulation of the yod. for the yod is the most divine aspect of the force- the remaining letters are but a solidification of the same thing. it must be understood that we are here speaking of the whole ceremony consid

continue, and the controversy has so far died out that no one troubles to contradict your assertion. no superstition is so dangerous and so lively as an exploded superstition. the newspapers of to-day (written and edited almost exclusively by men without a spark of either religion or morality) dare not hint that any one disbelieves in the ostensibly prevailing cult; they deplore atheism- all but universal in practice and implicit in the theory of practically all intelligent people- as if it were the eccentricity of a few negligible or objectionable persons. this is the ordinary story of advertisement; the sham has exactly the same chance as the real. persistence is the only quality required for success. the opposite formula is that of secrecy. an idea is perpetuated because it must never

hould be influenced in any way by the spirit of the wife. even in regard to the excrements of the body they were equally careful; in trimming the hair and nails, they ceremonially destroyed<elemental of the thing burnt. this maxim is of universal application> the severed portion. they fasted, so that the body itself might destroy anything extraneous to the bare necessity of its existence. they purified the mind by special prayers and conservations. they avoided the contamination of social intercourse, especially the conjugal kind; and their servitors were disciples specially chosen and consecrated for the work. in modern times ou

stupidly as people who should write business letters and omit to post them. it is not too much to say that this failure to understand the conditions of success accounts for the discredit into which magick fell until eliphas levi undertook the task of re-habilitating it two generations ago. but even he (profoundly as he studied, and luminously as he expounded, the nature of magick considered as a universal formula) paid no attention whatever to that question of the magical link, though he everywhere implies that it is essential to the work. he evaded the question by making the "petitio principii" of assigning to the astral light the power of transmitting vibrations of all kinds. he nowhere enters into detail as to how its effects are produced. he does not inform us as to the qualitative or

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ity. in these matters you must be catholic, eclectic, even syncretic. and you must consider the nature of your work. if i wanted to evoke taphthartharath, there would be little help indeed from any but the qabalistic system; for that spirit's precise forms and numbers are not to be found in any other. the converse, however, is not so true. the qabalah, properly understood, properly treated, is so universal that one can vamp up a ritual to suit almost "any name and form" but in such a case one may expect to have to reinforce it by a certain amount of historical, literary, or philosophic study- and research. 4. quite right, dear lady, about your incarnation memories acting as a "guide to the way back" of course, if you "missed an egyptian incarnation" you would not be so likely to be a littl

of the past! the taoist doctrine, in particular, is most precise and most emphatic on this point; indeed, it may seem to some of us to overshoot the mark; for nothing is permissible in that scheme but frictionless adjustment and adaptation to circumstance "benevolence and righteousness" are actually deprecated! that any such ideas should ever have existed (says lao-tse) is merely evidence of the universal disorder. taoist sectaries appear to assume that perfection consists in the absence of any disturbance of the stream of nescience; and this is very much like magic without tears get any book for free on: www.abika.com 53 the buddhist idea of nibbana. we who accept the law of thelema, even should we concur in this doctrine theoretically, cannot admit that in practice the plan would work o

e white tradition, is distinguished fundamentally from the yellow school in that it considers the universe not as neutral, but as definitely a magic without tears get any book for free on: www.abika.com 88 curse. its primary theorem is the "first noble truth" of the buddha "everything is sorrow" in the primitive classics of this school the idea of sorrow is confused with that of sin (this idea of universal lamentation is presumably responsible for the choice of black as its symbolic colour. and yet? is not white the chinese hue of mourning) the analysis of the philosophers of this school refers every phenomenon to the category of sorrow. it is quite useless to point out to them that certain events are accompanied with joy: they continue their ruthless calculations, and prove to your satisf

niverse (and after all, everyone has surely the right to have his own universe the way he wants it) this school being debased by nature, is not so far removed from conventional religion as either the white or the yellow. most primitive fetishistic religions may, in fact, be considered fairly faithful representatives of this philosophy. where animism holds sway, the "medicine-man" personifies this universal evil, and seeks to propitiate it by human sacrifice. the early forms of judaism, and that type of christianity which we associate with the salvation army, billy sunday and the fundamentalists of the back-blocks of america, are sufficiently simple cases of religion whose essence is the propitiation of a malignant demon. when the light of intelligence begins to dawn dimly through many fogs

not 51 obsessed by the will-to-die. it is a difficult business, no doubt, to magic without tears get any book for free on: www.abika.com 91 get any fun out of existence; but at least it is not impossible. in other words, he implicitly denies the fundamental proposition that existence is sorrow, and he formulates the essential postulate of the white school of magick, that means exist by which the universal sorrow (apparent indeed to all ordinary observation) may be unmasked, even as at the initiatory rite of isis in the ancient days of kehm. there, a neophyte presenting his mouth, under compulsion, to the pouting buttocks of the goat of mendez, found himself caressed by the chaste lips of a virginal priestess of that goddess at the base of whose shrine is written that no man has lifted her

ALEISTER CROWLEY MEDITATION

use in the absence of positive proof. but we may usefully inquire whether there is not any one thing upon which all religions have agreed: for, if so, it seems possible that it may be worthy of really thorough consideration. it is certainly not to be found in dogma. even so simple an idea as that of a supreme and eternal being is denied by a third of the human race. legends of miracle are perhaps universal, but these, in the absence of demonstrative proof, are repugnant to common sense. but what of the origin of religions? how is it that unproved assertion has so frequently compelled the assent of all classes of mankind? is not this a miracle? there is, however, one form of miracle which certainly happens, the influence of the genius. there is no known analogy in nature. one cannot even th

e, yet immediately on his return he turns the whole place upside down. later on, too, he absents himself on mount sinai for a few days, and comes back with the tables of the law in his hand. st. paul (again, after his adventure on the road to damascus, goes into the desert of arabia for many years, and on his return overturns the roman empire. even in the legends of savages we find the same thing universal; somebody who is nobody in particular goes away for a longer or shorter period, and comes back as the "great medicine man; but nobody ever knows exactly what happened to him. making every possible deduction for fable and myth, we get this one coincidence. a nobody goes away, and comes back a somebody. this is not to be explained in any of the ordinary ways. there is not the smallest grou

d by very prolonged thought due to the difficulty of making the image clear. virakam> but the mind refuses to find a simile for atmadarshana. it seems merely ineffective to say that the rushing together of all the host of heaven would similarly blot out the sunlight. but if we do say so, and wish to form a further image of shivadarshana, we must imagine ourselves as suddenly recognizing that this universal blaze is darkness; not 42 a light extremely dim compared with some other light, but darkness itself. it is not the change from the minute to the vast, or even from the finite to the infinite. it is the recognition that the positive is merely the negative. the ultimate truth is perceived not only as false, but as the logical contradictory of truth. it is quite useless to elaborate this th

tagrams, which symbolize geburah, severity, and give protection; but also represent the microcosm, the four elements crowned by spirit, the will of man perfected in its aspiration to the higher. they are placed outside the circle to attract the hostile forces, to give them the first inkling of the great work, which they too must some day perform. 59 diagram on this page: a double cubic altar with universal sigil on top, sigils of the 4 enochian elemental kings around sides in top half and enochian watch towers (elemental squares) around sides in bottom half. there is a scale at bottom of the diagram and the caption under that "the altar. side designs from dr. dee, as in equinox vii" 60 chapter iii the altar the altar represents the solid basis of the work, the fixed will<
of this sort is the worst in which the magus can find himself. another great point in this consideration of magick vows is to keep them in their proper place. they must be taken for a clearly defined purpose, a clearly understood purpose, and they must never be allowed to go beyond it. it is a virtue in a diabetic not to eat sugar, but only in reference to his own condition. it is not a virtue of universal import. elijah said on one occasion "i do well to be angry" but such occasions are rare. moreover, one man's meat is another man's poison. an oath of poverty might be very useful for a man who was unable intelligently to use his wealth for the single end proposed; to another it would be simply stripping himself of energy, causing him to waste his time over trifles. there is no power whic

ALEISTER CROWLEY SEPHER SEPHIROTH

erred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz, the pillar of severity (binah-geburah-hod; situate in hod) z(b die (wg conjunction, meeting, union hd( writing instrument( 80 yesod: the foundation dwsy water (alternative spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on the throne of yah h) sk ruins y( crowd ks shovel (y 81 gods myl) i (ex. 23:20) ykn) also, yea; anger; nose p) throne )sk here, hither )p 82 a prayer (ch) y(b kindly, righteous, holy dysx white nbl the beloved thing xwxyn 83 (notariqon of the four worlds: atziluth, briah, yetzirah, assiah (yb) the drops of dew (job. 38:28

; oak-wood nwl) a cup kws) blasphemed pdg standards, military ensigns mylgd determined mmz white storks hdysx pure gold (lit. grefined h) zp 88 redness; sparkling llkx to be hot mmx darkness ksx roaring, seething; burning lxn pure, innocent px snare, danger xp 89 shut up; body pwg silence, whisper hmmd children p+ 90 mem: water mym very silent mmwd king: a title oftiphareth klm basket ls general, universal, collective yllk manna; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a hut, tent hkws pekht: gextension h hh)p 92 terro

ALEISTER CROWLEY TAO TEH KING

ilege. 18 chapter xvi the withdrawal to the root. 1. emptiness must be perfect, and silence made absolute with tireless strength. all things pass through the period of action; then they return to repose. they grow, bud, blossom and fruit; then they return to the root. this return to the root is this state which we name silence; and this silence is witness of their fulfilment. 2. this cycle is the universal law. to know((and acquiescence in) it is the part of intelligence; to ignore it((or to rebel against it) bringeth folly of action, whereof the end is madness. to know it bringeth understanding and peace; and these lead to the identification of the self with the not-self. this identification maketh man a king; and this kingliness groweth unto godhood. that godhood beareth fruit in the mas

ringeth wealth((teh) to the district, prosperity((teh) to the state, great fortune((teh) let it be the law of the kingdom, and all men will increase in virtue( teh. teh is always the magick power; it need not be explained diversely as in the text) 3. thus we observe its effect in every case, as to the person, the family, the district, the state, and the kingdom. 4. how do i know that this is thus universal under heaven? by experience. 60 chapter lv the spell of the mystery. 1. he that hath the magick powers((teh) of the tao is like a young child. insects will not sting him or beasts or birds of prey attack him. 2. the young child's bones are tender and its sinews are elastic, but its grasp is firm((a baby can hang from a bough for quite an indefinitely long period. this is because of monke

o is compelled to fight at any point has lost the initiative at the point) which is beyond price. thus when the lines actually engage, he who regretteth the necessity is the victor. 75 chapter lxx the difficulty of right apprehension. 1. my words are easy to understand and to perform; but is there anyone in the world who can understand them and perform them? 2. my words derive from a creative and universal principle, in accord with the one law. men, not knowing these, understand me not. 3. few are they that understand me; therefore am i the more to be valued. the wise man weareth sack-cloth, but guardeth his jewel in his bosom. 76 chapter lxxi the distemper of knowledge. 1. to know, yet to know nothing, is the highest; not to know, yet to pretend to knowledge, is a distemper. 2. painful is

ALEISTER CROWLEY THE LOST CONTINENT

it is possible to reach an eleventh stage wherein the zro takes human form, and lives! opinion is divided as to whether this was not actually done by a certain magician at the time of the passing of atlas. in any case, i beg the reader to remember that i have only described one seventh of the virtues of zro, and i have even omitted this, that in its ninth stage it is not only food and drink, but universal medicine, if properly understood. for zro is also a vision and a voice! now the muscles of the people of atlas are the muscles of giants, and yet they do one thing only. and this thing is combined by the wisdom of the magicians, so that it is at the same time work, exercise, sport, game, pleasure, and all else that may fulfill life. this work never ceases. it has these parts: 1. working

ay the zro began to disintegrate. the magicians then began to seek a means of making this state permanent. but in this they failed* so that knives had always to be replaced twice weekly; but in the course of their failures they discovered the infinitely more valuable eighth and ninth stages of zro. tradition has preserved a hint of their efforts in alchemy with its problems of the fixation of the universal mercury, the secret of perpetual motion, and 'potable gold--the universal medicine. it has been theoretically determined towards the end of the tenth state, that zro should be a solid, but whether this was confirmed is beyond my knowledge. to return to the main magical theory, the quintessence, said they, or universal substance (which some strove to identify with hyle, others with the lu

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

nes cannot enclose a space, we mean no more than we are unable to think of them as doing so. the truth of the statement depends, consequently, on that of the hypothesis that our minds bear witness to truth. yet the insane man may be unable to think that he is not the victim of mysterious persecution. we find that no reason for believing him. it is useless to reply that mathematical truths receive universal consent, because they do not. it is a matter of elaborate and tedious training to persuade even the few people when we teach of the truth of the simplest theorems in geometry. there are very few people living who are convinced- or even aware- of the more recondite results of analysis. it is no reply to this criticism to say that all men can be convinced if they are sufficiently trained

dentical with the ego, and all things dissolve into a formless essence characterized by knowledge and bliss. but this early stage of samadhi is an illusion, a sort of drunken dizziness (so in sexual love, the ecstasy abolishes the ego, apparently; it forgets that duality was its cause, and must be equally real with itself, in one sense or another. but subsequent samadhi teaches the adept that his universal instantaneous unity exists as "none and two; and he learns that his samadhi is peculiar to himself as well as common to all. he becomes able to experience the truth of the statements in the book of the law, the nature of nuith and hadith, and of himself as a star, unique, individual, and eternal, but yet a part of the body of nuith, and therefore identical with all other stars in that re

. he realizes himself as the "bed in working" of nuith and hadit, as a particular form assumed by the latter for the sake of variety in his "play" with the former; and he partakes in this play by his self-realization, which he synthesizes from the "events of his life. he understands that these events are the resultant of the universe as applied to him, so that his experience is equally unique and universal, each star being the centre of the cosmos, and the cosmos applicable as a whole to each star. the experiences of each angle of a triangle are common to all, for one can express any relation as a function of any angle, at will. each may be taken as the starting-point of the study of the properties to the triangle. but each angle is necessary to the triangle, and each is equally important

ntradictions, the conditions of consciousness being other than those obtaining normally. the vision developed gradually. it was repeated on so many occasions that i am unable to say at what period it may be called complete. the beginning, however, is clear enough in my memory. i was on a retirement in a cottage overlooking lake pasquaney in new hampshire. i lost consciousness of everything but an universal space in which were innumerable bright points, and i realized this as a physical representation of the universe, in what i may call its essential structure. i exclaimed "nothingness, with twinkles" i concentrated upon this vision, with the result that the void space which had been the principal element of it diminished in importance; space appeared to be ablaze, yet the radiant points we

om everybody; when he presents conclusions which conflict with popular credence or prejudice; when he employs a language which is not generally intelligible to all; in such cases he must be content to appeal to the few. he must wait for the world to awake to the value of his work. the greater he is, the more individual and the less intelligible he will appear to be, although in reality he is more universal and more simple than anybody. he must be indifferent to anything but his own integrity in the realization and imagination of himself. al ii,22 "i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, t

ALEISTER CROWLEY THE OTO GNOSTIC MASS

sticae catholicae canon missae edited from the ancient documents in assyrian and greek by the master therion crowley composed the o.t.o. gnostic mass on a visit to moscow in 1915 e.v. it is the central ritual of the o.t.o, public and private. he gave it its first publication in new york in the international several years later. variant versions subsequently appeared in the equinox iii(1 (detroit: universal, 1919) and in magick in theory and practice (paris: lecram, 1929. this edition of the gnostic mass is a composite of the three versions. prepared by frater halayl, it was first published in the journal ecclesia gnostica i(3, and is here republished with frater halayl's annotations--h.b. i of the furnishings of the temple in the east, that is, in the direction of boleskine, which is situa

hand and the cup in her left. the priest presents the lance, which she kisses eleven times. she then holds it to her breast, while the priest, falling at her knees, kisses them, his arms stretched along her thighs. he remains in this adoration while the deacon intones the collects. all stand to order, with the dieu garde, that is, feet square, hands, with linked thumbs, held loosely. this is the universal position when standing, unless other direction is given. v of the office of the collects which are eleven in number the sun the deacon: lord visible and sensible of whom this earth is but a frozen spark turning about thee with annual and diurnal motion, source of light, source of life, let thy perpetual radiance hearten us to continual labour and enjoyment; so that as we are constant par

he goes out, the deacon and children following, into the tomb of the west. music (voluntary) note: the priestess and other officers never partake of the sacrament, they being as it were part of the priest himself. note: certain secret formulae of this mass are taught to the priest in his ordination. notes on the text i= the international xii(3, march 9 8, new york be= the equinox iii(1 (detroit: universal, 1919) mtp= magick in theory and practice (paris: lecram, 929) 1``awaiting' instead of``await' in i& be. 2. one possible interpretation of this muddled description: artwork 3' comes after``the, instead of before, in i& be. 4' after' in i& be. 5' comes after``censer' instead of before``with' in mtp. 6. spelt``ambiance' in mtp. 7. usually spelt``ptah. 8``we do, instead of``do we, in mtp. 9

ALEISTER CROWLEY THE SWORD OF SONG

sis of wilful ignorance! we may think, perhaps, that browning is hedging when, in the last paragraph, he says: for blougram, he believed, say, half he spoke* and hints at some deeper ground. it is useless to say, this is blougram and not browning. browning could hardly have described the dilemma without seeing it. what he really believes is, perhaps, a mystery. that browning, however, believes in universal salvation, though he nowhere (so far as i know) gives his reasons, save as they are summarised in the last lines of the below-quoted passage, is evident from the last stanza of apparent failure, and from his final pronouncement of the pope on guido, represented in browning s masterpiece as a judas without the decency to hang himself. so (i.e, by suddenness of fate) may the truth be flash

in of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if personality be indeed delusion, then theft becomes impossible, and to forbid it is absurd. we may argue that even so temporary theft may exist; and that this is so is to my mind no doubt the case. all theft is temporary, since even a millionaire must die; also it is universal, since even a buddha must breathe. the third precept this precept, against adultery, i shall touch but lightly. not that i consider the subject unpleasant far from it! but since the english section of my readers, having unclean minds, will otherwise find a fulcrum therein for their favourite game of slander. let it suffice if i say that the buddha in spite of the ridiculous membrane lege

the moment of passing the final proofs i am informed that the character of judas has been rehabilitated by mr. stead (and rightly: is mr. abington* paid with a rope) and the defence of satan undertaken by a young society lady authoress a miss corelli who represents him as an angel of light, i.e. one who has been introduced to the prince of wales. but surely there is some one who is the object of universal reprobation among christians? permit me to offer myself as a candidate. sink, i beseech you, these sectarian differences, and combine to declare me at least anathema maranatha. 602. pangs of death.70 dr. maudsley demands a panegyric upon death. it is true that evolution may bring us a moral sense of astonishing delicacy and beauty. but we are not there yet. a talented but debauched irish

ALEISTER CROWLEY EQ I 1

th their ordinary life; and their further plans will be explained fully as opportunity permits. any person desirous of entering into the communication with the a. a. may do so by addressing a letter to the chancellor of the order, at the offices of this paper. 3 an account of a. a. first written in the language of his period by the councillor von eckartshausen and now revised and rewritten in the universal cipher 5 a. a. official publication in class c. issued by order: d.d.s. 7= 4 o.s.v. 6= 5 n.s.f. 5= 6 6 illustration opposite to this page: a collotype in gray-black on an embossed inset rectangle. this is a figure in neophyte robe, face forward. the figure is vertical, frontal with hood down and triangle atop forehead. left arm hangs down vertically. right hand with index finger to lips

interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. 9 finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial obser

hich people were justified in rejecting as unpleasant? i took up again my books on optics and studied the whole subject anew from the beginning. even as i worked, a fear grew upon me: i felt that there was another height before me to climb, and that the last bit of the road would probably be the steepest of all. in the gospels" he went on, in a low, reverent voice "many things are symbolic and of universal application, and it alway seemed to me significant that the hill of calvary came at the end of the long journey. but i shrank from another prolonged effort; i said to myself that i couldn't face another task like 75 the last. but, all the while, i had a sort of uncomfortable prescience that the hardest part of my life's work lay before me "one day, a casual statement stirred me profoundl

the "nominal christians" are to-day; for (at present) i have been able to devise no mechanism for excluding them. rather, perhaps, should i seek to find them a niche in the shrine, just as hinduism provides alike for those capable of the upanishads and those whose intelligence hardly reaches to the tantras. in short, one must abandon the reality of religion for a sham, so that the religion may be universal enough for those few who are capable of its reality to nestle to its breast, and nurse their nature on its starry milk. but we anticipate! my message is then twofold; to the greasy "bourgeois" i preach discontent; i shock him, i stagger him, i cut away earth from under his feet, i turn him upside down, i give him hashish and make him run amok, i twitch his buttocks with the red-hot tongs

re them like dried leaves in the fire, and fade from the firmament of our minds as the stars of night before the rising sun. now, if it were possible to induce these states of ecstasy or hallucination, or whatever we care to call them, at will, so to speak, we should have accomplished what was once called, and what is still known as, the great work, and have discovered the stone of the wise, that universal dissolvent. sorrow would cease and give way to joy, and joy to a bliss quite unimaginable to all who have not as yet experienced it. st. john of the cross, writing of the "intuitions" by which god reaches the soul, says: 147 "they enrich us marvellously. a single one of them may be sufficient to abolish at a stroke certain imperfections of which the soul during its whole life has vainly

ALEISTER CROWLEY EQ I 5

hb:tzaddi-final 28 7 xviii 100 q hb:qof 29 8 xix 200 r hb:resh 30 9 xx 300 sh hb:shin 31 the animal soul hb:shin hb:peh hb:nun 10 xxi 400 th hb:taw 32 400 hb:taw 32bis 300 hb:shin 31bis_ weh note: in the above, col xviii. head has been corrected and col. xvii, item 2 has been corrected- all typo's in original. note additionally that col. xviii, item 1 "the self" is not the separate self, but the universal self, not distinct in traditional qabalah from the single divinity. the temple of solomon the king (continued) great as were frater p.'s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in a lifetime, satisfied as himself was_ in a sense_ with his own progress, it was yet not by these

ALEISTER CROWLEY EQ I 5

.m. the cry of the 20th aethyr, which is called khr the dew that was upon the face of the stone is gone, and it is become like a pool of clear golden water. and now the light is come into the rosy cross. yet all that i see is the night, with the stars therein, as they appear through a telescope. 41 and there cometh a peacock into the stone, filling the whole aire. it is like the vision called the universal peacock, or, rather, like a representation of that vision. and now there are countless clouds of white angels filling the aire as the peacock dissolves. now behind the angels are archangels with trumpets. these cause all things to appear at once, so that there is a tremendous confusion of images. and now i perceive that all these things are but veils of the wheel, for they all gather the

rice 31, and in them are set the two eyes of horus (ayin means an eye) for, if it were not so, the arrow could not pierce the rainbow, and there could be no poise in the balance, and the great book should never be unsealed. but this is she that poureth the water of life upon her head, whence it floweth to fructify the earth. but now the whole aethyr is the most brilliant peacock blue. it "is" the universal peacock that i behold. 118 and there is a voice: is not this bird the bird of juno, that is an hundred, and thirty, and six? and therefore is she the mate of jupiter.20 and now the peacock's head is again changed into a woman's head sparkling and coruscating with its own light of gems. but i look upwards, seeing that she is called the footstool of the holy one, even as binah is called hi

venteenth key of the tarot, as the star of mercury. and the light of it cometh from the path of aleph. and the letter cheth is also involved in the interpretation of this star, and the paths of h and vau are the separations which this star unites. and in the heart of the star is an exceeding splendour- a god standing upon the moon, brilliant beyond imagining. 123 it is like unto the vision of the universal mercury. but this is the fixed mercury, and h and vau are the perfected sulphur and salt. but now i come into the centre of the maze, and whirling dust of stars and great forgotten gods. it is the whirling svastika which throws off all these things, for the svastika is in aleph by its shape and number, and in beth by the position of the arms of the magician, and in gimel because of the s

e womb of its mother, that art not yet ready for the light. and the vision overcometh me. my sense is stunned; my sight is blasted; my hearing is dulled. and a voice cometh: thou didst seek the remedy of sorrow; therefore all sorrow is thy portion. this is that which is written "god hath laid upon him the iniquity of us all" for as thy blood is mingled in the cup of babalon, so is thine heart the universal heart. yet is it bound about with the green serpent, the serpent of delight. it is shown me that this heart is the heart that rejoiceth, and the serpent is the serpent of death for herein all the symbols are interchangeable, for each one containeth in itself 135 its own opposite. and this is the great mystery of the supernals that are beyond the abyss. for below the abyss, contradiction

he mystery of iniquity, that there was ever a beginning at all. and this magus casteth forth, by the might of his four weapons, veil after veil; a thousand shining colours, ripping and tearing the aethyr, so that it is like jagged saws, or like broken teeth in the face of a young girl, or like disruption, or 144 madness. there is a horrible grinding sound, maddening. this is the mill in which the universal substance, which is ether, was ground down into matter. the seer prayeth that a cloud may come between him and the sun, so that he may shut out the terror of the vision. and he is afire; he is terribly athirst; and no help can come to him, for the shew-stone blazeth ever with the fury and the torment and the blackness, and the stench of human flesh. the bowels of little children are torn

ALEISTER CROWLEY EQUINOX EQ I 1 2

hrough direct action upon the heart muscle. the pupil is generally somewhat dilated. death from acute poisoning is extremely rare, and recovery has occurred after enormous doses. the continued abuse of hashish by natives of the east sometimes leads to mania and dementia, but does not cause the same disturbance of nutrition that opium does; and the habitual use of small quantities, which is almost universal in some eastern countries, does not appear to be detrimental to health. cannabis americana is employed for the same medicinal purposes as cannabis indica, which is frequently used as a hypnotic in cases of sleeplessness, in nervous exhaustion, and as a sedative in patients suffering from pain. its greatest use has perhaps been in the treatment of various nervous and mental diseases, alth

es, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. the whole formulating the ankh the key of life! i gave moreover the signs of the grades from 0 0 to 7 4 then did i take upon myself the great obligation as follows: i. i, o.m.&c. a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: ii. that i will lead a pure life, as a devoted servant

pit opened, and my whole position was turned. i saw my life from the dawn of consciousness till now as a gigantic "pose" my very love of truth assumed for the benefit of my biographer! all these strange things suffered and enjoyed for no better purpose than to seem a great man. one cannot express the horror of this thought; it is the thought that murders the soul and there is no answer to it. so universal is it that it is impossible to prove the contrary. so one must play the man, and master it and kill it utterly, burying it in that putrid hell from which it sprang. luckily i have dealt with it before. once when i lived at paddington j--s and f--r were with me taking, and, when they went, thoughtfully left this devil-thought behind the agony is with me yet. 84 that, though, was only a y

ALEISTER CROWLEY EQUINOX EQ I 2 2

et out on his mystic quest towards that goal which he had seen, and which seemed so near; and yet, as we shall learn, proved to be so far away. in the first volume of the diaries, we find him deep in the study of the alchemistic philosophers. poring over paracelsus, benedictus figulus, eugenius and eirenaeus philalethes, he sought the alchemical azoth, the catholicon, the sperm of the world, that universal medicine in which is contained all other medicines and the first principle of all substances. in agony and joy he sought to fix the volatile, and transmute the formless human race into the dual child of the mystic cross of light, that is to say, to solve the problem of the perfect man. fludd, bonaventura, lully, valentinus, flamel, geber, plotinus, ammonius, iamblichus and dionysius were

rom the earnest works as easily as a "bart's" student can sort hair-restoring pamphlets and blackhead eradicators from lectures and essays by lister and m ller. thus frenziedly, at the age of twenty-two, p. set out on the quest of the philosopher's stone. visita interiora terrae rectificando invenies occultam lapidem veram medicinam; this is indeed the true medicine of souls; and so p. sought the universal solvent vitriolum, and equated the seven letters in vitriol, sulphur, 235 and mercury with the alchemical powers of the seven planets; precipitating the salt from the four elements- subtilis, aqua, lux, terra; and mingling flatus, ignis, aqua, and terra, smote them with the cross of hidden mystery, and cried "fiat lux" youth strides on with hasty step, and by summer of this year- 1898- w

a fact, is of equal value so 295 long as it is conditioned in time; and that a dream is of as real a nature as awakenment, but on a different plane in existence, the conditions of which can alone be judged and measured by experimental science. science advances by means of accumulating facts and consolidating them, the grand generalisation of which merges into a theory when it has been accepted by universal inference. thus, i infer that catching a ball is not a necessary sequitur to throwing a ball up in the air; however, if i had never thrown a ball up in my life, and suddenly commenced doing so, and invariably caught it, probably after the nine hundred and ninety-nine billionth time i might be excused if i considered that catching balls was a necessary law of nature.28 yet nevertheless if

d in the methods of science would imagine that any law of nature was really violated thereby. he would simply set to work to investigate the conditions under which so highly unexpected an occurrence took place; and thereby enlarge his experience and modify his hitherto unduly narrow conception of the laws of nature- huxley "essay on hume" p. 155 "a philosopher has declared that he would discredit universal testimony rather than believe in the resurrection of a dead person, but his speech was rash, for it is on the faith of before the birth of copernicus the sun was universally considered to be a body moving round the earth; it was a fact, and probably whilst it lasted the most universal fact the mind of man has ever accepted; but since that illuminated sage arose, it has been shown to be a

es differ from the world of those who still lie bound therein. it is possible to conceive of a child being born blind (in a race of blind people) obtaining the use of its eyes when an old man, and thereupon entering a new world; why, therefore, should it be impossible to conceive of a man with all his senses perfect obtaining another sense or entering into another dimension.32 the blind man, if a universal testimony that he believed in the impossibility of the resurrection. supposing such an occurrence was proved, what would follow? must we deny evidence, or renounce reason? it would be absurd to say so. we should simply infer that we were wrong in supposing resurrection to be impossible- e. l vi "the doctrine of transcendent magic" pp. 121, 158, also p. 192 "also see" capt. j. f. c. fulle

ALEISTER CROWLEY EQUINOX EQ I 2

eriencing a dhyana it is necessarily single. certain mystical methods may teach us to retain the image; but the criterion of true dhyana is the singleness, so totally opposed as it is to the vague and varying phantoms of the "astral plane" the new consciousness resulting from the combination is, too, always a simple one. even where it is infinitely complex, as in atmadarshana or the vision of the universal 65 peacock, its oneness is the truer of these two contradictory truths. so for the matter of time and space. all time is filled; all space is filled; the phenomenon is infinite and eternal. this is true even though its singleness makes the duration of the phenomenon but one minimum cogitabile. in short, it is experienced in some other kind of time, some other kind of space. there is noth

mmutable it abides, stronger than ever in its silence and vastness; and- o unhappy one "that which can be thought is not true" thou hast taken thee the lies, those little foxes that spoil the grapes. lie after lie thou has suppressed; and what hast thou achieved? thou hast smitten all the illusions- o miserable slave! all thou hast done is to harmonise and weld all the lies and illusions into one universal lie, one infinite illusion. it is one; there is nothing to oppose to it. thou art ten million-fold more in the grip of maya than ever, thou who callest thyself parabrahma, hua, iao! the mystic states of this grade are the final and perfect identity of the self with the holy guardian angel, the vision 80 of pan, the four formless states of buddhism, namely, samadhi upon consciousness, spa

thee" for "me" and "me" for "thee) there as i stood, a mask of solitude hiding a face wried as a satyr's, rolled that ocean into space. xvii then did i build an altar on the shore of oyster-shells, and ringed it round with star-fish. thither a green flame i bore of phosphor foam, and strewed the ground with dew-drops, children of my wand, whose core was trembling steel electric that made spin the universal wheel. xviii with that a goat came running from the cave that lurked below the tall white cliff. 98 thy name! cried i. the answer that gave was but one tempest-whisper "if" ah, then! his tongue to his black palate clave; for on soul's curtain is written this one certainty that naught is certain! xix so then i caught that goat up in a kiss. and cried io pan! io pan! io pan! then all this

m my unpleasant situation "but the shame of me, as i slunk away down the streets! i would not go home that night at all, ashamed to face my own servants "i told myself, in the end, that this was a rare accident; but for all that there must have remained a slight stain upon the mirror of perfect chivalry. in the old days when they taught logic in the schools one learnt how delicate a flower was a 'universal affirmative "it was some uneventful months after this 'tragedy of the ideal' that i was again walking home very late. i had been to the jardin des plantes in the afternoon, and, dining in that quarter, had stayed lingering on the bridge watching the seine. the moon dropped down behind the houses- with a start i realised that i must go home. there was some danger, you understand, of footp

diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation- 4. in the worlds- assiah: in the taro, the princess- the throne of the spirit: in the tetragram, the he final, and in symbolic language- the daughter: in the cycle of life (birth, life, death, resurrection, the forth; in the keys of the book universal, the empress, kappa-omicron-rho-eta kappa-omicron-sigma-mu-omicron-upsilon, the virgin of the world, venus, aphrodite: centrum in trigonis centri- by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths;

ALEISTER CROWLEY EQUINOX EQ I 3 2

ut to the aspirant that the vault is lit by the rays of the symbolic rose, and that in the middle of the vault stands the circular altar6 with these devices: a.g.r.c "ad gloriam rosae crucis" or a.c.r.g "ad crucis rosae gloriam" followed by "hoc universi compendium unius mihi sepulchrum feci "ie "unto the glory of the rosy cross, i have constructed this sepulchre for myself as a compendium of the universal unity" the rest of the altar symbolism is explained in the diagram. after this explanation a prayer is offered up, and the "third adept" hands to the aspirant the chain from the altar, bidding him accept it as a bond of "suffering and self-sacrifice" the "second adept" takes the dagger and cup from the altar, and, dipping the dagger in the cup, marks a cross on the aspirant's forehead, a

hair-brush to beat him &c &c. query: was i totally obsessed? the second is: invoking the angels of earth i obtained a wonderful effect. the angel, my guide, treated me with great contempt and was very rude and truthful. he shewed me divers things. in the centre of the earth is formulated the rose and cross. now the rose is the absolute self-sacrifice, the merging of "all" in the 0 (negative) the universal 249 principle of generation through change("not" merely the feminine, and the universal light "khabs" the cross is the extension or pekht principle. now i should have learned more but my attention wandered. this closes the four elemental visions: prosecuted, alas! with what weakness, fatuity, and folly! and, lastly, the following, which is of considerable interest: i. in the afternoon sh

s i able to stand in my sephiroth: and the crown of twelve stars "was upon my head! i then went into the centre of the earth (i suppose) and "stood upon the" 250 top of an high mountain. the many dragons and guardians i was able to overpower by "authority" now the mount was of glistening whiteness, exceeding white as snow: yet dead and unluminous. and i beheld a vision, even like unto that of the universal mercury;48 and i learnt that i myself was sulphur and unmercurial. now having attained the mercurialising of my sulphur i was able (in my vision) to fecundate the mountain (of salt. and it was instantly transmuted into gold. what came ye out into the wilderness for to see? no: into living, glowing, molten light: the light that redeemeth the material world! so i returned: having difficult

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in of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if personality be indeed delusion, then theft becomes impossible, and to forbid it is absurd. we may argue that even so temporary theft may exist; and that this is so is to my mind no doubt the case. all theft is temporary, since even a millionaire must die; also it is universal, since even a buddha must breathe. 306 the third precept. this precept, against adultery, i shall touch but lightly. not that i consider the subject unpleasant_ far from it_ but since the english section of my readers, having unclean minds, will otherwise find a fulcrum therein for their favourite game of slander. let it suffice if i say that the buddha_ in spite of the ridiculous membra

led warrior of steel; o thou bloody dew of the field of slaughter and death! i rejoice, yea, i shout with gladness! till the music of my throat smiteth the hills as a crescent moon waketh a nightly field of sleeping comets, at the glory and splendour of thy name. 9. ah! but i rejoice in thee, o thou my god; thou jewel-work of snow on the limbs of night; thou elaboration of oneness; thou shower of universal suns: yea, i rejoice in thee, thou gorgeous, thou wildering one; o thou great lion roaring over a sea of blood! i rejoice, yea, i shout with gladness! till the wild thunder of my praise breaketh down, as a satyr doth a babe, the nine and ninety gates of thy power, in the glory and splendour of thy name. 10. ah! but i rejoice in thee, o thou my god; thou ambrosia-yielding rose of the worl

g most mournfully against the dead shore in the darkness. yet in the sob of the wind do i hear thy name, that quickeneth the cold lips of death to life. 2. o woe unto me, my god, woe unto me; for all my for all my praise is as the song of a bird that is ensnared in the network or the winds, and cast adown the drowning depths of night. yet in the faltering notes of my music do i mark the melody of universal truth. 3. o woe unto me, my god, woe unto me; for all my works are as a coiled-up sleeper who hath overslept the day, even the dawn that hovereth as a hawk in the void. yet in the gloom of mine awakening do i see, across the breasts of night, thy shadowed form. 4. o woe unto me, my god, woe unto me; for all my labours are as weary oxen laggard and sore stricken with the goad, ploughing b

s a distinctly notable addition to modern fiction, and mr. smith and mr. sutton have done their work conscientiously and well. the secret of the sphinx is revealed by a narrative of a curious combination of circumstances, in which the magic ring of moses is given a conspicuous place_ the scotsman "a vividly drawn and fascinating picture of life in egypt and the desert, and interprets on broad and universal principles the 'wisdom of the egyptians' in which moses was learned_ light. the living wheel. by t. i. uniacke. a drama in five acts. crown 8vo. 3s. 6d "this is one of the most remarkable books that i have read for many a long day. a daring book, a puzzling book, one that suggests more than it says, and raises questions innumerable to which it supplies no answers" w.t.stead in the review

nus. ancient and modern methods. neoplatonism. matter. the universe. individuality. the problem of evil. providence and the individual. demons and the demonic faculty. concerning love and emotions. substance or corporeal essence. time and eternity. doctrine of the soul. individuality. incarnation or descension. intelligence, and the intelligible world. primal categories or elements of the notion. universal number. number and unity. time and space in eternity. ideal functions of time and space. universal differentiation. intelligence and the one. the one. potential import of the doctrine of unity "for the professed student of philosophy, plotinus still remains the most important of the neo-platonists, and his theories cannot be neglected. mr. whitby has presented them in an admirably concis

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ur elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx;

self by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas. o not of this! of all the flowers in god's field we name not this. our lips are sealed in that the universal key lieth within its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will's command, to know that view beyond the veil. o petty purities and pale, these visions

of beauty must naturally take possession of an enormous space in a spiritual temperament such as i have invented. harmony, balance of line, fine cadence in movement, appear to the dreamer as necessities, as duties, not only for all beings of creation, but for himself, the dreamer, who finds himself at this period of the crisis endowed with a marvellous aptitude for understanding the immortal and universal rhythm. and if our fanatic lacks personal beauty, do not think he suffers long from the avowal to which he is obliged, or that he regards himself as a discordant note in the world of harmony and beauty improvised by his imagination. the sophisms of hashish are numerous and admirable, tending as a rule to optimism, and one of the 99 principal and the most efficacious is that which transfo

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ual fire of a thousand chrysolites. to sight, to taste it was metheglin, such as never mantled in the cups of the valhalla. hasheesh i called the "drug of travel" and i had only to direct my thoughts strongly toward a particular part of the world previously to swallowing my bolus to make my whole fantasia in the strongest possible degree topographical. there are two facts which i have verified as universal by repeated experiment, which fall into their place here as aptly ass then can in the course of my narrative. first: at two different times, when body and mind are apparently in precisely analogous states, when all circumstances, exterior and interior, do not differ tangibly in the smallest respect, the same dose of the same preparation of hasheesh will frequently produce diametrically o

iginal pang. it is this persistency of impressions which explains the fact of the hasheesh state, after a certain time, growing more and more every day a thing of agony. it is not because the body becomes worn out by repeated nervous shocks; with some constitutions, indeed, this wearing may occur; it never did with me, as i have said, even to the extent 266 of producing muscular weakness, yet the universal law of constantly acceleration diabolisation of visions held good as much in my case as in any others; but a thing of horror once experienced became a kappa tau nu mu alpha epsilon sigma alpha epsilon iota, an inalienable dower of hell; it was certain to reproduce itself in some- to god be the thanks if not in all- future visions. i had seen, for instance, in one of my states of ecstasy

f the most wondrous of the hasheesh disclosed states of mind. the realm of that stimulus is no vagary; it as much exists and england. we are never so absurd as to expect to see insane men by the dozen all holding to the same hallucination without having had any communication with each other. as i said once previously, after my acquaintance with the realm of witchery had become, probably, about as universal as anybody's, when i chanced to be called to take care of some one making the experiment for the first time (and i always was called, by the faintest word, often by a mere look, i could tell exactly the place that my patient had reached, and treat him accordingly. many a time, by some expression which other bystanders thought ineffably puerile, have i recongised the landmark of a field o

uman affliction. the chancellor of the exchequer need not worry about his third of a million yearly from the stamp duty. no country ever yet lost money by driving out its bloodsuckers, and saving its citizens from the penalties of ignorance. a. c. the magnetic mirror. by dr. carolus rex. 1"s" this little work is very skillfully written; it is intended to induce members of the higher grades of the universal order of b. f. to pay "dr "carolus "rex" sums of from two to twenty guineas for "magic mirrors" which we hope are worth as many pence. professor jacobus imperator. 345 glaziers' houses: or, the shaving of shagpat i will write him a very taunting letter "as you like it" in these latter days, when (too often) a newspaper proprietor is like a buddhist monk, afraid to scratch his head lest h

ALEISTER CROWLEY EQUINOX EQ I 4 3

of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of th

. contents_ god in the trees; or the infinite mind in nature. the god in yourself. the doctor within. mental medicine. faith; or, being led of the spirit. the material mind "v" the spiritual mind. what are spiritual gifts? healthy and unhealthy spirit communion. spells; or, the law of change. immortality in the flesh. regeneration; or, being born again. the process of re-embodiment. re-embodiment universal in nature. the mystery of sleep. where you travel when you sleep. prayer in all ages. the church of silent demand "the essays of prentice mulford embody a peculiar philosophy, and represent a peculiar phase of insight into the mystery which surrounds man. the essays were the work, as the insight was the gift, of a man who owed nothing to books, perhaps not much to what is ordinarily mean

ALEISTER CROWLEY EQUINOX EQ I 4

ections of the sun are seen, but the substance is the same; similarly individuals, like cups, are innumerable, but the vivifying spirit like the sun is one. 49. all this universe, moveable or immoveable, has come out of intelligence. renouncing everything else, take shelter of it. 50. as space pervades a jar both in and out, similarly within and beyond this ever-changing universe there exists one universal spirit. 58. since from knowledge of that cause of the universe, ignorance is destroyed, therefore the spirit is knowledge; and this knowledge is everlasting. 59. that spirit from which this manifold universe existing in time takes its origin is one, and unthinkable. 31 shiva sanhita, ii, 43, 45, 51. 32 work and the effects of work; the so-called law of cause and effect in the moral and p

th a brahman teacher (2) to live as a grihastha- to rear a family and carry out the obligatory sacrifices (3) to live as a v naprastha- to withdraw into solitude and meditate (4) to live as a sanny sin- to await the spirit's release into the supreme spirit. 34 at the time of the pralaya. 62. having renounced all false desires and chains, the sanny si and yogi see certainly in their own spirit the universal spirit. 63. having seen the spirit that brings forth happiness in their own spirit, they forget this universe, and enjoy the ineffable bliss of sam dhi.35 as in the west there are various systems of magic, so in the east are there various systems of yoga, each of which purports to lead the aspirant from the realm of m y to that of truth in sam dhi. the most important of these are: 1. gan

god-illumined adept. he fully realized that to admit into his argument the comment of god was to erase all hope of deliverance from the text, and therefore, though he had become the buddha, nevertheless, in his selflessness he stooped down to the level of the lowest of mankind, and abandoning as dross the stupendous powers he had acquired, helped his fellows to realize the right path by the most universal of all symbols- the woe of the world, the sorrow of mankind. like the ved ntist, he saw that the crux of the whole trouble was ignorance (avijj. dispel this ignorance, and illumination would take its place, that insight into the real nature of things, which, little by little, leads the aspirant out of the world of birth and death, the world of sams ra, into that inscrutable nibb na where

it atman, conscience, 131 of soul; and a selecting power, which however is strenuously denied by the rigid law of cause and effect. however the mental eyes of the vast majority of his followers were not so clear as to pierce far into the darkness of metaphysical philosophy, and so it happened that, where the idealism of the ved nta had failed the realism of buddhism succeeded.211 this denial of a universal atman, and a personal atman, soon brought the ethical and philosophical arguments of gotama up against a brick wall (kant's" priori. as we have seen he could not prop up a fictitious beginning by the supposition of the former, and he dared not use nibb na as such, though in truth the beginning is just as incomprehensible with out without an atman. but, in spite of his having denied the l

ion, namely the "practical" difference between the karma minus atman of the buddhists and the karma plus atman of the later ved ntists? the brahman's idea, at first, was of one complete whole, this, as the comment supplanted the text, got frayed into innumerable units of atmans, which, on account of karma, were born again and again until karma was used up and the individual atman went back to the universal atman. buddha erasing the atman, though he refused to discuss the beginning, postulates nibb na as the end, which fact conversely also postulates the beginning as nibb na. therefore we have all things originating from an "x" sign, atman, nibb na, god, ain or first cause, and eventually returning to this primordial equilibrium. the difficulty which now remains is the bridging over of this

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fed, he rushed alone through tower and tomb. the myriad men, the cohorts armed, are shred like husks: the ensanguine brand leaps like a flame, a flame encharmed to fire the pyramid heaven-spanned wherein dead pharaoh sits and stares, swathed in the wrappings of the tomb, with eyes whose horror flits and flares like corpse-lights glimmering in the gloom till all's a blaze, one roar of flame, death universal, locked and linked- aha! one names the awful name- the twin red planets are extinct["a pause["the lamp burns out, and darkness covers all [leader of the chorus "secretly removes hell-broth vase" 9 part ii "the temple in darkness" magister templi. 1< brother aquarius, what is the time? aquarius. midni

gain; nothing is of us but the mouldering flesh, whose elements dissolve and merge afresh in earth, air, water, plants, and other men. we finish thus; and all our wretched race shall finish with its cycle, and give place to other beings, with their own time-doom infinite aeons are our kind began; infinite aeons after the last man has joined the mammoth in earth's tomb and womb. we bow down to the universal laws, which never had for man a special clause of cruelty or kindness, love or hate: if toads and vultures are obscene to sight, if tigers burn with beauty and with might, is it by favour or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, all times and for

h and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day's we are wed, we are wild, we are one["the lights go out and the company join in universal dance] hermanubis. silence. typhon. silence. c.i.c.t. 1-333. the secret of the father is in the secret of the son. sphinx. 22-22. and the secret of the son is in the secret of the holy ghost. ganymede. 4444 gloria patri. 42 hebe. et filio. typhon. et spiritui sancto. hermanubis. ut erat in principio. sphinx. et nunc est. c.i.c.t. et erit semper. all. amen. sphinx. fasting. hermanubis. so

swaying stoops and dashes swift to the daisy's dawn of love: and swiftest, o spirit of man, when unto me thou liftest! dawn shakes the molten fire of my delight from the fine flower and fragrance of my tresses! sunset bids darken all my body's light, mixing its music with the sad caresses of the whole world: i wheel in wingless flight through lampless space, the starless wildernesses! beyond the universal bounds that roll, there is the shrine and image of my soul. i am nature and god: i reign, i am, alone. none other may abide apart: they perish, drawn into me, into my being grown. none other bosom is, to bear, to nourish, to be: the heart of all beneath my zone of blue and gold is scarlet-bright to cherish my own life's being, that is, and is not other; for i am god and nature and thy mo

the author, and all the original engravings" 8vo, 406 pp "cloth" 1896 (pub. 15"s. postage free. 10"s" 6"d" the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realsation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of th

ALEISTER CROWLEY EQUINOX EQ I 6

ass a. imprimatur: n. fra a. a. liber cheth vel vallum abiegni svb figvra clvi 1. this is the secret of the holy graal, that is the sacred vessel of our lady the scarlet woman, babalon the mother of abominations, the bride of chaos, that rideth upon our lord the beast. 2. thou shalt drain out thy blood that is thy life into the golden cup of her fornication. 3. thou shalt mingle thy life with the universal life. thou shalt keep not back one drop. 4. then shall thy brain be dumb, and thy heart beat no more, and all thy life shall go from thee; and thou shalt be cast out upon the midden, and the birds of the air shall feast upon thy flesh, and thy bones shall whiten in the sun. 5. then shall the winds gather themselves together, and bear thee up as it were a little heap of dust in a sheet th

they revelled? she is like a poppy-petal. all the seas of sleep are hidden under the languorous eyelids, whose lashes are long and strong to bruise my heart where her lusts like hornets settle on sacred leaves, on flowers forbidden. she is like a drug of wonder. all the limits of sense dissolve when we fall like snows from the precipice sun-kissed to the black ravines of ice. i am drowned in the universal thunder; the hours disrupt, the aeons involve. ah! not in any mortal mood ends the great verb we conjugate. from the highest hyberbole she doth swerve in an incommensurable curve, and the line of our beatitude is one with the sigil of our fate. 44 pallid, a mummy throned, she sits; the egyptian eyes, the egyptian hair, the band on her brows, the slender hands, all hieroglyphs of a god's

and crown of labour and art, of the mystic quest, of the toil of the saint, the mount on whose slopes the strongest faint, jeanne! suppose that peace of god, that house of delight of the bridegroom and the spouse, were only the calm of the chewing cows, jeanne! suppose that in all the worlds inane there were one thing only vexed and vain, turbulent, troubled, and insane, jeanne! suppose that the universal plan had but one flaw, and that flaw were man! 50 then- even then- we are here, jeanne! we love- we shall die, sweet heart, take cheer, jeanne! we are bound to a fate that brings release; we move in a moil that must one day cease; we shall win to the everlasting peace, jeanne! and how things are, and why, and whence are puzzles for fools that lack the sense of cows- enough of the future

said the great man "but the funny thing is that i am in trouble too "oh! i am sorry "i wonder if you could help. it's this way. sometimes i twiddle my thumbs so- we call that the plus direction: and sometimes "so- the minus direction. now i lost count years and years ago; and so whichever way i twiddle, i may be getting further and further from equality. then how- i ask you- may man attain to the universal equilibrium "wouldn't it be safer not to twiddle at all" suggested rolles meekly "inglorious youth" retorted the brother "base buddhist! so you could never equalize the count! no! my plan is- always to widdle one way. it is an even chance that my way is right "but if you should be wrong "i shall be damned, i suppose" 144 "and if you should succeed, and equalise the count "i have no idea

coups. but the one is acclaimed as a miracle, the other goes unremarked. 161 now in the millions of seances of the last sixty years the "evidential" records can be counted in the fingers of one hand. and it is not antecedently so very improbable that pure chance might dictate correct answers in so small a proportion of cases. further, the spiritists have thrown upon science the task of proving a universal negative. if sir oliver lodge, or professor munsterberg, or lord cholly cauliflower, or mr upthe pole comes to me with a tale of unicorns in piccadilly, i merely humour him. munsterberg, at least, might be dangerous. but i should not investigate his statement, and i certainly should not claim to be able to disprove it on "a priori" grounds. even in the evidential cases, there is so much

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

, the developing urge which eventually merges all units and all groups, until you have that sumtotal of manifestation which can be called nature, or god, and which is the aggregate of all the states of consciousness. this is the god to whom the christian refers when he says "in him we live, and move, and have our being; this is the force, or energy, which the scientist recognises; and this is the universal mind, or the oversoul of the philosopher. this, again, is the intelligent will which controls, formulates, binds, constructs, develops, and brings all to an ultimate perfection. this is that perfection which is inherent in matter itself, and the tendency which is latent in the atom, in man, and in all that is. this interpretation of the evolutionary process does not look upon it as the r

ise our place in the one great body, but we can find some group in which we have our place, some body of people with whom we can cooperate and work, some brother or brothers whom we can succour and assist. it really involves the- 9- the consciousness of the atom copyright 1998 lucis trust conscious contacting of the ideal of brotherhood, and until we have evolved to the stage where our concept is universal it means finding the particular set of brothers whom we can love and help by means of the law of sacrifice and by the transmutation of selfishness into loving service. thus we can co-operate in the general purpose, and participate in the mission of the group. lecture ii the evolution of substance it is obvious that in such a series of lectures as this it would be impossible to deal adequ

in the religious and economic world. everything is passing through a period of transition; the old order changeth; the old way of looking at things is proving false or inadequate; the old expressions of thought seem futile. all that the wise man can do just now is to reserve his opinion, ascertain for himself what appeals to him as truth, and endeavour then to synthesise that particular aspect of universal truth with that aspect which has been accepted by his brother. the atom, then can be predicated as resolving itself into electrons, and can be expressed in terms of force or energy. when you have a centre of energy or activity you are involved in a dual concept; you have that which is the cause of movement or energy, and that which it energises or actuates. this brings us directly into t

o extend the concept still further. it has been said that all evolution proceeds from the homogeneous, through heterogeneity, back again to homogeneity, and it has been pointed out that "evolution is a continually accelerating march of all the particles of the universe which leads them simultaneously, by a path sown with destruction, but uninterrupted and unpausing, from the material atom to that universal consciousness in which omnipotence and omniscience are realised: in a word, to the full realisation of the absolute of god" this proceeds from those minute diversifications which we call molecules and atoms up to their aggregate as they are built into forms; and continues on through the building of those forms into greater forms, until you have a solar system in its entirety. all has pro

of real occult significance. it is a sentence which will repay careful study and consideration, for it embodies a concept that concerns itself not only with that little manifestation, the atom of the chemist and the physicist, but of all forms that are constituted by their means, including the manifestation of a human being and of the deity of a solar system, that great life, that all-embracing, universal mind, that vibrant centre of energy, and that great enfolding consciousness whom we call god, or force, or the logos, the existence who is expressing himself through the medium of the solar system. in the christian bible the same thought is borne out by st. paul in a letter to the church at ephesus. in the second chapter of the epistle to the ephesians he says "we are his workmanship" li

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ine. as the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the system wherein that planet revolves, until it finally escapes from the solar system itself and becomes universal. chapter ii- 7- initiation, human and solar copyright 1998 lucis trust initiation defined the question anent initiation is one that is coming more and more before the public. before many centuries pass the old mysteries will be restored, and an inner body will exist in the church the church of the period, of which the nucleus is already forming wherein the first initiation will become ex

ental fact of brotherhood. at this particular time the master m, the master k. h. and the master jesus are interesting themselves closely with the work of unifying, as far as may be, eastern and western thought, so that the great religions of the east, with the later development of the christian faith in all its many branches, may mutually benefit each other. thus eventually it is hoped one great universal church may come into being. the master jesus, who is the focal point of the energy that flows through the various christian churches, is at present living in a syrian body, and dwells in a certain part of the holy land. he travels much and passes considerable time in various parts of europe. he works specially with masses more than with individuals, though he has gathered around him quit

fort to tread the same path, actuated ever by the same motive, that of service and brotherhood, not self-aggrandisement and selfish acquirement. it- 59- initiation, human and solar copyright 1998 lucis trust should also be remembered that if the above is true in connection with the work, it is still more true in connection with the initiate himself. initiation is a strictly personal matter with a universal application. it rests upon his inner attainment. the initiate will know for himself when the event occurs and needs no one to tell him of it. the expansion of consciousness called initiation must include the physical brain or it is of no value. as those lesser expansions of consciousness which we undergo normally every day, and call "learning" something or other, have reference to the ap

n unlock the hidden forces of the will aspect. the dynamo of the solar system is shown to him, if it might be so expressed and the intricacies of the mechanism revealed. the three solar mysteries. the three mysteries of the solar system are: 1. the mystery of electricity. the mystery of brahma. the secret of the third aspect. it is latent in the physical sun. 2. the mystery of polarity, or of the universal sex impulse. the secret of the second aspect. it is latent in the heart of the sun, or the subjective sun. 3. the mystery of fire itself, or the dynamic central systemic force. the secret of the first aspect. it is latent in the central spiritual sun. their sequential revelation. the secrets, as imparted sequentially to the initiate, are roughly three in number, though within them may be

the fourth root race, whom we now call the atlanteans- 125- initiation, human and solar copyright 1998 lucis trust antahkarana. the path, or bridge, between higher and lower mind, serving as a medium of communication between the two. it is built by the aspirant himself in m ental matter. ashram. the centre to which the master gathers the disciples and aspirants for personal instruction. atma. the universal spirit; the divine monad; the seventh principle; so called in the septenary constitution of man (see diagram in introduction) atomic subplane. the matter of the solar system is divided by the occultists into seven planes or states, the highest of which is the atomic plane. similarly, each of the seven planes is divided into seven subplanes, of which the highest is called the atomic subpl

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

solute reality and is a conditioned symbol of it. in the totality of this manifested universe, three aspects are to be conceived. 1. the first cosmic logos, impersonal and unmanifested, the precursor of the manifested. 2. the second cosmic logos, spirit-matter, life, the spirit of the universe- 9- a treatise on cosmic fire copyright 1998 lucis trust 3. the third cosmic logos, cosmic ideation, the universal world-soul. from these basic creative principles, in successive gradations there issue in ordered sequence the numberless universes comprising countless manifesting stars and solar systems. each solar system is the manifestation of the energy and life of a great cosmic existence, whom we call, for lack of a better term, a solar logos. this solar logos incarnates, or comes into manifestat

term "channel or ray of approach" is used, it means approach from the centre of solar radiation to the periphery. what is encountered during that approach such as planetary bodies, for instance will be affected by the akashic current, the electrical current, or the pranic current in some way, but all of these currents are only the internal fires of the system when viewed from some other point in universal, though not solar, space. it is, therefore, obvious that this matter of fire is as complex as that of the rays. the internal fires of the solar system become external and radiatory when considered from the standpoint of a planet, while the internal fires of the planet will affect a human being as radiation in exactly the same way as the pranic emanations of his etheric body affect anothe

find the solution) end in the cul-de-sac of hypothesis, and in the recognition of an- 136- a treatise on cosmic fire copyright 1998 lucis trust ultimate something of such an elusive nature, that men are forced seemingly to predicate a source of energy, of life, of intelligence, and to call it by diverse names according to the trend (religious, scientific or philosophical) of their minds. god, the universal mind, energy, force, the absolute, the unknown, these terms and many others are forced from the lips of those who, by means of the form side, seek the dweller within the form, and cannot find him as yet. this failure to find him is due to the limitations of the physical brain, and to the lack of development in the mechanism whereby the spiritual may be known, and whereby he may, and even

fold in his nature, but involutionary. therefore, man and devas (differentiating the devas from the lesser builders) form the soul of a heavenly man. other lives form his body, and it is with body and soul that we are concerned in these two divisions of our thesis on fire. one group manifests the fire of matter, the other group the fire of mind, for the devas are the personification of the active universal mind, even though man is considered manasic in a different sense. man bridges in essence; the devas bridge in matter- 176- a treatise on cosmic fire copyright 1998 lucis trust in connection with man the cycles are equally threefold: 1. the monadic cycle, which corresponds in man to the 100 years of brahma, and to a planetary scheme. 2. the egoic cycle. 3. the personality cycle. in these

will and desire, intelligence or manas is a fundamental factor, and must be recognised. this permeating principle of manas colouring as it does both the will aspect and the desire aspect is the cause of much confusion to students, and clarity of thought will eventuate only as it is realised: first, that all manifestation emanates, or is electrified, from the cosmic mental plane. second, that the universal mind, or the divine thinker, is the intelligent principle which makes itself known as the will-to-be, desire or love-of-being, and that active intelligent purpose which animates the solar system- 185- a treatise on cosmic fire copyright 1998 lucis trust third, that maha-deva, or the divine will, vishnu, the wisdom aspect, or the manifested "son of necessity" and brahma or active purpose

ALICE A BAILEY05 THE LIGHT OF THE SOUL

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 the lower shadow of manas (or mind in the microcosmic manifestation, and this mind is a reflection of mahat (the universal mind, or mind manifesting in the macrocosm. this is a great mystery but will reveal itself to the man who overcomes the five modifications of the lower mind, who through non-attachment to the lower, identifies himself with the higher, and who thus solves the mystery of the "makara" and treads the way of the kumaras. herein lies a hint to the more advanced students of this science as to t

re, the commandments or yama, the rules or nijama, posture or asana, right control of life-force or pranayama, abstraction or pratyahara, attention or dharana, meditation or dhyana, contemplation or samadhi. 30. harmlessness, truth to all beings, abstention from theft, from incontinence and from avarice, constitute yama or the five commandments. 81. yama (or the five commandments) constitutes the universal duty and is irrespective of race, place, time or emergency. 32. internal and external purification, contentment, fiery aspiration, spiritual reading and devotion to ishvara constitutes nijama (or the five rules. 33. when thoughts which are contrary to yoga are present there should be the cultivation of their opposite. 34. thoughts contrary to yoga are harmfulness, falsehood, theft, incon

en in every form. fiery aspiration is the sublimation of karma yoga. devotion to ishvara is the sublimation of bhakti yoga, whilst spiritual reading is the first step to raja yoga "devotion to ishvara" is a large and general term covering the relation of the personal self to the higher self, the ishvara or christ principle in the heart. it covers also the relation of the individual ishvara to the universal or cosmic ishvara; it deals with the realization of the soul in man that it is an integral part of the oversoul. this results in group consciousness which is the objective of the kingly science. devotion involves certain factors which it is valuable for the devotee to realize. 1. a capacity to decentralize oneself, to change one's attitude from self-centredness and selfishness to one of

igent matter, out of which the body of vishnu or of the cosmic christ is to be built in order that shiva, the father or the spirit may have a medium of revelation. it might therefore be of use if the nature of the four divisions of the three gunas were indicated, after giving the synonyms for these gunas. the three gunas: 1. the qualities of matter, 2. the aspects of thinking substance, or of the universal mind, 3. the attributes of force-matter, 4. the three potencies. these triplicities should be carefully studied as it is through them that consciousness in its various degrees becomes possible. we are here dealing with the great illusion of forms with which the real man identifies himself to his sorrow and pain throughout the long cycle of manifestation and from which he must eventually

ve their seat not only in the emotional or kamic (desire) body, but in the mental body also. this commandment to abstain from avarice is covered by st. paul when he says "i have learned in whatsoever state i am, therewith to be content" that state has to be attained before the mind can be so quieted that the things of the soul can find entrance. 31. yama (or the five commandments) constitutes the universal duty and is irrespective of race, place, time or emergency. this sutra makes clear the universality of certain requirements, and by a study of these five commandments which form the basis of what the buddhist calls "right conduct" it will be seen that they form the basis of all true law and that their infringement constitutes lawlessness. the word translated duty or obligation, could wel

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

king, feeling entity, seems now to have arrived at a fair measure of understanding the instrument with which he has to work. he is asking himself: what use is he to make of it? where is the mind, which he is slowly learning to master, going to lead him? what does the future hold for man? something, we feel, of greater beauty and certainty than anything we have hitherto known. perhaps it will be a universal arrival at that knowledge which- 4- from intellect to intuition copyright 1998 lucis trust the individual mystic has had. our ears are deafened by the din of our modern civilization and yet at times we catch those overtones which testify to a world which is immaterial. our eyes are blinded by the fog and the smoke of our immediate foreground, yet there do come flashes of clear vision whi

on and go forward. read the words of carlyle and note how appropriate they are to the present time "in the days that are passing over us, even fools are arrested to ask the meaning of them; few of the generations of men have seen more impressive days. days of endless calamity, disruption, dislocation, confusion worse confounded..it is not a small hope that will suffice us, the ruin being clearly..universal. there must be a new world if there is to be a world at all. that human beings in europe can ever return to the old sorry routine, and proceed with any steadiness or continuance therein, this small hope is not now a tenable one. these days of universal death must be days of universal rebirth, if the ruin is not to be total and final. it is a time to make the dullest man consider whence h

ted being, but existence means more to some men than to others. for some it is purely animal existence; for many it connotes the sum total of emotional and sensory experience; for others, it involves all this, plus a mental awareness which greatly enriches and deepens life. for a few (and those the flower of the human family) being stands for a recognition of ability to register contacts that are universal and subjective as well as individual and objective. keyserling says that "when we speak of the being of a man in contradistinction to his ability, we mean his vital soul; and when we say this being decides, we mean that all his utterances are penetrated with individual life, that every single expression radiates personality, and that this personality is ultimately responsible."1(26) it m

o be divine, he finds the whole is equally divine. dr. f. kirtley mather of harvard university has said in a most illuminating article "that there is an administration of the universe cannot be denied. something has determined and continues to determine the functioning of natural law, the orderly transformation of matter and of energy. it may be the 'curvature of the cosmos, or 'blind chance, or 'universal energy, or 'an absentee jehovah, or an 'all-pervading spirit, but it must be something. from one point of view, the question: is there a god? is promptly answered in the affirmative" thus, through finding himself and understanding his own nature, man arrives at that centre within himself which is one with all that is; he finds he is equipped with an apparatus which can put him in touch w

e question: is there a god? is promptly answered in the affirmative" thus, through finding himself and understanding his own nature, man arrives at that centre within himself which is one with all that is; he finds he is equipped with an apparatus which can put him in touch with the differentiated manifestations through which deity seeks to express itself. he possesses a vital body, responsive to universal energy, and the vehicle for the two forms of soul energy to which i referred above. the subject of the vital body, its relation to this universal energy, and its seven points of contact with the physical organism are covered in my book, the soul and its mechanism, and will not be enlarged upon here, beyond quoting one paragraph "behind the objective body lies a subjective form constitute

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

f the diverse forms and the vast hierarchy of sentient beings who compose the sum total of all that is. this is the so-called hylozoistic theory, though the term but serves to confuse. this great life is the basis of monism, and all enlightened men are monists "god is one" is the utterance of truth. one life pervades all forms and those forms are the expressions, in time and space, of the central universal energy. life in manifestation produces existence and being. it is the root cause, therefore, of duality. this duality which is seen when objectivity is present and which disappears when the form aspect vanishes is covered by many terms, of which for the sake of clarity, the most usual might be here listed: spirit matter life. form father. mother positive. negative darkness. light student

we seek through words to express that inexpressible sum total of which the terms spirit, soul, and body are regarded as the main component differentiations? how shall we define that undefinable life that men have (for the sake of understanding) limited and separated into a trinity of aspects, or persons, calling the whole by the name of god? yet where this differentiation of god into a trinity is universal and age-long in use, where every people ancient and modern employ the same triplicity of ideation to express an intuitive realisation, there is warrant for the usage. that some day we may think and express the truth differently may indeed be so, but for the average thinker of today the terms spirit, soul, and body stand for the aggregate of divine manifestation, both in the deity of the

above realisation is coupled to such factors as the different points in evolution, varying nationalities and characteristics, the inherent distinctions brought about through the interplay between the physical body involved and the environment, it will be apparent that no approach to such abstruse subjects as the nature of spirit and soul could have a general definition and submit themselves to a universal terminology. b. the soul, the mediator or middle principle. there are two angles or points of view from which the nature of the soul must be grasped: one is the aspect of the soul in relation to the fourth kingdom in nature, i.e. the human, and the other that of the subhuman kingdoms in nature, which, it must be remembered, are reflections of the three higher. it should be borne in mind

involves that psychic expansion which the mystic has registered down the ages, and which st. paul referred to when he spoke of being "caught up to the third heaven" and of hearing things there which it is not lawful for man to utter. when hearing and sight on those levels are both producing registered experience then we have the occultist plus the mystic. 1. the soul, macrocosmic and microcosmic, universal and human, is that entity which is brought into being when the spirit aspect and the matter aspect are related to each other. a. the soul therefore is neither spirit nor matter but is the relation between them. b. the soul is the mediator between this duality; it is the middle principle, the link between god and his form. c. therefore the soul is another name for the christ principle, wh

and men understand the nature of the soul. it must be also remembered that just as the basic triplicity of manifestation worked out symbolically in man as his quota of energy (physical energy, his nervous system and the body mass, so the soul can also be known as a triplicity, the higher correspondences of the lower. there is first of all what might be called the spiritual will, that quota of the universal will which any one soul can express, and which is adequate for the purpose of enabling the spiritual man to co-operate in the plan and purpose of the great life in which he has his being. there is also the second soul quality which is spiritual love, the quality of group consciousness, of inclusiveness, of mediatorship, of attraction and of unification. this is the paramount soul charact

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

tation indicated how these teachers could be reached and the discipline of life that the treading of the path involved. these two are especially for aspirants. a treatise on cosmic fire is in an entirely different category. in the last analysis, it is for the guidance of the initiates of the world, and will lift the aspirant's eyes away from himself and his own growth to a vaster conception and a universal ideal. the mark of the initiate is his lack of interest in himself, in his own unfoldment and his own personal fate, and all aspirants who become accepted disciples have to master the technique of disinterestedness. their eyes have also to be lifted away from the group of workers and from the hierarchy which they constitute and to be fixed on wider horizons and vaster realms of activity

on for that new psychology which is much needed, and so dealing primarily with the human equation. what i have to say will be a commentary upon an expansion of the words found in the proem of the secret doctrine, that "all souls are one with the oversoul" we shall, from the outset, accept the fact of the soul. we shall not consider the arguments for or against the hypothesis of there being a soul-universal, cosmic, and divine, or individual and human. for our purposes of discussion, the soul exists, and its intrinsic reality is assumed, as a basic and proven principle. those who do not admit this assumption can, however, study the book from the angle of a temporarily accepted hypothesis, and thus seek to gather those analogies and indications which may substantiate the point of view. to th

sed and its detail somewhat elaborated. it will be necessary for us to introduce the subject on a wide basis and to link the individual with the general, and this may (at the first) seem too vast a theme, too speculative a presentation and too misty and vague an outline. but this situation cannot be avoided, for the argument as must be the case in all truly occult work-must be considered from the universal to the particular, from- 7- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the cosmic to the individual. men are, as yet, too interested in the particular and the individual to find it easy to apply the same interest to the greater whole in which they "live and move and have their being" nor do they at this time (as a general rule) possess that i

o they at this time (as a general rule) possess that inner mechanism of thought and that intuitive perception of truth which will enable them easily to grasp the significance of that which underlies the symbolism of words, or to see clearly the subjective outline under the objective form. but the effort to understand carries its own reward, and the attempt to grasp and comprehend the soul-cosmic, universal, planetary and individual leads inevitably to an unfoldment of the mental apparatus (with a subsequent development of the, as yet, quiescent brain cells) which must eventually produce a co-ordination of the thinking faculty, and resultant illumination. the nature of our septenary universe must be considered, and the relation of the threefold human being to the divine trinity must be note

investigation. the words "all souls are one with the oversoul" may and do, i believe, embody a basic and essential piece of information, but unless there is evidence in the world that there is appearing a living relation between all sentient beings, then the statement is meaningless. but- 8- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the fact is that universal sentiency and a general awareness are recognised everywhere as existing and as developing. the world is full of knowledge, which is in the last analysis sentient response to conditions which exist, by minds which are developing but are not fully developed. it is becoming gradually apparent that under diversity lies a basic unity, and that our awareness is right and true and correct in so

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

that the christian revelation unified in itself the teachings of the past. this, christ himself pointed out when he said "think not that i am come to destroy the law or the prophets: i am not come to destroy, but to fulfil."5 he embodied all the past, and revealed the highest possibility to man. the words of dr. berdyaev, in freedom and the spirit, throw light on this "the christian revelation is universal, and everything analogous to it in other religions is simply- 8- from bethlehem to calvary copyright 1998 lucis trust a part of that revelation. christianity is not a religion of the same order as the others; it is, as schleiermacher said, the religion of religions. what does it matter if within christianity, supposedly so different from other faiths, there is nothing original at all apa

which the entire gospel narrative is built, he gave them a wide and general application, leaving one with the realisation that christ had not only passed through these dramatic experiences, in deed and in truth, but had left us with the definite command that we should "follow his steps."7 is it not possible that these great facts in the experience of christ, these five personalised aspects of the universal myth, may have for us, as individuals, more than an historical and personal interest? is it not possible that they may embody some experience and some initiated undertaking through which many christians may now pass, and thus obey his injunction to enter into new life? must we not all be born again, baptised into the spirit, and transfigured upon the mountain top of living experience? do

ebirth, with its constantly re-iterated suffering and pain, or revolting in the west from the apparent monstrous injustice of the one sorrowful life which the christian allots himself, men have turned within to find the light and peace and release so ardently desired. christ gives us a definite picture of the entire process in his own life story, built around those major initiations which are our universal heritage and the glorious (and for many) the immediate opportunity. these are: 1. the birth at bethlehem, to which christ called nicodemus, saying "except a man be born again, he cannot see the kingdom of god."17 2. the baptism in jordan. this is the baptism to which john the baptist referred us, telling us that the baptism of the holy spirit and of fire must be administered to us by chr

d each of the past civilisations upon our planet had had its divine representative. as we consider the message of christianity and its unique contribution, let us not forget the past, for if we do we shall never understand our own faith. secondly, we must remember to think in terms of the whole and to realise that the great expansions of consciousness to which we shall constantly refer have their universal parallels. some of these unfoldments in the race lie in past racial history. some lie ahead. one lies immediately possible in the present. as man's physical and mechanical equipment develops to meet his expanding consciousness, he is gradually led to experience more and more of the divine immanence, to perceive more of the divine transcendence, and to register with an increasingly illumi

hrough that experience he must pass. this divinity in man must be brought to the birth, both in the individual and in the race, and thus can the kingdom of god on earth be brought into being. 3 all of these five initiations have certain basic points in common, resemblances which in themselves are of real significance. there are factors which are germane to all of them. the way into the kingdom is universal, and man himself is the symbol and the reality. he looks out at all the myths and symbols of the world; he reads and knows the story of the world saviours; at the same time he himself has to re-enact the same story and make myth a fact in his own personal experience; he must know christ; he must also follow christ stage by stage through the great experiences of the initiatory process. ev

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

s, leaving others free to do the same, and so learn the lesson of experience. a great deal of present right activity is hindered by the speech interplay between disciples, and much time is lost through wordy discussion of the work and activities of other disciples. humanity, as a whole, needs silence at this time as never before; it needs time in which to reflect, and the opportunity to sense the universal rhythm. modern disciples, if they are to do their work as desired and to cooperate with the plan correctly, need that inner reflective quiet which in no way negates intense outer activity but which does release them from wordy criticisms, feverish discussions, and constant preoccupation with the dharma, the motives and the methods of their fellow disciples. b. the rays and initiation it

major expression during this slowly disappearing age, the present age, the piscean age. this law has always been functioning and active in the world, for it is one of the first of the inner subjective laws to express itself consciously, and as an active ideal, in human life. the theme of all the world religions has been divine sacrifice, the immolation of the cosmic deity through, the process of universal creation, and of the world saviours, by their death and sacrifice as a means of salvation and eventual release and liberation. such is the blindness and such is the contaminating influence of the lower separative man, that this divine law of sacrifice is wielded with the selfish intent of personal and individual salvation. but the travestied truth remains the unsullied truth on its own p

many points of view, and many experiments and many efforts abortive or successful, and all of them come and go. but humanity remains. all of them are in evidence of the multiplicity of minds, and of experiences, but the goal remains. difference is ever of the personality. when this law of sacrifice governs the mind, it will inevitably lead all disciples to relinquish the personal in favor of the universal and of the soul, that knows no separation, no difference. then no pride, nor a short and myopic perspective, nor love of interference (so dear to many people, nor misunderstanding of motive will hinder their cooperation with each other as disciples, nor their service to the world. 2. the law of magnetic impulse no. exoteric esoteric name name symbol ray energy- 68- a treatise on the seve

us, by way of illustration, trace or indicate the relation between the seven laws and the eight means to yoga, because this will give us an illustration of the difference existing between the means to yoga as understood by the average yogi or esotericist, and as they can be understood by the trained disciple or initiate. 1. the five commandments. second ray force. the law of magnetic impulse. the universal duty inclusion. attraction. 2. the rules. fourth ray force .t he law of sacrifice. for self training "i die daily" 3. posture. sixth ray force .t he law of service. a poised attitude to right relations and the world right ideals. 4. pranayama .s eventh ray force. the law of group the law of rhythmic progress. the law living of spiritual- 101- a treatise on the seven rays- volume ii: esot

eams of energy, in their turn, have an effect on the physical body and swing it into activity of some kind or another, according to the nature and power of whatever type of energy may be dominating the etheric body at any particular time. through the etheric body, therefore, circulates energy emanating from some mind. with humanity in the mass, response is made unconsciously to the rulings of the universal mind; this is complicated in our time and age by a growing responsiveness to the mass ideas called sometimes public opinion of the rapidly evolving human mentality. within the human family are also found those who respond to that inner group of thinkers, who, working in mental matter, control from the subjective side of life, the emergence of the great plan and the manifestation of divin

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

hese groups is to unfold in time the three major powers of all illumined minds: first: the power to work in and with all thought substance. the hierarchy of illumined minds is- 21- discipleship in the new age- volume i copyright 1998 lucis trust a group whose telepathic powers enable them to be sensitive to the mind currents and to register the thoughts of those who personify the mind of god, the universal mind, and to register the thoughtforms of those who are as far beyond the hierarchy of masters as they, in their turn, are beyond the disciples of the world. those lives who carry out the ideas of the divine mind, exist in their graded orders, and with the detail of their groupings we are not concerned, except with the fact that the planetary brotherhood is in telepathic rapport with tho

ome the working disciples of the world, the isolated initiates in the many world organisations and the personnel of the new group of world servers will automatically respond to the telepathic sensitivity of such groups as will be found working in the many ashrams of the masters? the result of this success will not be the recognition of any particular group but it will lead to the recognition of a universal power and the state of mind of disciples of all degrees. this will establish in time and without controversy the unity of all beings. the revelation of unity through the power of thought is the glorious consummation of the work of the brotherhood and to this you do, as do all disciples, respond in your highest moments. it can, in a smaller way and according to the measure of your consecr

nd also and, when rightly used, it enables man to grasp reality with clarity and to see that reality free from glamour and the illusions of the three worlds. when the intuition functions in any human being, he is enabled to take direct and correct action for he is in touch with the plan, with pure and unadulterated fact and undistorted ideas free from illusion and coming direct from the divine or universal mind. the unfoldment of this faculty will bring about a world recognition of the plan and this is the greatest achievement of the intuition in this present world cycle. when that plan is sensed, there comes the realisation of the unity of all beings, of the synthesis of world evolution and of the unity of the divine objective. all life and all forms are seen then in their true perspectiv

vine will works out in the consciousness of races and nations. members of this group will have much first ray energy in their equipment. their work is to act as channels of communication between the department of the manu and the race of men. it is a noble task, my brothers, to be channels for the will of god. 6. the workers in the field of religion form this group. their work is to formulate the universal platform of the new world religion. it is a work of loving synthesis and it will emphasize the unity and the fellowship of the spirit. this group is, in a pronounced sense, a channel for the activity of the second ray of love-wisdom, that of the world teacher an office held at present by the christ. the platform of the new world religion will be built by the many groups, working under th

is the well known and much discussed prana or life energy the energy of vitality. the right use of the pranic energies (and they are seven in number) will most assuredly dissipate disease and bodily ills and will cure the pains of the human physical vehicle. but in connection with this, two things are essential and these are seldom found together: 1. the energy of the soul like the energy of the universal mind and the energy of buddhi, or the intuition has to be set in action upon the physical plane by the one to be healed and by the healer. both have to work in cooperation. 2. there must be right understanding of the disease and its cause, plus the karmic status of the patient and the condition of his centres, his alignment and his point in evolution. as yet we are only dealing with the

ALICE A BAILEY13 PROBLEMS OF HUMANITY

compose the u.s.s.r. the united kingdom is a commonwealth of independent nations bound together into one group. india is composed of a multiplicity of peoples, religions and tongues and hence her problem. the world itself is a great fusing pot, out of which the one humanity is emerging. this necessitates a drastic change in our methods of presenting history and geography. science has always been universal. great art and literature have always belonged to the world. it is upon these facts that the education to be given to the children of the world must be built upon our similarities, our creative achievements, our spiritual idealisms, and our points of contact. unless this is done, the wounds of the nations will never be healed and the barriers which have existed for centuries will never b

es, our creative achievements, our spiritual idealisms, and our points of contact. unless this is done, the wounds of the nations will never be healed and the barriers which have existed for centuries will never be removed. the educators who face the present world opportunity should see to it that a sound foundation is laid for the coming civilization; they should undertake that it is general and universal in its scope, truthful in its presentation and constructive in its approach. what initial steps the educators of the different countries take will inevitably determine the nature of the coming civilization. they should prepare for a renaissance of all the arts and for a new and free flow of the creative spirit in man. they should lay an emphatic importance upon those great moments in hum

ration that love does exist in the world and the inculcation of a sense of security. then and only then will it be possible to proceed with those more definite processes which will make the long range plan which some of us have visioned a possibility. the long range plan let us now formulate a more extended plan for the future education of the children of the world. we have noted that in spite of universal educational processes and many centres of learning in every country, we have not yet succeeded in giving our young people the kind of education which will enable them to live wholly and constructively. in terms of the last two or three thousand years, the development of world education has been progressively along three main lines, starting in the east and culminating today in the west

or three thousand years, the development of world education has been progressively along three main lines, starting in the east and culminating today in the west. in asia we have had the intensive training, down the centuries, of certain carefully chosen individuals and a complete neglect of the masses. asia and asia alone has produced those outstanding figures who are, even today, the object of universal veneration lao tze, confucius, the buddha, shri krishna and the christ. they have set their mark upon millions and still do. then in europe, we have had educational attention concentrated upon a few privileged groups, giving them a carefully planned cultural training but teaching only the necessary rudiments of learning to the masses. this produced periodically such important epochs of c

sically psychological and should convey an understanding of humanity. when this type of training is given, we shall develop men and women who are both civilized and cultured and who will also possess the capacity to move forward (as life unfolds) into that world of meaning which underlies the world of outer phenomena and who will begin to view human happenings in terms of the deeper spiritual and universal values. education should be the process whereby youth is taught to reason from cause to effect, to know the reason why certain actions are bound inevitably to produce certain results and why given a certain emotional and mental equipment, plus an ascertained psychological rating definite life trends can be determined and certain professions and life careers provide the right setting for

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ficulties or to solve their problems. the coming of the avatar, the advent of a coming one and, in terms of today, the reappearance of the christ are the keynotes of the prevalent expectancy. when the times are ripe, the invocation of the masses is strident enough and the faith of those who know is keen enough, then always he has come and today will be no exception to this ancient rule or to this universal law. for decades, the reappearance of the christ, the avatar, has been anticipated by the faithful in both hemispheres not only by the christian faithful, but by those who look for maitreya and for the boddhisattva as well as those who expect the imam mahdi. when men feel that they have exhausted all their own resources and have come to an end of all their own innate possibilities and th

will make his coming different to that of any previous messenger; the swift modes of transportation will make him available to countless millions, and by boat, rail and plane they can reach him: through television, his face can be made familiar to all, and verily "every eye shall see him" even if there is no general recognition of his spiritual status and his message, there must necessarily be an universal interest, for today even the many false christs and messengers are finding this universal curiosity and cannot be hidden. this creates an unique condition in which to work, and one which no salvaging, energising son of god has ever before had to face. the sensitivity of the people of the world to what is new or needed is also uniquely different; man has progressed far in his reaction to

it unfolded itself to him. we have been selfish and grasping in our reaction to his work and sacrifice. the word to "know (in relation to the initiate-consciousness of the christ and of still lesser initiates) concerns the certainty of the knowledge the initiate has gained through experiment, experience and expression. the first faint tremor of reaction to monadic "destiny" and to the widespread universal influence a son of god can exert makes itself felt in the consciousness of the christ as it will in the consciousness of all those who obey his injunction and arrive at the perfection which he pointed out as possible. the highest divine quality or aspect now makes itself felt in the life of the progressing son of god; he knows the meaning of intelligence; he realises the significance of

gence; he realises the significance of love and its attractive quality. now because of these two recognitions he becomes aware of the potency of will and of the reality of the divine intention which that will must (at any cost) implement. this was the major crisis of the christ. there are in the gospel story (as testimony to this divinely progressing unfoldment) four recorded moments wherein this universal or monadic realisation showed itself. let us look at each one of them for a moment: 1. there is, first of all, his statement to his parents in the temple "wist ye not that i must be about my father's business" we should note here that he was twelve years old at the time and, therefore, the work with which he had been occupied (as a soul) was finished; twelve is the number of completed wo

ed his progress towards divine fulfilment. 3. then in the garden of gethsemane he said "father, not my will but thine be done" thus indicating his realisation of divine destiny. the meaning of these words is not (as is so often stated by christian theologians) a statement of acceptance of pain and of an unpleasant future and of death. it was an exclamation, evoked surely by his realisation of the universal implications of his mission and the intense focussing of his life in a universal sense. the gethsemane experience was an experience uniquely possible only to those sons of god who have reached his rare point in evolution; it had no real relation to the crucifixion episode, as the orthodox commentators emphasise. 4. the final words of the christ to his apostles were "lo, i am with you all

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

m life" that- 25- the destiny of the nations copyright 1998 lucis trust phrase contains three basic ideas: the ideas of life, of form and of evolution. the functioning of the law of loving understanding will be greatly facilitated and speeded during the aquarian age which we are considering; it will eventuate later in the development of a world-wide international spirit, in the recognition of one universal faith in god and in humanity also as the major expression of divinity upon the planet and in the transfer of the human consciousness from the world of material things to that of the more purely psychic. this will lead in time and inevitably to the world of spiritual realities. it should be remembered that (for advanced humanity) the sequence of the recognition of these expansions of cons

the middle ages and for centuries; she mediated the piscean quality to the civilisation of the then known world and her definitely leo personality self-conscious, self-centred, brilliantly intelligent and individual conditioned europe. it is this leo personality which is responsible for the intensely nationalistic spirit of the modern french and which negates in them the more aquarian tendency to universal consciousness or to the expression of the advanced piscean soul to save the world; france comes before the world. the lesson france has to learn today is that the salvation of others is the goal of her piscean soul and in this the self-interest of leo precipitates conflict one to which france is slowly awakening. the egoic ray of france is that of concrete science and this, working in co

an innate recognition by humanity that behind the outer form is ever to be found the intangible, the real and the holy. i would like to enlarge somewhat upon this subject of the centres through which spiritual energy is today flowing, but it must be remembered that the theme with which we are now occupied is one of general interest but not of individual moment. arguing as one ever should from the universal to the particular, it is essential that humanity relate its own mechanism to the greater mechanism (our entire planetary life) and view what is called "one's own soul" as an infinitesimal part of the world soul. it is necessary also for man to relate his soul to his personality, viewing both as aspects and integral parts of the human family. this will be increasingly the case. this- 51

nding grasp of the human constitution which will reveal all relationships and produce two basic "events in time: a. the blending in the waking consciousness of the subjective and objective life of the individual. b. a new relation established between men which will be based upon the above fusion. 2. research into the various national centres and their esoteric ruling energies, revealing in a more universal manner and with a wider horizon the destiny of humanity in relation to its group units, large and small. the soul and personality qualities of nations will be studied, the centres within each nation which focus certain ray energies will be noted, and the qualitative emanations of its five or six major cities will be investigated. let me here give you an instance of what i mean: the influ

d the centre of the stage for several thousand years in an effort to make humanity seek one-pointedly for the soul and thus prepare itself for the emergence of the fifth kingdom in nature. this is slated (if i might use such a specialised word) to come into manifestation during the imminent aquarian age; this age will be predominantly the age of worldwide discipleship, leading later to the age of universal initiation in capricornian times. therefore the great world religions have held authoritative sway for a very long time; their peculiar tenets, adapted to specific nation, race or time, embodied- 60- the destiny of the nations copyright 1998 lucis trust some truth through the medium of some particular teacher who attracted to himself individuals throughout the world who were spiritually

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ed. this they must not, however, confound with the intuition. the intuition has no relation to psychism, either higher or lower; the seeing of a vision, the hearing of the voice of the silence, a pleased reaction to teaching of any kind does not infer the functioning of the intuition. it is not only the seeing of symbols, for that is a special sort of perception and the capacity to tune in on the universal mind upon that layer of its activity which produces the pattern-forms on which all etheric bodies are based. it is not intelligent psychology, and a loving desire to help. that emanates from the interplay of a personality, governed by a strong soul orientation, and the group-conscious soul. intuition is the synthetic understanding which is the prerogative of the soul and it only becomes

(even if only temporarily) coordinated and at-oned personality. it is the first indication of a deeply subjective unification which will find its consummation at the third initiation. intuition is a comprehensive grip of the principle of universality, and when it is functioning there is, momentarily at least, a complete loss of the sense of separateness. at its highest point, it is known as that universal love which has no relation to sentiment or to the affectional reaction but is, predominantly, in the nature of an identification with all beings. then is true compassion known; then does criticism become impossible; then, only, is the divine germ seen as latent in all forms- 3- glamour: a world problem copyright 1998 lucis trust intuition is light itself, and when it is functioning, the

ght" this is the "light of the world" a reality which is eternally existent, but which can be discovered only when the individual interior light is recognised as such. this is the "light of the ages" which shineth ever more until the day be with us. the intuition is therefore the recognition in oneself, not theoretically but as a fact in one's experience, of one's complete identification with the universal mind, of one's constituting a part of the great world life, and of one's participation in the eternal persisting existence. understanding. this must be appreciated in its literal sense as that which "stands under" the totality of forms. it connotes the power of recession or the capacity to withdraw from one's agelong identification with form life. i would like to point out that this with

e of a divine son of god to operate. it negates all that builds barriers, makes criticism, and produces separation. it sees no distinction, even when it appreciates need, and it produces in one who loves as a soul immediate identification with that which is loved. these three words sum up the three qualities or aspects of the intuition and can be covered by the word, universality, or the sense of universal oneness. is that not something which all aspirants aim to achieve? and is it not something that each of you, as individuals, needs in a peculiar sense? where it is present, there is an immediate decentralisation of the dramatic "i" of that capacity always to relate all happenings, all phenomena, all group work to oneself as the centre. i cannot enlarge further upon the subject of intuiti

of sign and meaning is vital to the growth of the disciple and the aspirant. the great need for most students is to arrive at meaning and to work with ideas and concepts. this activity will necessitate the use of the mind to understand, to grasp and to interpret. it requires the development of that mental sensitivity which will enable its possessor to respond to the vibrations of what we call the universal mind, the mind of god, the instigator of the plan. it presupposes a certain ability to interpret and the power to express the idea underlying the symbol- 9- glamour: a world problem copyright 1998 lucis trust so that others may share it with you. this thought of service and of growth in usefulness must be steadily borne in mind. can you not see how this power to study, to interpret and t

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

eams of energy, in their turn, have an effect on the physical body and swing it into activity of some kind or another, according to the nature and power of whatever type of energy may be dominating the etheric body at any particular time. through the etheric body, therefore, circulates energy emanating from some mind. with humanity in the mass, response is made unconsciously to the rulings of the universal mind; this is complicated in our time and age by a growing responsiveness to the mass ideas called sometimes public opinion of the rapidly evolving human mentality. within the human family are also found those who respond to that inner group of thinkers who, working in mental matter, control from the subjective side of life the emergence of the great plan and the manifestation of divine

ea or some new revelation of truth is suddenly recognised by many and finds expression simultaneously through the medium of many minds. no one person can claim individual right to the enunciated principle or truth. several minds have registered it. it is usually stated, however, in a wide generalisation, that these people have tapped the inner thought currents or have responded to the play of the universal mind. literally and technically this is not so. the universal mind is tapped by some member of the planetary hierarchy according to his mental bias and equipment, and the immediate needs sensed by the working adepts. he then presents the new idea, new discovery, or the new revelation to the group of adepts (telepathically, of course, my brother) and, when it has been discussed by them, h

hierarchy of adepts, we shall have the steady growth of omniscience. this is the whole story of telepathic interplay in the true sense; it portrays the growth of that oligarchy of elect souls who will eventually rule the world, who will be chosen so to rule, and who will be recognised by the mass as eligible for that high office through the coordination that they have established between: 1. the universal mind. 2. their individual mind illumined by the soul consciousness. 3. the brain, reacting to the individual mind, and 4. the group of those whose minds and brains are similarly tuned and telepathically related. in connection with disciples and aspirants to discipleship, it is presumed that their minds are somewhat attuned to the soul; that they are also so aligned that the soul, mind an

rty and spiritual franchise of the person concerned. a difficult task, my brothers, but one to which you are equal, given due attention and obedience to the above three injunctions as to motive, technique and method. vii. the science of impression the entire subject of telepathic communication can be approached under a more subjective designation or name, but one which is interpretive of the more universal and prior stage than that of direct telepathic reception. the occultist ever approaches the subject connected with the evolutionary process from the angle of the whole and then the part, from the periphery to the centre, from the universal to the particular. among themselves, the masters do not deal with telepathy as a science warranting consideration, endeavour and impartation; they are

triangle in any particular cycle. this impression is received by the three buddhas of activity for distribution to the hierarchy. d. from the planet venus, the earth's alter ego. this makes its entrance via the lord of the world and three of his council who are chosen by him at any specific time to act as recipients. these are the major entering impressions, recorded by what is glibly called "the universal mind" the mind of god, our planetary logos. there are other entering impressions, but to them i do not refer, as any reference would be meaningless to you. 2. the impression of the hierarchy by: a. shamballa itself through the medium of groups within the great council; these step down the impression which they register so that the hierarchy as a whole may cooperate with the purposes inte

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

ing to the fore in the human consciousness. as this takes place, the personality which is individual, separative and self-centred will recede increasingly into the background, and the soul, non-separative, group conscious and inclusive, will come more and more to the fore. interest, therefore, in the individual horoscope will gradually die out, and increasingly the planetary, the systemic and the universal picture will stand out in the awareness of the individual; he will then regard himself only as an integral part of a far more important whole and his world group will interest him far more than himself, as an individual. i shall not, therefore, deal with the subject of esoteric astrology from the standpoint of the horoscope at all. universal relationships, the interplay of energies, the

h we shall have briefly to consider. the subject is so vast that i have been faced with the problem of the best method whereby to handle it. i decided on brevity, the concise statement of facts (facts to those of us who are working on the inner side of life, but which must rightly be only hypotheses to you) and the avoidance of detail and of detailed discussion. we will endeavour to work from the universal to the particular and from the general to the specific, but our emphasis will always be on the universal and the general, and not upon the particular and specific. it will rest with those of you who are students of astrology to make due application of the truth to the specific. it is definitely in this connection that modern astrology has gone astray. it has reversed the true and right p

e emphasis upon the great energies and their source. these sources are ultimately responsible for the manifestation of the specific. this position and presentation of truth must be altered- 6- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust in esoteric astrology we are, therefore, dealing with the life and lives which inform the "points of light" within the universal life. constellations, solar systems, planets, kingdoms in nature and microscopic man are all of them the result of the activity and the manifestation of energy of certain lives whose cycle of expression and whose infinite purposes lie outside the comprehension of the most advanced and illumined minds on our planet. the next point for each of you to grasp is the fact that the ether of spa

he sun's sphere of influence. from a certain point of view, one can generalise largely and say that these are the correspondences in the solar system to the three great centres of force which produce and control manifestation and evolutionary progress in the human being: 1. the great exterior, yet controlling, constellations are analogous to that centre of force which we call the monad and to its universal will-to-power which is distinctive of the first divine aspect. 2. the twelve constellations might be regarded as embodying the soul aspect and, for the present, their effect upon the individual must be regarded and should be studied in terms of consciousness and of the development of the life of the soul. this is in essence the will-to-love. 3. the planets, twelve in number (seven sacred

o consider what i have to say from the angle of character effects, of problems presented and of quality unfolded. it is well-nigh impossible to be more explicit until such time as the science of the rays has been further developed; the astrologer must ascertain the ray type before he will be able to cast the adequate horoscope of the soul. my remarks are therefore general and not specific and are universal and not particular. i impose no doctrine. i indicate phases of speculation which might prove illuminating and fruitful. aries is one of the constellations of the cardinal cross of the heavens. this is the cross of god, the father, and, therefore, of the incarnating monad. it is the expression of will or power as it expresses itself through the great creative process. when the initiate (a

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ally render a service if i could show people how i became what i am from what i was. it might be useful to know how a rabid, orthodox christian worker could become a well-known occult teacher. people might learn much by discovering how a theologically minded bible student could come to the firm conviction that the teachings of the east and of the west must be fused and blended before the true and universal religion for which the world waits could appear on earth. there is value in knowing that the love of god antedates christianity and recognises no boundaries. this was the first and most difficult lesson i had to learn and it took me a long time. it takes all fundamentalists much time to learn that god is love. they assert it but do not believe it in practice, god's practice i mean. i wou

ished autobiography copyright 1998 lucis trust society in the united states, and still more so in adyar (the international centre, was at that time reactionary and old-fashioned whereas the new approach to life and truth, freedom of interpretation and impersonality were the characteristics which should have governed policies and methods but did not. the society was founded for the establishing of universal brotherhood but it was degenerating into a sectarian group more interested in founding and sustaining lodges and increasing the membership than in reaching the general public with the truths of the ageless wisdom. their policy of admitting nobody into the e.s. for spiritual teaching unless they had been for two years a member of the t.s. is proof of this. why should spiritual teaching be

ld could be a disciple of the masters of the wisdom unless they had been so notified by mrs. besant. that remark broke a glamour in me, although i did not speak of it at that time except to foster bailey. i knew i was a disciple of the master k. h. and had been as long as i could remember. mrs. besant had evidently overlooked me. i could not understand why the masters, who were supposed to have a universal consciousness, would only look for their disciples in the ranks of the t.s. i knew it could not be so. i knew they could not be so limited in consciousness and later i met many people who were disciples of the masters and who had never been in touch with the t.s. and had never even heard of it. just as i thought i had found a centre of spiritual light and understanding, i discovered i ha

view of the unspeakable atrocities, cruelties and enslavement policies of the axis nations, his position has been justified. all this time the situation at krotona was getting more acute. wadia had arrived at krotona (as the representative of mrs. besant) and was stirring up trouble and we collaborated with him to the full in order to swing back the theosophical society to its original impulse of universal brotherhood. we collaborated because at this time wadia seemed sound and sincere and to have the interest of the society truly at heart. the cleavage in the society was steadily widening and the line of demarcation between those who stood for the democratic point of view and those who stood for spiritual authority and the complete control of the theosophical society by the esoteric- 96

ly fishermen. he performed the miracles with fishes and sent his apostles out after his death under the leadership of st. peter with the injunction to be fishers of men. it is for this reason that the mitre which the pope wears is the mouth of the fish. now, according to astronomy we are transitting into the sign of aquarius, the sign of the water-carrier, the sign of universality, for water is a universal symbol. prior to his death christ sent his disciples out to find the water-carrier who led them to an upper room where the communion service was instituted. all this was indicative of the recognition by the christ of the coming new era which would succeed his dispensation and into which we are at this time entering. leonardo da vinci's great picture of the communion in the upper room is

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

e diseases (if i might so call them) which are indigenous to the matter of which humanity has chosen to construct its physical vehicle, isolating it and separating it from the general substance of manifestation, and thus creating a type of matter which is consecrated to the task of forming the outer expression of the inward reality. this constitutes, therefore, a unique and peculiar aspect of the universal substance, perfected to a certain point in the last solar system and of a necessarily higher order than the substance which vibrates creatively to the call of the three subhuman kingdoms in nature. the causes of disease summarised in every occult consideration of disease it must be accepted as a basic proposition that all disease is a result of the misuse of force in some earlier life or

manity to its diseased condition, to the extent of the evil which is now discovered to be so great, and the diseases of the "blood of humanity (symbolically understood) so severe that only the most drastic measures pain, agony, despair and terror can suffice to establish a cure. healers would do well to remember this, and to have in mind that disciples and all good men and aspirants share in this universal disease of humanity which must take its toll psychologically or physically or both. the trouble is of ancient origin and of long established habit and inevitably affects the physical vehicle of the soul. exemption from the effects of human ills is no indication of spiritual superiority. it might simply indicate what one of the masters has called "the depths of spiritual selfishness and s

ontact 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 centre becomes the expression of the universal mind, manas. in the work of the initiate, as he works out the divine purpose according to the plan, the ajna centre becomes the directing agent or the distributor of the blended energies of the divine man. the heart centre corresponds to "solar fire" within the solar system, and is magnetic in quality and radiatory in activity. it is the organ of the energy which brings about inclusivene

sh inflow of life into form, thus preserving the human race, providing the bodies for the next tide of egos and thus peopling the earth. in saying this i seek only to explain the phenomena which can be noted at all times when war is present and which in the world war can be noted on a large scale. the armies of the world are everywhere and are spread over every country; racial transmigration is a universal factor, both from the angle of military necessity and from the plight of the civilians who find themselves in the path of war. this movement of millions of men everywhere is one of the paramount factors which will condition the new civilisation, and its importance is based upon the fact that in twenty-five years' time men and women will be a hybrid race whose fathers and mothers will be

d continuously every kind of disease those which are the result of contact with others, those which are prevalent in the very atmosphere at every time, those which are latent within his own bodily organism, and those which are inherited and to which he has a constant predisposition. man's fight for health is ceaseless and unending, ranging all the way from ordinary fatigue and tiredness (plus the universal tendency to take cold, to mortal disease, ending in death- 135- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust to the trained occult observer, it is as if humanity as a whole is walking partly in a dense shadow which engulfs the race, and some part of which involves an area of the body of every human being. one of the aims of the new age will be "to

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

that marxism and neo-scholasticism provide for their followers, but to get this by the freely chosen cooperative methods that dewey advocated. in the broadest terms such a world-view will make possible a planetary civilization by integrating whatever trans-temporal and trans-spatial truths about man and the universe we can extract from all regional cultures in their local times and places. these universal principles will then provide the norms for education in the new age, as the tibetan terms it. the world today suffers from a cultural provincialism based on the dualism of an- 2- education in the new age copyright 1998 lucis trust outward-looking, objective attitude of the western world, and an inwardness or subjectivity of oriental societies. each of these civilizations, in its extreme

tional techniques relevant to the hindu psychology, rather than by western positivistic procedures. until this program has been given a fair trial, it is a waste of time to attempt to prejudge the issue. yet it is not necessary to consider the ancient east and the modern west approaches as two mutually exclusive alternatives. in some instances the approaches are merely two "languages" for stating universal truths about human nature and we are not faced with an either-or antithesis. intertranslation may reduce the strangeness of terminology. for example, the tibetan's view that "meditation is thinking things through" is good dewey doctrine. as the elements of unfamiliarity diminish, understanding is facilitated. that the research project so briefly sketched is not some vague philosophical p

of higher learning. but with the increase in size of our specialized bodies of knowledge to the point where we are burying ourselves under the mountains of information and data the time has come to take seriously the problem of finding out what all this knowledge means. if the university cannot synthesize the overall implications of modern learning it will abdicate its historic role of providing universal principles for enlightened individuals seeking the benefits of the good life. this urgent need here requires explicit statement and recognition, if we are consciously to design a solution to the problem "the broad purpose of the advancement of learning (to use bacon's phrase) is to throw light on four basic questions of human existence (1) what is man (2) what kind of physical universe (

nce. writing symbolises the method whereby the process is carried on, but it is of course far more personal in its implications. reading is concerned essentially with the realisation of a clothed idea of some kind, whereas writing is, curiously enough, concerned with the individual's conscious self-relation to ideas, and his use of words in writing is the measure of the grasp he may have of these universal ideas. arithmetic (and the power to add, to subtract, and to multiply) is related also to the creative process and concerns the production of those forms upon the physical plane which will adequately produce the idea and bring it to manifestation. vision might be regarded as concerning itself with the higher levels of the mental plane, whereon the idea is sensed and seen. writing has a m

n. this is not yet possible, but will shortly be so, when the quality and nature of any individual etheric body can be scientifically discovered. this development is not as distant as might be supposed or anticipated. 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

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

k on that. there is no separation but only identification with the heart of all love; the more you love the more love can reach out through you to others. the chains of love unite the world of men and the world of forms and they constitute the great chain of hierarchy. the spiritual effort you are asked to make is that of developing yourself into a vibrant and powerful centre of that fundamental, universal love. september 1943 my brothers: the new seed group has now been in existence for several years. during this time, i have only been in communication with you annually. those who are in preparation for initiation must inevitably work alone. i would have you remember this. there are, as you know, three sources of inspiration which indicate to the disciple struggling on the physical plane

uctions the point which deals with telepathy*(12) each of these possible registrations involves a certain and specific phase of alignment, a conscious use of the mind as a contact agent, and a receptive activity of the brain. putting the objective of all this into its highest possible terms, the disciple and the initiate are learning the technique (through meditation) whereby the mind of god, the universal mind, or- 108- discipleship in the new age- volume ii copyright 1998 lucis trust the thinking process of the planetary logos, can be recorded and registered. for the majority, at present, the knowledge of the divine thought (as registered by disciples, as it works out in the emerging plan, and as it gives livingness to life purpose) is reached through the ashram. the master imparts the n

and (if i may use such a term) ejects out of the individual and out of the group that which is undesirable from the angle of the immediate spiritual goal. meditation is essentially the highest instrument and the perfected consummation of the third divine aspect, that of intelligent activity, and as i have earlier pointed out is from every possible angle carried on within the ring-pass-not of the universal mind. it is the essential, divine prompter, the predominant creative agent, and the factor which fuses and blends every aspect in the great hierarchy of being which is related to the basic spiritual nature of our planet; this was our major inheritance from the previous solar system the mind or active intellect. meditation brings into creative alignment instinct, intellect and the intuiti

being which is related to the basic spiritual nature of our planet; this was our major inheritance from the previous solar system the mind or active intellect. meditation brings into creative alignment instinct, intellect and the intuition, as well as conscious identification. it relates (in an indissoluble unity) the so-called lower or concrete mind, the group mind, the hierarchical mind and the universal mind; it leads to a conscious alignment of the disciple's centres and also of the three planetary centres; it is invocative, demanding, fusing, receptive and distributory in nature. in the disciple it is the agent which creates or builds the antahkarana, controls via the soul or the spiritual triad the head centre, which is the point of focus, of spiritual appeal and of spiritual recepti

with the reappearance of the christ. you can see, therefore, that a gigantic group meditation is going on in many differing phases upon our planet. all the meditating units and the reflective groups are related to each other through unity of spiritual motive; they are seeking closer cooperation and endeavouring to bring their meditation work consciously or unconsciously in to a state of positive universal quiet, so that the formulation of spiritual desire can be carried successfully forward, and the reception of spiritual energy can be a united reception. therefore, brother of mine, a great effort towards alignment is going on, and when the individual aspirant can so meditate that his voice can reach the new group of world servers, that group can then impress the individual; through him h

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

y the will aspect and consequently still more subjective in nature and more esoteric in origin, but with these we need not concern ourselves. these seed groups are embryonic and therefore, like germinating seeds, their activity is at present dual. every seed demonstrates its life by putting out two outward evidences of its internal life and activity, and these seed groups are no exception to this universal law. their activity is evidenced in a relation to the hierarchy and their relation to each other. not yet have they succeeded in emerging into outer plane activity. their inner life is not adequately strong, but they are, as says the scripture "taking root downwards" in order to "bear fruit upwards" should these groups develop as intended, should the corporate life of the members persist

more easily if the ideas i attempt to convey are backed by the understanding thought, and the intelligent mental cooperation of a group of people who have pondered deeply on the theme- 45- the externalisation of the hierarchy copyright 1998 lucis trust what is our theme? a study and an analysis, from the esoteric angle, of the social organisation of humanity. i seek to have you grasp some of the universal implications which the signs of the times portray and not be entirely engrossed with the immediate situation or dilemma; too close a perception and too near a point of view does not tend to true understanding. it fails, for one thing, to indicate the particular place in the general world picture which the immediate happenings outline. it is a platitude and a truism to state that humanity

orced to intervene potently, and, with the aid of certain great lives extraneous to our planetary life, they brought the atlantean civilisation to an abrupt end after a long period of chaos and disaster. this took place through the medium of a culminating catastrophe which wiped hundreds of thousands of human beings off the face of the earth. this historical event has been preserved for us in the universal legend of the great flood. those who survived are symbolically spoken of in the bible as those who were saved in noah's ark, and in the ancient writings it is expressed in the following terms "like as a dragon snake uncoils slowly its body, so the sons of men, led on by the sons of wisdom, opened their folds and spreading out like a running stream of sweet waters. many of the faint- hear

arly. the lines of cleavage between materialism and spirituality (as we now understand the terms) have become increasingly clear. two things have tended to bring this about. first, the pronouncement of the ten commandments. these, though negative in their form and dogmatic in their attitude, have made the issues and the required attitudes adequately clear. owing to the relatively low stage of the universal human intelligence at the time that they were given (for the biblical dates are not correct and the date of their pronouncement is far older than is thought) they were expressed by the formula "thou shalt not" thus turning human attention to the material expression of material tendencies. in days to come, the ten commandments will be expressed in a reversed form of which the sermon on th

me time myopic reactions, cruel or wise as the case may be but, in the last analysis, highly developed personalities. they are being used to engineer great and needed changes and to alter the face of civilisation. the wrong methods employed and the evil things done are the fault of humanity as a whole, and of the habits of thought which have made mankind selfish and cruel and cause this great and universal spirit of the will-to-change to manifest so powerfully and cruelly- 88- the externalisation of the hierarchy copyright 1998 lucis trust blame not the personalities involved or the men who produce these events before which we stand today bewildered and appalled. they are only the product of the past and the victims of the present. at the same time, they are the agents of destiny, the crea

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

fting realities" of the soul consciousness and spiritual awareness of the members of the hierarchy which are responsible for the new trends in the life of the spirit and the new methods in training disciples in such an experiment, for instance, as externalising the ashrams of the masters. it is this new approach to life conditions, as a result of the inflow of new energies, which is producing the universal trend towards group awareness, and its highest result in the human family is the taking the first steps towards group initiation. such a thing as group initiation was never heard of prior to the present time, except in connection with the higher initiations emanating from the shamballa centre. group initiation is based upon a uniform and united group will, consecrated towards the service

ceiving the impression. this is a statement of occult- 49- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust law. one of the purposes lying behind the present holocaust (world war ii) has been the necessity for the destruction of inadequate forms. this destruction could have been brought about by an act of god, such as a great natural catastrophe or a universal epidemic, and such had been the original intention. humanity was, however, swept by forces that carried in themselves the seeds of destruction, and there was that in humanity which responded to those forces. therefore the law of destruction was permitted to work through humanity itself, and men are now destroying the forms through which many masses of men are functioning. this is both a

e hermaphrodite is the concrete symbol the union in one of the pairs of opposites, negative and positive, male and female. in the state of being which we call the monadic, no difference is recognised between these two because (if i can bring such ideas down to the level of the intelligence of the aspirant) it is realised that there is no identity apart from universality and no appreciation of the universal apart from the individual realisation, and this realisation of identification with both the part and the whole finds its point of tension in the will-to-be, which is qualified by the will-to-good and developed (from the consciousness angle) by the will-to-know. these are in truth three aspects of the divine will which exists in its perfection in the solar logos and finds a medium of expr

on occult meditation lie far ahead in the distant future. the work of the preparatory schools must come first, and their work will proceed until such time that the work of the ashrams of the masters is recognised as forming part of an outer hierarchical activity. this in due time will lead to the giving of the first initiation publicly, as a part of the great service ritual of the then prevalent universal religion. the race of men will then in its most advanced brackets and groups in every country in the world be normally clairvoyant, and will therefore see for themselves the light within the candidates; they will know then that the first initiation is justifiably undergone, and they will also see the same light in thousands who in previous incarnations have taken that initiation. one thi

ough both of these experiences the human being moves until his individual will is developed and grounded, focussed and reoriented, and his group will is unfolded so that it includes and swallows up the dedicated, conscious, individual will. when this fusion has taken place (at the third initiation) a great revelation unfolds itself, and for the first time the initiate senses and then contacts the universal will; from that moment the initiate says "father, not my will but thine be done" just a little of what that will includes may emerge as we study this seventh rule and some of the succeeding rules. 3. i can find no words to express the nature of the third door. let us, in default of a better term, call it the door of the monadic sense of essential duality. body and life, soul and personal

ALICE BAILEY THE LABOURS OF HERCULES

stition. the problem of every teacher today is to discover new ways in which to express the old truths, and so present the ancient formulas for spiritual development that they will acquire new and vivid life. in both hemispheres there have been many books written on the subject of the path of discipleship, the path of holiness, and the path of illumination. the restatement of the problems of that universal path and of its inherent difficulties is not warranted unless the application can be modern and practical. it must indicate the inclusiveness of the goal, once those problems have been surmounted, and must avoid the tiresome reiteration of that basic rule of life, which has been expressed in the two words "be good. again and again we have been told that we must overcome the lure of the w

its theme will be found to be so inclusive that all of us, struggling in our present modern life, can make application to ourselves of the tests and trials, the failures and achievements of this heroic figure, who strove, centuries ago, towards the same goal as we do. through a reading of his story, fresh interest may be evoked in the mind of the bewildered aspirant, and such a picture painted of universal sequential development and destiny that he will go forward with fresh courage. we shall trace the story of hercules and endeavor to show how he, in his twelve labors, played the part of the aspirant upon the path of discipleship. on it, he undertook certain tasks, symbolic in nature, and passed through certain episodes and events which portray for all time the nature of the training and

ion and of transmutation, carried steadily forward until at length the mount of transfiguration and of illumination is attained. the hidden mysteries and the forces, latent in human beings, need to be discovered and require to be utilized in a divine manner and in line with divine purpose, intelligently apprehended. when they have thus been utilized, the disciple finds himself en rapport with the universal and similar divine energies and powers, underlying the operations of the natural world. thus he becomes a worker under the plan of evolution and a cooperator with that great "cloud of witnesses, who through the power of their onlooking, and the result of their attainment, constitute the thrones, principalities and powers through the medium of which the one life guides all creation onward

nergies upon our planet; that the planet is itself an energy unit composed of a multitude of energy units, and that man himself is likewise a composite bundle of forces and moving in a world of force. this is where [12] science so wonderfully has led us, and this is where the astrologer, the occultist, the idealist and the mystic also meet and testify to a concealed deity, to a living being, to a universal mind, and to a central energy. in the unfolding drama of the heavens, in the conclusions of the scientific enquirer, in the mathematical computations of the astrologers, and in the testimony of the mystic, however, we can see a steadily emerging manifestation of this concealed divinity. little by little, through the study of history, of philosophy and of comparative religion, we see the

ion. strength to perform the arduous task; a willingness to do the task which taxes not your powers; such are two lessons learnt. rise soon and seek the country, guarded by gate the third, and find the golden apples. bring them here. the tibetan (djwhal khul- 27- the labours of hercules the meaning of the labor in spite of all initial partial failure, hercules has made his start. in line with the universal law he has begun his work oil the mental plane. in the working out of the creative plan, thought-impulse is followed by desire. that state of consciousness, which we call mental, is succeeded by the state of sensitivity, and this second labor deals with the desire world and with the potency of desire. it is one of the most interesting labors and one that is [42] told us in fullest detail

AN INTRO TO STUDY OF THE KABALAH

e from him, and by him are upheld. from that head distilleth a dew, and from that dew which floweth down upon the worlds, are the dead raised up in the lives and on the worlds to come" the god of the kabalah is "infinite existence: he cannot be defined as the "assemblage of lives" nor is he truly the "totality of his attributes" yet without deeming all lives to be of him, and his attributes to be universal, he cannot be known by man. he existed before he caused the emanations of h is essence to be demonstrated, he was before all that exists is, before all lives on our plane, or the plane above, or the world of pure spirits, or the inconceivable existence; but then he resembled nothing we can conceive, and was ain suph, and in the highest abstraction ain, alone, negative existence. yet befo

s return to the philosophic view of the attributes of deity, which is the keynote of the whole of the doctrine. the primary human conception of god is then the passive state of negative existence ain--not active; from this the mind of man passes to conceive of ain suph, of god as the boundless, the unlimited, undifferentiated, illimitable one; and the third stage is ain suph aur--boundless light, universal light-"let there be light" was formulated, and "there was light" the passive has put on activity; the conscious god has awaked. let us now endeavour to conceive of the concentration of this effulgence, let us formulate a gathering together of the rays of this illumination into a crown of glorified radiance, and we recognise ktr, kether, the crown, the first sephira, first emanation of in

BALANCE J

d to depict witches in many forms from these early potent women at their craft to the later grotesques such as in the incident on the way to the sabbath series, where the limbs of the contorted hags seems to writhe in the glyphs of flesh. these are raw and primal depictions of earthly human essences. spare sought to reclaim such images for his own. he writes in earth inferno: the desertion of the universal woman, lying barren on the parapet of the subconsciousness in humanity: and humanity sinking into the pit of conventionality. hail! the convention of the age is nearing its limit. and with it a resurrection of the primitive woman. and then there are his film stars. they are sidereal seductresses, sirens and cyphers, pictures of ravishing beauty that resonate with bewitching frequencies

BASIL VALENTINE TWELVE KEYS

ger or injury, because he has become unconquerable. let me express my meaning in a somewhat different manner. when you have dissolved your earth with your water, dry up the water with its own inward fire. then the air will breathe new life into the body, and you will have that which can only be regarded as that great stone which in a spiritual manner pervades human and metallic bodies, and is the universal and immaculate medicine, since it drives out that which is bad, and preserves that which is good, and is the unfailing corrective of all imperfect or diseased substances. this tincture is of a colour intermediate between red and purple, with something of a granite hue, and its specific weight is very considerable. whoever gains possession of this stone, should let his whole life he an ex

BEHOLDERS OF NIGHT

ritti riservati. todos les derechos reservadecthe beholders of night an exploration of the shadow luciferian path by michael w. ford october 2002 0) the luciferian essence that the roots of traditional witchcraft as they have emerged passes beyond western culture as a cornerstone of middle-eastern origins, while reemerging in europe to america as time moved forward. what should be understood as a universal approach to witchcraft, shall the answer lie between the shadow and light, the essence between. the path of the wise is existent between what is seen and not seen, the very connection a clue to what the potential of the individual can be. luciferian witchcraft is the very result of sorcery which emerged in ancient cultures and times. the luciferic linage is traced back to the fallen ange

d our father and lilith, the very womb of our birth and initiation. i) the left hand path that the luciferian tradition is awakening from european traditional craft is nothing new, the emergence of the work in america leads to a left hand path approach to the path of the wise. considering much of the witchcraft tradition is a conglomeration of various magical traditions, the term witchcraft is as universal as its language. in the past, witchcraft and wicca was originally intended to be a shadow unto light way of living, from which the essence of the self is propagated in ones own will, desire and belief. as time moved forward, a watered down version of the craft from which was passed down from hermetic occultism and other pagan practices, brought much of the public essence of witchcraft to

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

multiple levels; the earth realm notably consists of the surface realm inhabited by humans and the subterranean realm of serpent deities (klu) and other malevolent spirits. it is in the intermediate spaces just above the surface of the earth where the various classes of worldly deities are found, making close interaction with humans possible.13 once buddhism came to tibet, the country adopted the universal buddhist cosmology of sa.s.ra, the realm of birth, death, and rebirth. sa.s.ra consists of six realms: the god, demi-god, human, animal, hungry ghost, and hell realms. the previous schema now intersects this buddhist system. the subterranean realm is associated with the hell realms; the hungry ghost realm overlaps the surface realm of humans, which also includes a host of diverse demonic

as lacking solid, substantial, and independent existence; everything is interdependent. this true nature is called "emptiness" meaning all things are devoid of innate and immutable nature separate from its context. emptiness states that nothing can be separated from its surroundings and reduced to quintessential elements.27 this is an expansion of the notion of no-soul (skt. an.tman, an early and universal buddhist belief that individuals do not possess changeless and eternal souls, but are merely the combination of mental constituencies conditioned by karma. this is important because it allows these indigenous notions of souls to continue to be recognized within a buddhist framework. souls exist, but only on a relative level. an advanced buddhist practitioner more aware of the ultimate tr

is the tantric master invited to tibet by trisong deutsen to aid in the popular institutionalization of buddhism (figure 4).38 mythically, this process required that the numerous indigenous spirits of tibet be tamed; as a tantric master, padmasambhava had the skill for this task. upon disciplining these deities, he assigned to many of them the job of protecting the buddhist teachings hence their universal label as protector deities. this process of taming or subjugation will be encountered several times in this study, especially in regards to tsiu marpo. once this taming was completed, samy could be successfully constructed and the buddhist monastic community could be institutionalized.39 tamdrin (tib. rta mgrin; skt. hayagr.va "the horse-necked one" is a wrathful aspect of the bodhisattv

suggest those ritual activities that are taken for granted and thus are ubiquitous within tibetan ritual performance. these ubiquitous elements can only be discovered through further observation and comparative analysis with other scholarship focused on ritual. 137 see bentor 1996, pp. 1-5, 97-100; beyer 1978, pp. 68-82, 91-127; and kohn 31-34. while this practice is common in s.dhanas, it is not universal. 84 the perfect feast petition offering the perfect feast petition offering is a late eighteenth-century geluk ritual text. this text is a strong example of tsiu marpo s ecumenical appeal and involves a specific ritual process called a petition offering (gsol mchod, which is a much simpler form of the above ritual ceremony. in a petition offering, offerings are made to tsiu marpo in exch

spite reservations about its usage by such figures as the fourteenth dalai lama. her usage depends heavily on the practice as it involves the speech of a god expressed through the individual. another common english word used synonymously with oracle is "medium" 113 it. the studies that exist on tibetan oracles show the tradition to be quite diverse and heterogeneous; however, there are some basic universal elements indicative of an oracle cult.152 there are a number of tibetan words that refer to oracles: kuten (sku rten "bodily receptacle" lhabap (lha bab "god descent" and lhaka (lha bka "god speech" these terms are descriptive enough in their capacity as titles, yet a number of other terms exist with varying levels of popular use and carrying greater cultural significance. pawo (dpa bo)1

BLACK WITCHCRAFT

a challenge which moves beyond the constraints of sociological limitation; it is taboo without psychological degradation, self-motivational empowerment through becoming as a god or goddess, to discover your weaknesses and strengths. adamu forbidden sexual magick the definitions of the left hand path has long been a clouded and often misunderstood definition. essentially, the left hand path is by universal perception as being the mutation or transformation of consciousness into a divinity or divine conscious, this is done by the process of the practice of magick and sorcery to achieve the motion of the body and mind towards a higher perception. the black adepts of the order of phosphorus and the black order of the dragon are magicians who are committed to process of self-determined magical

BLAVATSKY H P ANTHROPOGENESIS

ldean account of genesis "the word adam used in these legends for the first human being is evidently not a proper name, but is only used as a term for mankind. adam appears as a proper name in genesis, but certainly in some passages is only used in the same sense as the assyrian word (p. 86. moreover, neither the chaldean nor the biblical deluge (the stories of xisuthrus and noah) is based on the universal or even on the atlantean deluges, recorded in the indian allegory of vaivaswata manu. they are the exoteric allegories based on the esoteric mysteries of samothrace. if the older chaldees knew the esoteric truth concealed in the puranic legends, the other nations were aware only of the samothracian mystery, and allegorised it. they adapted it to their astronomical and anthropological, or

seen later on; while the third humanity- those who fell into generation, or from androgynes became separate entities, one male and the other female- are said to be under the direct influence of venus "the little sun in which the solar orb stores his light" the summation of the stanzas in book i. showed the genesis* of gods and men taking rise in, and from, one and the same point, which is the one universal, immutable, eternal, and absolute unity. in its primary manifested aspect we have seen it become (1) in the sphere of objectivity and physics, primordial substance and force (centripetal and centrifugal, positive and negative, male and female, etc, etc (2) in the world of metaphysics, the spirit of the universe, or cosmic ideation, called by some the logos. this logos is the apex of the

tetragrammaton in the manifested kosmos, and of its radical triple ray in the unmanifested, or its noumenon. put more metaphysically, the classification given here of cosmic ultimates, is more one of convenience than of absolute philosophical accuracy. at the commencement of a great manvantara, parabrahm manifests as mulaprakriti and then as the logos. this logos is equivalent to the "unconscious universal mind" etc, of western pantheists. it constitutes the basis of the subject-side of manifested being, and is the source of all manifestations of individual consciousness. mulaprakriti or primordial cosmic substance, is the foundation of the object-side of things- the basis of all objective evolution and cosmogenesis. force, then, does not emerge with primordial substance from parabrahmic l

" or "from be-ness into 'being- as a theosophist would say[[vol. 2, page] 25 man, the third logos. the cosmic ultimates. force succeeds mulaprakriti; but, minus force, mulaprakriti is for all practical intents and purposes non-existent* the "heavenly man (tetragrammaton) who is the protogonos, tikkoun, the firstborn from the passive deity and the first manifestation of that deity's shadow, is the universal form and idea, which engenders the manifested logos, adam kadmon, or the four-lettered symbol, in the kabala, of the universe itself, also called the second logos. the second springs from the first and develops the third triangle (see the sephirothal tree; from the last of which (the lower host of angels) men are generated. it is with this third aspect that we shall deal at present. the

ch to be easily assimilated[[vol. 2, page] 34 the secret doctrine. own distinctive form, others, again, the lowest (elementals, having no form of their own, but assuming every form according to the surrounding conditions "thus there is but one absolute upadhi (basis) in the spiritual sense, from, on, and in which, are built for manvantaric purposes the countless basic centres on which proceed the universal, cyclic, and individual evolutions during the active period "the informing intelligences, which animate these various centres of being, are referred to indiscriminately by men beyond the great range* as the manus, the rishis, the pitris, the prajapati, and so on; and as dhyani buddhas, the chohans, melhas (fire-gods, bodhisattvas* and others, on this side. the truly ignorant call them go

BLAVATSKY H P COSMOGENESIS

. 4 the secret doctrine- pantheism- atheism. 6 "space" in all religions and in occultism. 9 seven cosmic elements- seven races of mankind. 12 the three postulates of the secret doctrine. 14 description of the stanzas from the book of dzyan. 20- book i- part i. cosmic evolution. seven stanzas from the book of dzyan. 27- stanza i- the night of the universe. 35 the seven eternities. 36 "time. 37 the universal mind and the dhyan chohans. 38 nidana and maya: the causes of misery. 39 the great breath. 43 being and non-being. 45 the eye of dangma. 47 alaya, the universal soul. 49[[vol. 1, page] x contents. page. stanza ii- the idea of differentiation. 53 the absolute knows itself not. 55 the germ of life was not yet. 57 the universe was still concealed in the divine thought. 61- stanza iii- the a

s and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric and esoteric. 381 the purity of early phallicism. 383 the egyptian lotus. 385- ix. deus lunus. 386 a glance at the lunar myth. 387 a key-note to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the symbol. 405 the seven-headed dragons. 407 dragon and crocodile. 409- xi. demon est deus inve

595- xiv. forces- modes of motion or intelligences. 601 the vital principle. 603 occult and physical science. 605- xv. gods, monads, and atoms. 610 the gods of the ancients- the monads. 613 the monad and the duad. 617 the genesis of the elements. 621 hermes and huxley. 625 the teaching of leibnitz. 627 the monads according to occultism. 632- xvi. cyclic evolution and karma. 634 karmic cycles and universal ethics. 637 destiny and karma. 639 karma-nemesis. 643- xvii. the zodiac and its antiquity. 647 the jewish patriarchs and the signs of the zodiac. 651 zodiacal cycles. 656 hindu astronomy. 661- xviii. summary of the mutual position. 668 science confesses her ignorance. 669 materialism is leading europe towards a catastrophe. 675- n.b- the index and glossary will be found at the close of v

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

for rawlinson shows an undeniably vedic influence in the early mythology of babylon; and col. vans kennedy has long since justly declared that babylonia was, from her origin, the seat of sanskrit and brahman learning. but all such proofs must lose their value, in the presence of the latest theory worked out by prof. max muller. what it is everyone knows. the code of phonetic laws has now become a universal solvent for every identification and "connection" between[[footnote(s* see max muller's "introduction to the science of religion" lecture on false analogies in comparative theology, pp. 288 and 296 et seq. this relates to the clever forgery (on leaves inserted in old puranic mss, in correct and archaic sanskrit, of all that the pundits of col. wilford had heard from him about adam and ab

BLUE EQUINOX

xi. liber caus. the preliminary lection, including the history lection. explains the actual history and origins of the present movement. its statements are accurate in the ordinary sense of the word. the object of this book is to discount mythop.ia. liber xxxiii. an account of a.a. first written in the language of his period by the councillor von eckarthausen, and now revised and rewritten in the universal cipher. liber xxv. this is the chapter called the .star ruby. in the book of lies. it is an improved form of the .lesser. ritual of the pentagram. liber cc. resh vel helios. an instruction for the adoration of the sun four times daily, with the object of composing the mind to meditation and of regularizing the practices. liber ccc. a special instruction for the promulgation of the law. t

u hast no time past, no time to come. verily thou art not. 19. thou art delicious beyond all taste and touch, thou art not-to-be-beheld for glory, thy voice is beyond the speech and the silence and the speech therein, and thy perfume is of pure ambergris, that is not weighed against the finest gold of the fine gold. 20. also thy coils are of infinite range; the heart that thou dost encircle is an universal heart. 21. i, and me, and mine were sitting with lutes in the market-place of the great city, the city of the violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou

t can satisfy thee but the fulfiliment of thy transcendent will, that is hidden within thee. for this, then, up to arms! win thine own freedom for thyself! strike hard! ii of love it is written that .love is the law, love under will. herein is an arcanum concealed, for in the greek language agaph, love, is of the same numerical value as qelhma, the equinox 108 will. by this we understand that the universal will is of the nature of love. now love is the enkindling in ecstasy of two that will to become one. it is thus an universal formula of high magick. for see now how all things, being in sorrow caused by dividuality, must of necessity will oneness as their medicine. here also is nature monitor to them that seek wisdom at her breast: for in the uniting of elements to opposite polarities is

es. for there is no means of resolution better than this of pure mathematics, since already therein are gross ideas made fine, and all is ordered and ready for the alchemy of the great work. i have already written to you of how, in the will of love, light ariseth as the secret part of life. and in the first, the little, loves, the attained life is still personal: later, it becometh impersonal and universal. now then is will arrived, may i say so, at its magnetic pole, whence the lines of force point alike every way and no way: and love also is no more a work, but a state. these qualities are become part of the universal life, which proceedeth infinitely with the enjoyment of the will, and of love as inherent therein. these things therefore, in their perfection, have lost their names, and t

st be .under will. that is, in accordance with the true will, which is not to rest content with things partial and transitory, but to proceed firmly to the end. so also, in the book of the thirty thyrs, the black brothers are those who shut themselves up, unwilling to destroy themselves by love. thirdly, in the way of life evil appears under a subtler form as .all that which is not impersonal and universal. here the book of the law, by the voice of hadit, informeth us: liber cl 125 .in the sphere i am everywhere the centre. and again .i am life and the giver of life .come unto me. is a foolish word: for it is i that go. for i am perfect, being not. for this life is in every place and time at once, so that in it these limitations no longer exist. and you will have seen this for yourself, th

BOOK OF JASHAR

n. to make these connections, the story needs god and it needs to begin at creation. that is, the purpose of a creation story is not to explain where the universe came from, because saying that god made the universe only begs the question of what made god. the purpose of a creation story is to help us to understand the significance of events in history and in our own lives, by putting them into a universal coordinate system that includes the beginning of everything. god is the unity of that coordinate system. the introductory story of the "patterns" later identified (by nimrod) as jinn, is a synopsis of a complete history of life and civilization. in this synopsis, history is divided into two eras. during the first era, living patterns emerge spontaneously from a high-energy universe, and

hould it be so hard for people to see a common heritage and unity of all humanity? if a tendency to schisms and group rivalries is a fundamental law of human history, then the story of the tower is an attempt to find some reason for this social law. god's speech at the tower gives a simple answer. just as individuals need to rely on other individuals for guidance, so nations need other nations. a universal kingdom of all humanity is compared to cain wandering alone, with no one else to guide him away from madness and hallucination. just as cain needed jashar to set him straight (recall that jashar in hebrew means straight, so each nation needs other nations, and each religious group needs other religious groups, to set each other straight. god has commanded a system of competition between

ne expects everyone else to obey the king's orders, then it is fatal for any one person to disobey. however, if everyone expects everyone else to ignore the king's orders, then no one person has any incentive to pay any attention to the king's orders. either set of expectations can be a stable equilibrium. thus, when god's words shift the expectations from one equilibrium to the other, the king's universal authority simply vanishes, and the new world order of international rivalries and wars can begin to evolve. the phrase "with its own language for laws and prayers" suggests that the divisions may be both political and religious. the word "language" here could be interpreted in the sense of "wording" that is, we may be divided simply by our use of different words to describe similar codes

BOOK OF PLEASURE

ieving. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that conception is ultimate reality but not ultimate freedom from evolution. virtue: pure art vice: fear, belief, faith, control, science, and the like. self-love: a mental state, mood or condition caused by the emotion of laughter becoming the principle that allows the ego appreciation or universal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the desire, i.e, when the mind is worried because of the non-fulfilment of such desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to the subtle suggestion

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ntaneous song of praise, or can be one of the songs or chants given in appendix d. all can join in as the procession continues. if it is preferred, the coven can circle a number of times then come to a halt and start the singing while standing in place. priest "now is a time of change. now do we leave the light and "dance and song, as an essential part of the religious hunting ceremony, is almost universal even today. the yakuts of siberia, for instance, and many american indian and eskimo tribes, always dance before hunting. dance/rhythm is the first step to ekstasis the 'getting out of oneself. when the dance is for the increase of food, the dancers frequently imitate the movements of the animals, or the growing of the plants, which they are trying to influence..the masked dancer at four

form meditation has come to the western world by way of the east. for centuries the eastern initiates have known of the power and the advantages of regular meditation. they have used it, developing it into a fine art through which they have learned to control the mind, overcome sickness, separate themselves from problems and fears, develop psychic abilities and expand philosophy and knowledge of universal law. today, in the western world, there is an evergrowing awareness of these benefits of meditation. tm transcendental meditation, yoga, silva mind control all these and many more are now common, turning up in everyday conversations not only among wiccans and other occultists, but among ordinary, everyday folk. the trouble is that, in listening to these conversations, it quickly becomes

dwich. on one side you have the conscious mind. this is the mind that is concerned with your everyday world and activities and your physical/material being. it is your waking state of consciousness. on the other side of the sandwich is what is called the higher consciousness, or the super-consciousness. this is your higher self mind. it is concerned with your spiritual well-being and retains your universal memory. in the center is that which is often called the subconscious mind. it is passive and is largely subordinate to the conscious mind primarily because it has been made so. it rules the realm of the involuntary body functions; memory; reflex actions; and serves as the connecting passageway between your conscious and super-conscious minds. as the vital forces begin to flow through the

ly baffled at intimate exchanges with people you wouldn't normally go near. you are amazed at dreaming of doing things that are physically impossible in your everyday life. you end up with total frustration in your attemp'ts to make any sense of the strange goings-on in your elusive dreams. yet you still feel that somewhere there must be an answer. but where? what is the key? as an element of the universal consciousness, your super-conscious awareness is totally versed in universal symbolism. since the super-conscious mind tends to speak in its own language, your dreams can be expected to contain some of this language of universal symbols. but even though it has its own language, the super-conscious mind is aware that you will respond best to those symbols with which your conscious mind is

us mind is aware that you will respond best to those symbols with which your conscious mind is most familiar. therefore it will use terms and symbols from your everyday life. oftimes it will use the symbolism from recent events that arelfresh in your memory. these impressions from your personal physical life are called personal symbolism. lesson seven: meditation, dreams and the minor sabbats 185 universal symbolism includes those things that remain true for all humankind throughout the ages. included are colors, numbers, form and sexual identity (i.e. male and female. they come from the super-consciousness and therefore are timeless. a case in point is transportation the universal symbol of spiritual advancement. as material technology has advanced, the application of symbology has kept p

CASE PAUL F THE BOOK OF TOKENS

f t o k e n s be thou not led astray by their false doctrine who ascribe to the inferior nature somewhat less of power and worth than inhereth in the superior. the two are as the pans of a balance. each hath its own peculiar quality. each hath its appointed sphere of operation. one cometh not before the other, but together they exist from everlasting to everlasting. 3 mine inferior nature is the universal substance, the divine mirror wherein i, who dwell at the heart of all things, am reflected to myself. to the uninstructed, therefore, who mistake the reflection for that which is reflected, my secondary nature seemeth to be more interior than the primal will. this error may be likened to the illusion which ariseth when one seeth a room reflected in a glass, and thinketh he seeth the room

outwardly, generation presents the appearance of dissolution, a fact noted by many philosophers, and pithily expressed by st. paul's [133] the book of t o k e n s remark 'that which thou sowest is not quickened, except it die" the remarks on scorpio were, in part, as follows "the imaginative intelligence attributed to the letter nun is a specialization of the image-making faculty inherent in the universal consciousness. as manifested in human mentation, it is the force by means of which man transforms his environment, and hence it is essentially destructive in its effects upon existing conditions, for it destroys the old to build the new "in this connection observe that scorpio is the house of mars by night, in contrast to aries which mars rules by day. in the tarot, nun corresponds to de

serve that scorpio is the house of mars by night, in contrast to aries which mars rules by day. in the tarot, nun corresponds to death, while heh, the letter corresponding to aries, is attributed to the emperor. death is the ruler of form, and the world of formation, as the emperor is the ruler of the creative world. that is to say, all forms must change, and what changes them is imagination "the universal imagination performs the greater transformations, but the imagination of man is no different, save in degree. in fact, the imagination of man is the universal imagination at work in a particular localized center. the same power works through all animate and inanimate creation (if we may say that there is any such thing as inanimate matter. its essential nature is shown by the root-meanin

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a source upon which we can draw not only nor primarily for specific needs, but also for energy, harmony and connection with others, the world and the cosmos. it is an energy that can permeate every aspect of our being. a very special spirituality witchcraft and wicca (one of the major forms of witchcraft) both

u have the necessary tools for the spells you require. what is more, rooted as they are in domesticity and the daily world, these implements could not be safer: fruit, vegetables, salt, sand, seeds, flowers, coins, pots and jars, together with your crystals, candles, incense and oils, and perhaps a few coloured scarves or ribbons to tie knots. whether your spell is small and personal, or vast and universal, whether you are working to attract love, harmony in the home, prosperity or fertility for yourself or loved ones, for people in the wider environment or the planet, these are all you need [insert pic p034] seite 17 wicca01.txt- thoroughly modern magick not everything you use for magick must be of ancient origin, however. even your computer can be a magical tool, used to draw magick circ

oceans, bringer of dreams* pass the crystal through the incense, saying: enter through this fragrance, the compassion and understanding of gabriel, truth-bringer and clarion of hope* hold the crystal high in the air over the child or their symbol and circle it deosil, saying: endow, o gabriel [name the child] that he/she may speak always wise words and gentle counsel, drawn from the depths of the universal well of wisdom* place this crystal in the dish with the crystal quartz and blow out first the michael and then the gabriel candle, sending the light to the child. leave the incense to burn. again, spend a quiet but joyful hour* on the third day at the same hour, light the first two candles and then the red seite 147 wicca01.txt samael candle and some dragon's blood incense* take a bloods

increasing general abundance at the time of the harvest, our own needs will be met as part of the cosmic process of regeneration. what is more, the responsibility felt and still expressed in ritual by some indigenous peoples, for the coming of the rains or the annual rebirth of the sun, is not merely an unlearned response as some anthropologists suggest. it acknowledges the interconnectedness of universal and personal life forces and the responsibility humans have for care of the earth. as an ancient malaysian proverb says 'we have not inherited the earth from our forefathers, but borrowed it from our descendants. using the seasons in magick you can add extra depth and significance to your rituals by carrying them out using the associated candles, crystals, herbs and incenses when the par

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

rm the great variety of ways that human\ 38\ black magic page 25 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 beings sought to influence the forces of the universe. some scholars have characterized these systems of influence and interaction according to their "micro" or "macrocosmic" focus, on immediate and local matters, or on a much larger design, universal matters. these foci correspond with the forces within a particular cosmological framework. for example, in addition to human beings, there are intermediary spiritual beings, coexisting with the supreme (yet otiose) creator deity in most african religious systems. in the spiritual realm, the microand macrocosmic converge with the social, political, and ideological dimensions of existence

" moses claimed that she learned her magical knowledge "from my daddy and mammy\ 48\ and de old folks" she added "most of dem things works iffen you tries dem"[25] over time, certain ingredients emerged as staple components in the material rhetoric of conjure practices. the gravel and earth gathered from the surfaces of cemetery graves and stone markers, sometimes called "goopher dust" was a near-universal element in the pharmacopoeia of african american supernaturalism. a rabbit's feet or the highly sought after bone of a black cat endowed a practitioner with great power. materials were selected both for their sympathetic associations and for aesthetic purposes: red pepper to produce heat or irritation; lodestone to draw desirable forces magnetically; bone fragments to signify the passage

CHRONOLOGIA RORISPERGIUS

d it was marked from the time "kingship was lowered from heaven" 3200 bc writing in sumerian tablets 3100 bce pyramid texts [egy. 2953-2838 chinese emperor fu hsi, produced first w.v. of i ching 2700 bce the great pyramid of khufu is built in accordance with astronomical factors. 2494-2345 pyramid texts [egy. 2340 bc first imperial dynasty of egypt 2300 bc astarte, one of the ancient forms of the universal great goddess, was worshipped by the iranians in her form as anahita. her image was found in sumeria around 2300 bc. in the tibetan pantheon she is a manifestation of the sky goddess kaladugmo (mkhah.la.gdug.mo) or ma namkha (ma.nams.mkha) or 'mother sky. 2000 bc indo-aryans left proto-aryan homelands (eastern iranian steppes of ancient sogdiana, chorasmia, and bactria (yarshater: 1987

how name science and sefirotic science support the notion of the trinity, and calls the messiah by the hebrew letter yod. uses the word cabala by name and mentions his predecessor petras alphonsi. 1280? sefer ha-zohar written by moses de le n but attributed to simon ben yohai. 1280-1340 joseph ibn kaspi kabbalist "menorat kesef" equates the merkabah ladder with jacob's ladder and reintroduces the universal soul as propounded by batalyawsi. 1282-1288 arnald villanova studies hebrew and joachimist literature perhaps meets abraham abulafia. 1283 "ars demonstrativa" ramon llull. on the letters a+ t (prefigures later *azoth* formulations)circle, square, and triangle can represent everything in creation. ascends the ladder of being through the elemental to the triune structure of the divine. c

n monk, gioacchino da fiore had been elected "pope" by her sect was sentenced and burned. 1300-1325 w.v. white book of rhydderch (mabinogion. ma'arekhet ha-elohut expounds doctrines of kabbalah; popular in italy. 1304 bernard delicieux, provencal spiritual preaches to carcassone on the sibyls and the prophecies. 1305-6 arnald of villanova exposition super apocalpsi 1306-1403 'abd al-karim jilani. universal man (al-insan al-kamil. 1306-21 divine comedy by dante. 1308 john duns scotus dies. guiard of cressonart arrested. 1309-1311 tractatus quidem [sic, in quo respondeteur objectionibus que fiebant contra tractatum arnaldi de adventu anti-christi arnold of villanova sees lull and himself as the 'two modern messengers of truth' 1309-1348 petrus bonus 1309: under pope clement v and under the t

1531 agrippa's three books of occult philosophy 1532 earliest manuscript of the splendor solis 1532-1595 thurneisser zum thurn 1531-1588 valentin weigel 1531 "sefer yezirah" recension "gruenwald=b" oxford bodleian library (cat neubeaur) 1531 (8) foll 95b-103b, vellum. germanic writing of 12-13th c, long recension of donnalo (913ad. 1533-1588 theodor zwinger frater of guillaume postel paracelsian universal scholar, nephew of johannes oporinus. 1533 isaak luria, jewish kabbalist, born in jerusalem; queen elizabeth i born at greenwich palace in london (september 7) cornelious agrippa's de occult philosphia. 1535-1613 giambattista della porta 1536 postel in constantinople collecting manuscripts for king of france -obtains kabbalist texts. 1537-1583 r. eliyahu(eliahu) of chelm(helm) 1540 (abou

lutheran theologian, in 1570. studion collected precious stones and monuments, displayed in stuttgart library. wrote the 2000 p. naometria(measure of the temple) joachite chiliasm and key of david. 1543-1620 chaim vital 1544-1616 helisaeus roeslin 1544-1607 john pistorius, qabalist 1544 postel in rome- he published his work de orbis terrae concordia (concerning the harmony of the earth) advocated universal religious peace, to be achieved by convincing jews, moslems, and pagans of the truth of christianity. 1545-1608 joseph duchesne (quercetanus) 1546 "absconditorum a constitutione mundi clavis" gillaume postel. the "key of hidden things" is david's key. 1548 postel translates the zohar. 1548-1600 giordano bruno 1549-1550 postel journeys to the orient(he claimed to have walked all the way t

COLLIER IRENE CHINESE MYTHOLOGY

emperor] is seen as monstrous: he has an iron head, a bronze brow, hair like swords, the body of a bull, and six arms with eight fingers each.2 the father and son pair of kun and yu are typical of the early mythological gods in their willingness to help people. noted sinologists jan and yvonne walls write: characteristic of classical chinese myths is their rather dominant concern with some of the universal themes the creation and maintenance of natural and cultural orders, disruptions and challenges to them and a spirit of concern and even self-sacrifice for the well-being of humanity on the part of benevolent gods and mythological culture heroes [t]he number of gods and culture heroes who give their lives in the service of the natural or cultural orders is astounding in comparison with mo

ustomary to have moon-watching parties, and offerings are still made to the moon. and paper lanterns are in abundance. the autumn equinox marks the time of the year when nights become longer than the days, and as the moon symbolizes the yin, or feminine force, the rituals are performed by women, who offer incense and food at altars in the open air.3 mythology expert alexander eliot points out the universal fascination with lunar myths: lunar mythologies are often even more dramatic [than solar myths. for while the sun always remains the same, the moon waxes and wanes disappearing, only to come to life again after three moonless nights.4 hsi wang mu is a constant presence in chinese myths. professor anne birrell comments [s]he is polyfunctional and ambiguous. moreover, her attributes and fu

COMMENTARY ON THE SEAL OF THE NINE ANGLES

te that in pure duality there is no room for judgment between the two; there is only one or the other. in duality geometry creates a single extension (a line. third angle: this is a very critical stage, because the existence of a third element introduces the notion of choice between the two opposites, either absolutely or relatively (aristotelian system) or of choice to aspire or not to aspire to universal perfections= platonic/pythagorean system. this is nyarlathotep, otherwise set, otherwise lucifer/satan, otherwise prometheus, otherwise thoth, who has created the power of perspective and the independent psyche of judgment. here "knowledge" becomes possible. in geometry we now have the triangle, which is the most rigid of figures and also creates a two-dimensional plane. note that, per t

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

not all positive or negative. like us, they are a bit of both. extraterrestrial life is no big deal. it is the same stream of life we call creation or god, at a different stage of evolution and/or on a different wavelength of experience. but many of these peoples are years, sometimes millions of years (in our version of time) ahead of where we are technologically and in their understanding of the universal laws. if we judge the credibility or craziness of something only from the perspective of our scientific achievements on this wavelength of planet earth, we will never understand what has happened to us. this is why i ask the skeptics to open themselves to other possibilities. if you were a peasant farmer in the mountains of some self-contained society in deepest asia, you would find it i

tears 5 bringers of the dawn claims to be the words of a consciousness communicating from the star system we know as the pleiades. i know if you are new to this, it all sounds so fantastic and hard to accept. but all i can do- all any of us can do- is to say what we believe and feel. i believe that this star system called the pleiades, or at least the more evolved groups from there, are part of a universal operation to set humanity and this world free from the prison we have unknowingly lived within for aeons of what we call time. we are the generation who are going to see this happen. planet earth was hijacked, you could say, and taken over by another civilisation or civilisations, which are highly advanced technologically, but pretty low on love and wisdom. this is, as always, a telling

e power of the mind, the earth's energy fields, and the global energy grid (the network of energy lines known by different cultures as ley lines, meridians, and dragon lines. but even the privileged initiates did not retain the purity of the information through the centuries. to this day, they work with a twisted version of the knowledge, albeit still far more advanced in its understanding of the universal laws than anything you will find in the religions and establishment sciences that the rest of us are asked to accept. the greatest misunderstanding of the negative brotherhood relates to the power of love. the prison warder consciousness which controls the minds of those who manipulate the brotherhood does not understand love. it generates and feeds upon negative energy, and the more neg

f millions of people. as the prison warders program the minds of the global elite, so the elite do the same to people on earth. it almost wouldn't matter that the global bankers and industrialists were funding both sides- if (and it is one hell of a big 'if) the people in general had seen what was afoot and refused to take part. i remember the words of a splendid song by donovan in the 1960s, the universal soldier "he's five foot two, and he's six feet four. he fights with missiles and with spears. he's all of thirty-one and he's only seventeen. he's been a soldier for a thousand years..he's the universal soldier and he really is to blame. without him how could hitler have begun? he's the one who gives his body as a weapon of the war and without him all this killing can't go on."1 hitler w

led by the same force, sometimes part of the same force, which controls their perceived enemies on the 'far right. it was this naivety that allowed the world wars to happen. for the second time in forty-five years both 'left' and 'right' had been manipulated into conflict with the most devastating and horrific effect. sadly, the same childish responses continue to this day. sources 1 donovan, the universal soldier (pye records, london, 1965. written by buffy st marie. 2 quoted in several books, including trevor ravenscroft's the spear of destiny (corgi, london, 1974) p106 3 ernst hanfstaengl, hitler- the missing years (london, 1957) 116..and the truth shall set you free 4 carroll quigley, the anglo-american establishment, p275 5 house of lords, february 1938; chatham house, march 24th 1938

DAVID ICKE CHILDREN OF THE MATRIX

yal lines in places like egypt, sumer, and the indus valley, had a white skin and often blue eyes, yet they were known as the dragon kings or serpent kings by those who knew the secret of their hybrid nature. lemuria was destroyed by a staggering cataclysm that struck the earth, maybe 11,500 to 12,000 years ago. atlantis went the same way, in stages, over the thousands of years that followed. the universal stories of the great flood are related to this. when atlantis came to an end amid more enormous geological upheavals, the bloodlines and their "gods" began again in the near and middle east from about 4,000bc with an empire based in sumer in what is now iraq, between the rivers euphrates and tigris. sumer, according to official "history, was the start of human "civilisation, but, in fact

ctory dictates of a book purveying stories of pure fantasy. the creation of the mental and emotional sheep pen of norms, which imprisons 99% of humanity, goes on minute by minute in subtle and less subtle ways. there are children of christian, jewish, muslim, or hindu parents who don't accept the religion, but still follow it because they don't want to upset their family. then there is the almost universal fear of what people think of us if we speak a different version of reality or live a different kind of life. note that the fear for those who wish to break out of the sheep pen is not the fear of what the elite families, the illuminati or "illuminated ones, will think of them. most have no idea that such a network exists. no, the fear is for what their mother or father will think, or the

ies with millions of members worldwide who think they know what they are involved in, but, in truth, only a tiny few have any idea of what is going on and who, ultimately, is calling the shots. albert pike, who died in 1891, was one of the most pre-eminent figures in world freemasonry. among his titles were sovereign grand commander of the supreme council of the 33rd degree and supreme pontiff of universal freemasonry. in his book, morals and dogma, written for higher degree freemasons, he reveals the way the lower levels are misled* the 33 degrees of the scottish rite and 10 degrees of the york rite, both include the blue degrees, of course. to the prison born 7 "the blue degrees are but the outer court or portico of the temple. part of the symbols are displayed there to the initiate, but

minefield to decipher which of these gods were flesh and blood real, and which were symbolic of the sun, moon, planets, natural cycles, and so on. most were the latter, but there is substantial evidence to confirm that some of them, particularly the further back you go, were walking, talking, entities, who had, by human standards at the time, amazing knowledge of the solar system, the stars, the universal cycles, the effect of the sun, moon and other planets and star systems on the earth and its people, and technological understanding of such immensity that they were able to build the pyramids and other stunning structures all over the world that we would struggle to build even today. just consider the scale we are talking here with the giza pyramids alone. the great pyramid, which is nea

ergy lines cross. this energy was often symbolised as a serpent. the more esoteric researchers who acknowledge the vast symbolism and references to serpent bloodlines, serpent knowledge, and serpent people, say these were merely codes relating to this earth energy grid known as dragon lines or ley lines (hence so many british place names end in "ley. the association of serpent symbolism with this universal energy and its most powerful centres is clear to see. but, at the same time, the evidence that there is a controlling force taking a reptilian form is so overwhelming that there is no way that the constant references to serpent or dragon bloodlines can be dismissed as simply code for this energy or knowledge of the grid. and what a co-incidence that we have all the legends and accounts o

DAVID ICKE THE BIGGEST SECRET

unpleasant rituals emerged after their mystery schoolnetwork was taken over by the babylonian brotherhood. the basic moral code wastaught to all people, but the secret knowledge was, as with all these networks, preservedfor initiates under the strictest secrecy. eliphas levi, the famous esotericist, said of theirhealing methods:74the druids were priests and physicians, curing by magnetism. their universal remedieswere mistletoe and serpents eggs, because these substances attract astral light in aspecial manner. the solemnity with which mistletoe was cut down drew upon this plant thepopular confidence and rendered it powerfully magnetic.46the druids, like the other mystery religions, were carriers of advanced knowledgewhich has been kept from the people, and some of them used it for less t

nistan; jao of nepal; wittoba of bilingonese;tammuz of syria and babylon; attis of phrygia; xamolxis of thrace; zoar of thebonzes; adad of assyria; deva tat and sammonocadam of siam; alcides of thebes;mikado of the sintoos; beddru of japan; hesus or eros, and bremrillahm, of the druids;thor, son of odin, of the gauls; cadmus of greece; hil and feta of mandaites; gentautand quetzalcoatl of mexico; universal monarch of the sibyls; ischy of formosa; divineteacher of plato; holy one of xaca; fohi and tien of china; adonis, son of virgin lo, ofgreece; ixion and quirinus of rome; prometheus of the caucasus; and mohammed ormahomet, of arabia.22all but a few of those sons of god or prophets, and the mind-prison religions foundedin their names, come from the very lands occupied or influenced by peo

ar of the sea and queen of heaven were alsogiven to mary and they both originate fromqueen semiramis, who was called the queen ofheaven in babylon. christianity and judaism areboth the religion of babylon.throughout the world you see the same sunreligions and rituals, in sumer, babylon, assyria,egypt, britain, greece, europe in general,mexico and central america, australia..everywhere. it was the universal religion inspiredby the same, ultimately extraterrestrial, sourcethousands of years before christianity. sun andfire worship was the focus of religions in india where their festivals charted the sunscycle through the year,27 and in the jesus story you see constant symbolic references tothis and to astrology and mystery school symbolism. the crown of thorns is the symbolof the rays of the

e reached at least the 32nd degree orare members of the templar lodges of freemasonry.13 the order was allegedly foundedby a descendant of mohammed who based it on a secret society in medieval europewhich included jews, arabs, and christians.14 its symbol is a crescent moon representedby the claws of a bengal tiger, engraved with a pyramid, an urn, and the pentagram, acombination representing the universal mother: isis-semiramis-ninkharsag.15roosevelts secretary of agriculture, henry wallace, was also an occultist who wasinvolved in the decision to put the all-seeing eye symbol on the dollar bill.16 wallacehad a guru, the russian mystic and artist, nicholas roerich, who spent many yearstravelling through nepal and tibet studying with the lamas and searching for the lostcity of shamballa, t

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

. below are quotes written by high level masons praising lucifer with references "the mysteries of magic' by eliphas levi "what is more absurd and more impious than to attribute the name of lucifer to the devil, that is, to personified evil. the intellectual lucifer is the spirit of intelligence and love; it is the paraclete, it is the holy spirit, while the physical lucifer is the great agent of universal magnetism" page 428 'the book of black magic' by arthur edward waite 33 "first conjuration addressed to emperor lucifer. emperor lucifer, master and prince of rebellious spirits, i adjure thee to leave thine abode, in what-ever quarter of the world it may be situated and come hither to communicate with me. i command and i conjure thee in the name of the mighty living god, father, son and

DAVIDSON DAN SHAPE POWER

izona dan a. davidson chapter 1 aetheric physics of shape power this chapter discusses my basic discovery of how shape power works and the energies (i.e, the aetheric forces) which drive the nuclear forces. 1.1 the aether fundamental to understanding shape power is how the luminiferous aether interacts with matter. the basic premise is that all matter is simply a special case of the all pervading universal energy filling all space; namely, the aether. over the years, the existence and understanding of aether has evolved as the basis for gravity and free energy effects at a micro and macro level. laboratory experiments have shown that superluminal energy and information transfer have been effectively accomplished via aetheric engineering, which effectively eliminates the theory of special r

eriments have shown that superluminal energy and information transfer have been effectively accomplished via aetheric engineering, which effectively eliminates the theory of special relativity and its assumptions of a constant speed of light. aether can be modeled as a superfluid which has little or no measurable viscosity. this model aether is developed in a later chapter where many of the basic universal constants describing physical phenomena with magnetic, electrical, and gravitic formulas are developed. my research over 35 years proves the existence of aether as a reality. modern physics has focused on the first experiments which michelson and morley did in the early part of this century showing no ether drift; however, the experiments were flawed in design and later experiments impli

er effects and how they used shape to control aetheric energy. 2.1 shape power history my wife, jeanine, and i have done many experiments with shape power and various energy shapes over the years. most of what we did has never been publicly documented until now as there was only a small mention in my previous writings. shape power has been a recurring topic in our discussions and experiments with universal energy, and it seems to be a recurring theme we find in various sources. one of our favorites is a famous inventor of the 19th century, john ernst worrel keely, who developed shape power to a fine science. one of keely's demonstration gimmicks was to draw a series of symbols on a blackboard and one of his vibratory devices or motors would start operating. what i surmise is that keely use

terally unlocked the secrects of gravity, electricity, magnetism, sub-atomic physics, brain-mind physics, etc. we will probably never know all that keely did. we can only hope that more modern researchers who rediscover these secrets will share them with the world for our enlightenment. 2.3 orgone energy orgone energy was discovered by dr. wilhelm reich. the discovery was really another aspect of universal aether plus reich's invention of mechanisms to intensify and make the energies available for various uses. his fundamental discoveries are based on how intense manifestations of the aether interact with different types of matter and with living organisms, animals, and man. 2.3.1 brief history of wilhelm reich wilhelm reich was born march 24, 1897, in austria. his high school education wa

made. one of reich's most notable achievements was a free energy device based on the fact that high concentrations of orgone would stimulate ionic emission in vacuum tubes. table 2.3.2-1 summarizes some very interesting facts about orgone energy. for those familiar with studies of pyramid energy and other aetheric accumulators, it is obvious that orgone is another manifestation or modification of universal aether. 2.3.3 the oraccu the orgone accumulator, or oraccu as it was called, is an invention by reich which will accumulate and intensify orgone energy. experiments showed that orgone is able to penetrate anything; however, the speed of penetration is different for different materials. reich found that organic materials such as cotton, wool, wood, and silk readily transmit orgone energy

DEITUS

t is more likely, however, that these beings take on an apparent existence because people believe in them. the psychologist carl jung, fascinated with metaphysics, alchemy, and dream interpretation, considered that gods and demons existed as symbolic forms in the subconscious mind. further, he suggested that there was a collective subconscious shared by all humanity and that symbols in dreams had universal meanings. with this in mind, the spheres described in the map of the spheres may be seen as planes of consciousness on each of which the symbols share a common theme. the map of the spheres shows the aeonic sphere as being beyond the heavenly spheres. the aeonic sphere could be described as a circle surrounding all of the spheres since it is closest to the universal subconscious. traditi

peaks a word which creates a new aeon or changes an existing aeon, and establishes a law. it may be more accurate (but less poetic, however, to say that the magician views the tide currents of the aeonic sphere and codifies what he sees as a trend or theme into a particular word or magical dictum. in truth, all aeons are one aeon. they differ as waves of an ocean. the ocean in this analogy is the universal subconscious the source consciousness from which conscious thought arises. the aeons affect all humanity since they exist in the universal subconscious. like waves of the ocean, each aeon causes new aeons to form. we may speak of a particular cycle in which many aeons come into existence. the ocean of the universal subconscious has tide currents of its own. when the tide is coming in the

s aeons with the word of the current aeon and forms a single statement identifying man s purpose in this aeon. the word deitus completes an unholy trinity: the will, the expansion of consciousness, and personal divinity. to understand the law of the aeon means to reject any supra-personal deity and recognize oneself as a god. this is also the essence of satanism in all the forms it has taken. the universal subconscious often is called god. since the universal subconscious is the source of nearly all conscious thought, i say with st. thomas god is within you, and with nietzsche man is god, and also with christos beest, man is god and man is lucifer. the sad state of most of humanity clearly reveals that the universal subconscious suffers from a variety of neuroses. god is certainly a sadoma

t, i say with st. thomas god is within you, and with nietzsche man is god, and also with christos beest, man is god and man is lucifer. the sad state of most of humanity clearly reveals that the universal subconscious suffers from a variety of neuroses. god is certainly a sadomasochist and sexual deviant. why this is so could be a matter of endless debate but millennia of isolation has caused the universal subconscious to create endless worlds populated with countless beings which fall upon one another and devour each others flesh. the universe is not static but changes over time. during a cycle of restriction, the universal subconscious is more introspective. it withdraws into itself and becomes stagnant. its thoughts and behaviors become neurotic or even psychotic. during a cycle of expa

, the universal subconscious is more introspective. it withdraws into itself and becomes stagnant. its thoughts and behaviors become neurotic or even psychotic. during a cycle of expansion, the universe seeks growth and challenge. it influences men to create, explore, discover, learn, and produce. a cycle of restriction does not, however, undo all of the gain made during a cycle of expansion. the universal subconscious is progressively becoming healthier through each new cycle of expansion. it may seem strange that i say a cycle of expansion (a satanic age) is healthy and a cycle of restriction is unhealthy. one need only compare, however, the world of today with that of europe in the middle ages. in a time when the church was the center of men s lives and religion superceded personal free

DEMONIC BIBLE

e very concept of truth, enlightenment, or wisdom changes with it. i am not, but am becoming. the universe is not, but is becoming. and if i, who possess consciousness, am becoming, then the consciousness which guides and/or controls the universe, from which my consciousness has its source, must also be becoming. the dialectic method of thesis/anti-thesis and synthesis is the process by which the universal dynamic evolves. i am not my flesh or my blood. i am not my brain or my body. in realizing that the "i am" of my being is pure consciousness, i realize that i am god; i am the universe made manifest. and that which i call lucifer, the embodiment of wisdom and enlightenment, is also changing, is also becoming. it is within me, it flows through me, it is what the "i am" of my being is. i a

etween scientists on the "human genome project. in deitus, man need no longer "seek" his higher self for by thelema and by xeper he has "attained" it. deitus depends upon thelema and xeper just as xeper depends upon indulgence, thelema and restriction. man must pass through each preceding aeon in order to reach the current aeon. deitus does not involve the dissolution of man's consciousness into "universal consciousness. by dissolving his consciousness into the "universal consciousness" he would be unable to act separately and distinctly upon the universe and would thus be unable to ever attain deitus. deitus does not represent the end of "becoming" or the end of xeper and remanifest. to believe for a moment that he has reached the end of the road, that he has become a god, and that his jo

he universe and the universe is itself expanding. by attaining deitus, the sorcerer realizes that man is "becoming a god and accepts "his place as a god upon the earth" his consciousness expands to the limits of the current aeon and he then continues to xeper and remanifest in direct relationship to the universe. the sorcerer realizes that his consciousness and his will are a manifestation of the universal dynamic, which man calls satan. having attained deitus, man becomes the very embodiment of satan. the dragon (a second consciousness which contains the knowledge of his ultimate purpose) awakens. as man becomes the embodiment of satan and rises to become a god, lucifer arises, for the rise of lucifer is a metaphor of man's ultimate purpose and direction. in deitus, you see not only the l

r existed die? can it spend eternity in bliss or in torment? can it be reincarnated in another form? it cannot be said to die if it never existed. only the consciousness which enlivened it exists. when consciousness is cut off by the end of flesh, it is diverted elsewhere creating new life. there is only consciousness and it is without end. the mystic says "deny the ego, surrender yourself to the universal consciousness" this is folly for by rejecting one's own consciousness, the universal consciousness which animates the individual is also rejected. if i am god made manifest, then my thoughts are the thoughts of a god and my actions are the actions of a god. my desires are the desires of a god and my will is the will of a god. if i am "good" or i am "evil" then i am a god of goodness or a

t which you desire. this book provides the key to crossing the gates of hell and becoming one with the forces of darkness. rather than give you spells, charms, and seals for material benefit, this book provides you with the means to acquire these things yourself. initial to performing these rituals, you must take a "bath of purification, a bath in salt water. the reason for this is that salt is a universal purgant. taking a bath in salt water will eliminate any psychic influence, either "positive" or "negative. this will remove any curse or blessing and temporarily banish any spirit or demon. fill your bath with hot water, throw a cup of rock salt or sea salt into the bath, and then enter into the water. you must submerge your entire body in the water to ensure that all psychic influence i

DIABOLUS

high places. crowley makes similar connections between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme of one dialogue, london 1603 found in egyptian magic, e.a. budge 10 connections between shabbathai, the sphere of saturn being the witches sabbat10. here we find the manifestation of the adversary in a universal and initiatory role. the modern magician and sorcerer must be willing to focus on the beneficial and useful aspects of sethian magick within a now type of context, in other words utilize the will to invigorate and empower the rituals of sethan, which by you set is made great within. ii. ahriman the persian devil and the whore of darkness pondering on the end, zurvan delivered to ahriman

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

shop: the word "bishop" comes from the greek "episokopos" meaning "to look upon" as in an overseer. 1) in the christian faith, a chief bishop (q.v) who has been consecrated to have ecclesiastical and administrative authority over a territorial arch diocese. 2) in the astral star, a primate of a state curia, and the senior member of the general synod for a given state or commonwealth. archetype: a universal and imageless concept; here, in the sense coined and used by carl g. jung, psychiatrist, such a concept existing within the collective unconscious mind of humanity. archetypal image: the form in which an archetype is clothed by a particular culture, mythology, religion, or individual. aries "the ram" in astrology (q.v, the first sign of the zodiac (q.v) having the qualities of cardinal (

y physical climax. the catharsis of greek tragedy was no more than a pale echo of the original magickal catharsis of the greek eulusian mysteries. magickal memory: the memory of past lives. magickal name: a name given to an initiate, or chosen by one who receives initiation, to signify the death of the old life and the birth into the magickal life. also called the motto (q.v. magnatism, animal: a universal fluid postulated by fredrich anton mesmer (1733-1815) that renders human bodies susceptible to the influences of celestial bodies and other human beings. it manifests itself in the body with opposite poles of force similar to those of the magnet. mahatantra: great tantra (q.v. an orgasmic experience that result in an altered state of consciousness commonly known as enlightenment. mait-te

e temple of the east. a well known and still existing originally german occult order which has become the primary promulgator of the teachings of aleister crowley (q.v, who at one time was the head of that international order. kenneth grant was also a one time past frater superior of that order. today, hymneas beta is frater superior of the o.t.o. orgone: a name used for pra a, ruach, or chi, the universal life force, by dr. wilhelm reich. outer alchemy: making use of the magically charged sexual fluids for magickal purposes- p- pagan: from paganus "those of the earth" originally it described people of the land and their simplicity. later, it focused on their choice of pre-christian deities and was used as a type of insult. today, may witches consider themselves to be pagans or neo-pagans

rah: hebrew for "sphere" pronounced "seh-fear-ah" it is a sphere or area or emanation on the tree of life (q.v. sephirohth: pronounced "seh-fear-oht" the plural of sephirah (q.v. serpent: in alchemy (q.v, the result of heating a substance in the athanor (q.v. in sex magick, it is the semen. shakta: in hinduism and eastern occultism, the male seed or spark of light that impregnates the womb of the universal goddess, shakti (q.v, and allows her to give birth to all things. it is viewed as a god in tantrik doctrine. shakta does not himself exist, but he enables existence. shakti: in hinduism and eastern occultism, the universal power of realization that creates and sustains the world from moment to moment. in tantrik doctrine, it is viewed as a fertile goddess who gives birth to all existing

DION FORTUNE MYSTICAL QABALA

s together into a synthetic glyph once more, and each symbol capable of interpretation in terms of whatever plane the mind may be functioning upon. 13. this mighty, all-embracing glyph of the soul of man and of the universe, by virtue of its logical association of symbols, evokes images in the mind; but these images are not randomly evolved, but follow along well-defined association-tracks in the universal mind. the symbol of the tree is to the universal mind what the dream is to- the individual ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14. the universe is really a thought-form projected from the mind of god. the qabalistic tree might be likened to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of

e with the moon, diana-hecate, also agrees with this attribution. crowley, though assigning yesod to the phallus in column xxi of "777" assigns the svadisthana lotus to hod, mercury. it is difficult to understand this attribution, and as he does not give his authority, i consider it better to adhere to the principle of referring the levels of consciousness to the central pillar. 18. tiphareth, by universal consent, represents the solar plexus and breast; it therefore seems reasonable to attribute to it the manipura and anahata chakras, as crowley does. fuller attributes these chakras to geburah and chesed, but as these two sephiroth find their equilibrium in tiphareth, this attribution presents no difficulty and causes no discrepancy. 19. in the same way the visuddhu chakra, which in the h

s and the method of their formulation and interpretation as a psychological device for penetrating the veil of the unconscious. mystical qabala page 60 14. broadly speaking, then, we sort out the gods and goddesses of all the pagan pantheons into the ten pigeon-holes of the ten holy sephiroth, relying chiefly upon their astrological associations to guide us, because astrology is the [page 90] one universal language, for all people see the same planets. space is referred to kether, the zodiac to chokmah, the seven planets to the next seven sephiroth, and earth to malkuth, consequently, any god who has an analogy with saturn will be referred to binah, as will any goddess who might be termed the primordial mother, the superior eve ,as distinguished from the inferior eve, the bride of micropro

ing in a nature cross, and has no relationship whatever to the calvary cross, which is the cross of christianity. the tapering shaft of the keltic cross is, in actual fact, a truncated pyramid, and examples of this type of keltic cross exist which leave no doubt upon this point whatsoever. some archaic forms suggest the imposition of the cross and circle upon the conical phallic stone which is so universal an object in primitive worship. 88. the swastika is also a nature cross, and is sometimes called the cross of thor, or the hammer of thor, its form being supposed to indicate the whirling action of his thunderbolts. 89 the calvary cross is the cross of sacrifice, and should ptoperly be coloured black. its shaft should be three times the length of its arms, and the length of each arm thre

but there are certain practical secrets of the mysteries which it is inadvisable to cry aloud lest they be abused. there is also the inveterate tendency of human nature to apply its own definitions to familiar terms, and to refuse to recognise them apart from their familiar associations. if i lift a corner of the veil of the temple and reveal the fact that sex is simply a special instance of the universal principle of polarity, the immediate assumption is that polarity and sex are synonymous terms. if i say that although sex is a part of polarity, there is a great deal of polarity that has nothing to do with sex, my explanation is ignored. perhaps i shall be understood better if i substitute the terminology of physics for that of the more appropriate psychology, and say that life will onl

DION FORTUNE PSYCHIC SELF DEFENSE

of the opinion that psychic attacks are far commoner than is generally realised, even by occultists themselves. certainly the general public has no conception at all of the sort of things that are done by people who have a knowledge of the powers of the human mind and set to work to exploit them. i am convinced that this factor played a large part in the witch-cult, and was the real cause of the universal horror and detestation of the witch. these powers have always been known to students of occultism, but nowadays they are known and used by people who would be exceedingly surprised to find who are their fellow-practitioners. mrs. eddy, the founder of christian science, stumbled on to these methods empirically without ever acquiring any rational knowledge as to their modus operandi. she e

arisen without some basis in experience. the vapourings of the wise woman would be no more heeded than those of the village idiot if no painful consequences had ever been found to follow upon them. fear was the motive of these persecutions, and fear founded upon bitter experience; for it was not officialdom which incited the witch-burnings, but whole country-sides that rose up for a lynching. the universal horror of the witch must have some cause behind it. the labyrinthine windings of the left-hand path are as extensive as they are devious; but while exposing them in something, at any rate, of their horror, i still maintain that the right-hand path of initiation and occult knowledge is a way to the loftiest mystical experiences and a means of lifting the burden of human suffering. not eve

DONALDTYSON DEMON

a demon is. demons in one form or another have been a constant fixture of folklore and myth in all cultures around the world since the dawn of history. while this is not proof that these folk beliefs are literally true, it suggests that a core of truth exists that has sustained and defined the myths of demons over the centuries. it is nothing short of intellectual arrogance to leave unexamined so universal an aspect of human experience. return hcehome resources demons bios fiction tyson the truth about elementals (salamanders were believed to be invulnerable to flames) elementals are spirits connected with the four elements of ancient philosophy and traditional western magic. the ancient greeks and romans thought that everything in the world was composed of a mixture of four fundamental qu

DONALDTYSON EVILEYE

r eighty-five year old sicilian grandmother was right after all. but it doesn't function in quite the way she imagined. the true evil eye is not in the head of some elderly woman who casts her malicious, bloodshot glance your way- it is the eye through which you look upon your own world. the belief that misfortune can somehow be projected onto one person by another through a glance is ancient and universal. it was based on a misunderstanding of how the faculty of vision functions. centuries ago it was thought that the eye perceives the outer world by projecting forth invisible rays onto external objects such as trees, mountains, stones and clouds. it was assumed that we became aware of our surroundings visually by a kind of optical touch that relied on these rays as channels of communicati

DONALDTYSON PENTA

ol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become almost a universal feature of all systems of magic in english-speaking nations over the past century. in the golden dawn, the quintessence or fifth element of light or spirit is associated with the single upper point of the pentagram. the remaining four elements are assigned the lower points in the same pattern that is observed in the fixed signs of the zodiac, which are aquarius, scorpio, leo and taurus

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ru or menkheres. this chapter enjoyed a high reputation till a late period, for it is found on a stone presented to general perofski by the late emperor nicholas, which must have come from the tomb of petemenophis] in the el-assasif] and was made during the xxvith dynasty some more recent compiler of the hermetic books has evidently paraphrased it for the ritual of turin" bunsen, egypt's place in universal history, london, 1867, p. 1142. the block of stone to which dr. birch refers is described by gol nischeff, inventaire de la ermitage imp rial, collection gyptienne, no. 1101, pp. 169, 170. m. maspero thinks it was meant to be a "pr tendu fac-simil" of the original slab, which, according to the rubric, was found in the temple of thoth, revue de l'histoire des religions, t. xv, p. 299, and

ons and associates of osiris in ethiopia, have their origin in the pigmies. 3. the whole question of the pigmy in the text of pepi i. has been discussed by maspero in recueil de travaux, t. xiv, p. 186 ff. 4. chapp. 30b, 164, 37b and 148. although these chapters were found at hermopolis, the city of thoth, it does not follow that they were drawn up there. 5. see birch, in bunsen, egypt's place in universal history, vol. v, p. 125; naville, todtenbuch (einleitung, p. 26. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (14 of 36 [8/10/2001 11:22:55 am] 6. stromata, vi, 4, 35, ed. dindorff, t. iii, p. 155. 7. on the sacred books of the egyptians see also iamblichus, de mysteriis, ed. parthey, berlin 1857, pp. 260, 261; lepsius, chronologie, p. 45 ff; and b

papyrus (naville, todtenbuch, bd. i, bll. 137, 138, the cxxvth chapter ends as follows (2 "homage to you, o ye gods, i know you (3) and i know your names. cast me not down to your (4) knives of slaughter, and bring not my wickedness into the presence of the god whom ye follow (5) and let not the time of my failings come before you. i pray you, declare me right and true in the presence of the (6) universal god, because i have done that which is right and true in ta-mera; i have not cursed the god "homage to you, o ye gods who live in your hall of (7) right and truth, and who have no evil in your plate xxxii. http//www.sacred-texts.com/egy/ebod/ebod37.htm (2 of 7 [8/10/2001 11:29:09 am] bodies, who feed on your own substance in (8) the presence of horus who liveth in his disk, deliver ye me

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ons theoriques et pratiques du livre du thot. 1787. tarots egyptiennes ou grand etteilla. 1830. etteila. maniere de se recreer avec le jeu des tarots. 1783-5. the magical ritual of the sanctum regnum the magical ritual of the sanctum regnurethe conjuration of the four elements, by eliphas levi. the four elementary forms separate and specify by a kind of rough outline, the created spirits whom the universal movement disengages from the central fire. everywhere spirit works and fecundates matter by life; all matter is animated; thought and soul are everywhere. in seizing upon the thought that produces the diverse forms, we become the master of forms and make them serve for our use. the astral light is completely filled with souls that it disengages in the incessant generation of being; souls

which nourish thine infinite spirit. that infinite spirit nourishes all things, and renders this inexhaustible treasure of substance always ready for the generation which fashions it and which receives in itself the forms with which thou hast impregnated it from the beginning. from this spirit those most holy kings who surround thy throne, and who compose thy court, derive their origin. o father universal! only one! o father of blessed mortals and immortals! thou hast specially created powers who are marvelously like thine eternal thought and adorable essence. thou hast established them superior to the angels who announce to the world thy wishes. finally thou hast created us in the third rank in our elementary empire. there our continual employment is to praise thee and adore thy wishes

EMPERORS NEW RELIGION CHURCH OF SATAN

founder and spinoff organizations is usually much more relaxed. the technical term for their form of religious study is audience cult [31, p. 207, which means that their understanding of their religion is self-taught via books and perhaps occasional meetings. they are free to pick and choose from various books and sources: a religious buffet. ideologies vary greatly among new age religions, but a universal characteristic is that of personal development [31, p. 206; 33, p. 24-27. most of these religions emphasize individualism and self-realization where the follower works on himself or herself in some manner towards some concept of perfection. mankind is perceived as a creature with a higher potential, which unfortunately is curbed by today s cultures and traditions. the followers believe t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

he rosicrucians were present in west africa, and new thought was introduced into africa in the 1930s when several american teachers toured the country and assisted in the formation of the school of practical christianity in 1937 (now known as the school of truth. today a broad range of such groups as the church of religious science, the unity school of christianity, swedenborgians, and the church universal and triumphant are in existence. in the last two decades, guru-oriented groups such as eckankar, subud, and the grail movement, and some of the new japanese religions have appeared. numerous gurus, including maharishi mehesh yogi, satya sai baba, and guru maharaj ji have a following. the new age movement has been particularly strong in south africa, mostly among the white population, and

his book telephone between two worlds. toward the end of zenor s life, an attempt was made to compile the more important discourses of agasha in several volumes edited by william eisen. two years after zenor s death, rev. geary salvat, also a channel, was chosen to succeed him. salvat channels the master teacher ayuibbi tobabu. both agasha and ayuibbi tobabu have articulated what they consider a universal philosophy based on the acceptance of individual responsibility and a spiritual democracy within the larger context of universal laws. basic laws include the golden rule (do unto others as you would have them do unto you) and the law of compensation (for every action there is an equal and opposite reaction. the temple is headquartered at 7525 fallbrook ave, west hills, ca 91307. it has s

ning of liber al. aksakof, alexander n. encyclopedia of occultism& parapsychology. 5th ed. 20 sources: crowley, aleister. the law is for all. edited by israel regardie. st. paul, minn: llewellyn publications, 1975. levi, eliphas. the history of magic. 1913. reprint, new york: samuel weiser, 1969. alain of lille (ca. 1128.1203) also known as alanus de insulensis, doctor universalis (because of his universal knowledge, theologian and poet, presumed author of a treatise on alchemy entitled dicta de lapide philosophico, published at leyden in 1600. alain de lille entered the cistercian order at clairvaux, taught in paris, and became bishop of auxerre. his writings were praised for their clarity of style. however, there is some doubt as to whether he was really the author of the dicta, since it

cal performance. he recalled that like attracts like, and had to know how to obtain the seed of metals, which was produced by the four elements through the will of the supreme being and the imagination of nature. we are told that the original matter of metals was double in its essence, being a dry heat combined with a warm moisture, and that air is water coagulated by fire, capable of producing a universal dissolvent. these terms the neophyte must be cautious of interpreting in their literal sense, for it is likely that alchemists, other than the several frauds, were speaking about the metaphysics of inner spirituality. great confusion exists in alchemical nomenclature, and the gibberish employed by the scores of charlatans who in later times pretended to a knowledge of alchemical matters

erable aspect, the sage by the eager, far-away expression of his eyes, betrayed the mind of the dreamer, of the man lost to the meaner comforts of the world in his devotion to the secret mysteries of the universe. after the customary salaams, the learned man informed me that he was seeking three things.the philosophers stone, at whose touch all metal should become gold.the elixir of life, and the universal solvent which would dissolve all substances as water dissolves sugar; the last, he assured me, he had indeed discovered a short time since. i was well aware of the reluctance of the medieval alchemists to divulge their secrets, believing as they did that the possession of them by the vulgar would bring about ruin of states and the fall of divinely constituted princes; and i feared that t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

occultism& parapsychology. 5th ed. magi 955 in greece, and even in egypt, the sacerdotal fraternities and associations of the initiated, formed by the mysteries, had in general an indirect, although not unimportant, influence on affairs of state, but in the persian monarchy they acquired a complete political ascendency. religion, philosophy, and the sciences were all in their hands. they were the universal physicians who healed the sick in body and in spirit, and, in strict consistency with that character, ministered to the state, which is only the individual in a larger sense. the three grades of the magi alluded to were called the disciples, the professed, and the masters. they were originally from bactria, where they governed a little state by laws of their own choice, and by their inco

n. major diagrams are the triangle; the double triangle, forming a six-pointed star and known as the sign or seal of solomon; the tetragram, a fourpointed star formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved on metals and glass and consecrated to their various uses by special rites. the triangle evoked a universal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was drawn within it and, according to the position of the magician at its point or base, so the spirits were conjured (summoned up) from heaven or hell. the double triangle, or the sign of solomon, is symbolic o

n stage but have elected to remain on earth and guide seekers after wisdom. the founding and guidance of the theosophical society was supposed to be due to the activity of hidden masters or mahatmas living in remote tibet. since the idea of the masters and their great white brotherhood has been popularized, numerous groups such as the several alice bailey groups, the i am movement, and the church universal and triumphant, now advocate a relationship to the masters. much of western occultism derives from romantic concepts of adepts with magical powers, but in hinduism, mystical awareness of god-realization is considered superior to paranormal feats, and to the hindu pupil, the master is his guru, or spiritual teacher. the term mahatma is used to indicate a special guru or great soul, and ma

diums. physical mediumship as a rule means that there is no intellectual content behind the phenomena. the distinction is useful, as the coexistence of highly developed intellectual and physical phenomena is somewhat rare. these gifts either alternate or develop along lines of specification. leonora piper produced no physical phenomena, and gladys osborne leonard but very few. franek kluski was a universal medium. d. d. home was mostly famous for his telekinetic manifestations. his trance phenomena were not studied in detail. moses powerful physical manifestations occurred in a small circle of friends. he was not subject to scientific experiments on these phenomena, but they were recorded. a more valuable record, affording unusual opportunity for study, was left behind in the automatic scr

8.60. mentalphysics the system developed by edwin john dingle (1881.1972) as a synthesis of all he had learned as a young man in his travels in the orient, especially tibet. dingle began teaching informally in 1927 in new york city. his early classes grew into the institute of mentalphysics in 1934. mentalphysics is seen as a super yoga. dingle taught his students a set of what are believed to be universal truths and a system of practice built around pranayama (breathing, diet (vegetarian, exercises, meditation, and a system of working with one s own particular body chemistry. breathing is especially important as a means of making use of prana, the subtle energy that permeates the universe, which is both the key to good health and contacting the universal realms. the exact details of the t

EVERBURNING LAMPS

e ordinary englishman of to-day considers the idea of a lamp which should be everburning only less absurd than the idea of perpetual motion. to the dabbler in modern science it is but little less absurd, but to the deepest thinkers, and to rosicrucians, a scintillula of light appears on this mysterious subject. the true adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evidence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow. the pages of the history of the world present to us many instances of such events, which we generally class as miracles; some of them are as w

he ark of noah was not such, as during a period of prolonged cloud and storm a window should not light such a chamber. in the hebrew version of genesis, cap. 6, v. 16, the word is tzer, which means "something transparent" and is to be compared with the similar word zer, always translated "splendour" or "light" hence they suggest that this tzer, or zer, was some form of ever burning light, or "the universal spirit fixed in a transparent body" similar to the mysterious urim and thummim. alchemy and its successor, chemistry, are said to have originated in egypt, that land of ancient marvels, and, indeed, these names are intimately related, the ancient name of egypt being chm or land of ham, from which the title chymia, in greek chemi and ges cham is derived. the learned kircher writes in a.d

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

the one they we re aboard, we re entering. once inside the mother ship, grevler and her friends went to the temple, visited by returning crews to thank the creator for a safe voyage. subsequently, either in the mother ship or in the smaller scout craft (her account is vague on this detail, she visited venus and saw beautiful buildings and a kind of university. at the latter, students were taught universal knowledge and trained in extrasensory perception. they also learned cosmic language which is expressed simply by symbols of various forms and colors, so that meanings are the same in any language (anchor, 1958. grevler had other space adventures. one was a visit to a depopulated, destroyed planet, the dreary result of science gone amok. see also: contactees further reading anchor [pseud

f the council of seven lights, a kind of cosmic governing board consisting of wise space people, communicated from a vast extraterrestrial satellite, shan-chea, in orbit around earth. in the mid-1950s, concerned about mysterious disappearances of airplanes and their crews, constable asked andolo if he and his associates ever abducted or killed human beings in this way. andolo assured him that the universal plan kept them from causing a physical death wittingly under any circumstance. he warned, however, that dark ones did not recognize these laws. they would steal earthly aircraft in order to learn about earthly technology, and they may desire the entities [persons] in the airplane for purposes of their own, regarding which i shall presently tell you nothing (james, 1958. see also: contact

sightings. unfortunately, there will be many ones who will confuse us with negative et encounters. indeed, the greys will take advantage of the opportunity to confuse the populace and attempt to tarnish our image. ones must be made aware of the distinction between the ships of light and the ships of abduction (soltec, n.d. in 2000, brianna wettlaufer of van tassel s organization, the ministry of universal wisdom (van tassel himself died in 1978, put out a statement that sought to separate ashtar from the ashtar command. van tassel, it was said, communicated only with ashtar; the ashtar command, on the other hand, was a concept promulgated by another early contactee, robert short. he and van tassel had been friends but parted company when short decided to make ashtar s communications comme

t in height and diagrams of a circular ship that bore a strong resemblance to a flying saucer. he said that people who laughed about flying saucers were going to get a big jolt some day these suits had been taken off the bodies of men who had apparently perished in the crash of their saucer-shaped ships (lorenzen, 1962. 82 dead extraterrestrials on may 7, 1955, a caracas, venezuela, newspaper, el universal, carried a sensational story of an incident supposed to have taken place almost exactly five years earlier. a man claimed that while driving down a rural highway in argentina, he spotted a flying saucer that had landed on the side of the road. curious, he stopped his car, approached the craft, and eventually boarded it. inside, he found the bodies of three little men lying near an instru

relevancy and universality of a cosmic truth. the messages came from ostensible angels, extraterrestrials, divinities, and the like, but all spoke of a higher being from whom each individual could draw inspiration and wisdom. these messages stated that all humans have the power within themselves to contact this higher being. all things were one; everything and everybody was at once individual and universal. and finally, humans were entering, in steiger s summary, a new age, another progression in our evolution as spiritual beings .we are moving toward a state of mystical consciousness wherein every man shall be priest. see also: channeling further reading steiger, brad, 1973. revelation: the divine fire. englewood cliffs, nj: prentice-hall. dual reference dual reference is a term coined by

FAUST

on since there s naught else he can. a moderate house of cards one builds him so; the greatest mind does not complete it, though. and yet your master! great his gifts and fame; who does not know good doctor wagner s name? first in the learned world! tis he alone, they say, who holds the world together; every day he proves that he is wisdom s multiplier. hearers and listeners who eagerly aspire to universal knowledge, round him flock. none from the rostrum can shine meeter; he handles keys as doth st. peter; lower and upper, both he can unlock. like his- as wagner glows and sparklesno other s fame can hold its ground. the very name of faustus darkles; wagner alone has sought and found. famulus pardon, good sir, for asking your attention the while i make an humble intervention: with what you

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

cal qabalists, called ma aseh merkabah (work of the chariot, to engage in work specifically intended to water the mystical roots of the children of abraham, he formed a religious trust through which to publish his translations of primary qabalistic texts. he never asked for any money, and gave away thousands of copies of the books he produced at his own expense. he told us that true religion xthe universal teaching of rebinding with our divine nature xwas the birthright of all humans and the purpose of all life. i continued to attend the weekly meetings for many years, and have subsequently substantiated much of what he taught us through my own direct experiences. i have maintained a relationship with this enigmatic gentleman for over three decades. during the first year of attending the w

rison and confirmation. by the mystical qabalah, we are referring to an ancient mystical transmission that preceded and supersedes any of the religious vessels through which it has been subsequently filtered and adapted. these vessels include the israelite hebrew, rabbinical judaic, mystical christian, sufi islamic, and possibly even, the north indian tantric. each of these vessels has framed the universal teachings of the mystical qabalah within the context, language, and cultural milieu of their respective dispensations. each version is unique and beautiful, to be respected and celebrated. but no single one of these vessels can legitimately claim to be the orthodox authority for these teachings. the mystical qabalah is a living tradition, dependent upon trees of perfection to retransmit

ikely discover information and diagrams in this book that you have never seen. the explanations of core ideas may lead you to think about what you do know in new ways$ this book is composed of seven chapters, an epilogue, a glossary, and two appendices. the first chapter focuses on how the mystical qabalah of the children of abraham developed and took shape through successive transmissions of the universal mystical spirituality by adam, abraham, mosheh (moses, yeshuvah' 8: h" 2: 2 2:e 8 (jesus, and mohammad. the ensuing discussion addresses a number of basic questions: e what is the universal mystical qabalah of the children of abraham? e in what ways is the mystical qabalah distinct from the practical or hermetic kabbalah? e in what ways is the mystical qabalah distinct from the rabbinica

command options. it is suggested that you review the list s archives first to familiarize yourself with past discussions, and then lurk for a while to get a feel for current threads of discussion. 0- the information in this book is intended for educational purposes only. readers who elect to engage in the practices and disciplines described herein do so at their own discretion and liability, the universal mystical spirituality of the children of abraham is a robust, precious, and little known heritage upon which the fabric of the judaic, christian, islamic, and perhaps even the tantric religions are woven. in this book, that heritage is called the mystical qabalah.1 within the context of rabbinical judaism, this mystical tradition has come to be known as the jewish kabbalah, and in islam

was his faith influenced by the cosmologies of the sumerians, egyptians, and canaanites? was 8- f e the original hebrew alphabet developed before abraham s time as a way to alphabetically represent sumerian cuneiform glyphs? or, did it originate in the mystical manual on the hebrew letters ascribed to him, called the sefer yetzirah (book of formation? as the vehicle for a fresh expression of the universal mystical spirituality promoted directly in the face of widespread idol worship, how did abraham and the israelite tribes practice their religion? the life of the early israelites would have had much in common with all nomadic tribes who dwelled in tents under the starry skies of the desert savannas of canaan and the sinai peninsula. such tribes were largely extended families who tended t

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

lf will grow thick with a lugubrious torpor. such will be the old age of the world, irreligion, disorder, confusion of all goods. when all these things have come to pass, o asclepius, then the lord and father, the god first in power and the demiurge of the one god, having considered these customs and voluntary crimes, endeavouring by his will, which is the divine will, to bar the way to vices and universal corruption and to correct errors, he will annihilate all malice, either by effacing it in a deluge or by consuming it by fire, or destroying it by pestilential maladies diffused in many places. then he will bring back the world to its first beauty, so that this world may again be worthy of reverence and admiration, and that god also, creator and restorer of so great a work, may be glorif

t, of the great importance of the thirty-six. we have said, my child, that there is a body which envelops the whole ensemble of the world: you should represent it to yourself as a circular figure, for thus is the all. i represent to myself such a figure, as you say, o father. represent now to yourself that, below the circle of this body, are ranged the thirty-six decans, in the middle between the universal circle and the circle of the zodiac, separating these two circles, and, as it were sustaining the circle of the all and circumscribing the zodiac, moving along the zodiac with the planets, and having the same force as the movement of the all, alternatively with the seven. pay attention to this: since the decans command over the planets and we are under the domination of the seven, do you

one day and installed in a city at the extreme limit of egypt, a city 55 hermes trismegistus and magic which will be founded towards the setting sun, and into which will hasten, by land and by sea, the whole race of mortal men.1 in the context of the asclepius, the city of adocentyn might thus be seen, both as the ideal egyptian society before its fall, and as the ideal pattern of its future and universal renovation. the author of picatrix also states, at the beginning of the passage quoted above, that hermes trismegistus built a temple to the sun, within which he presided invisibly, though this sun temple is not explicitly connected with his city. hermes as a builder of a temple to the sun could also connect in the mind of the pious reader of pimander (by which i mean, of course, the fou

primarily of planetary talismans, and of these used not in a "demonic" manner but, as walker has said, with "spiritual" magic, a magic using the spiritus mundi, to be attracted mainly through groupings of plants, metals, and so on, but also through use of planetary tahsmans which address the stars as world forces, or natural forces, and not as demons.3 "why, then, should we not permit ourselves a universal image, that is an image of the universe itself? from which it might be 1 ficino, p. 558. 2 ibid, loc. cit; cf. walker, p. 43. 3 but cf. walker's discussion (pp. 44-53) of "ficino and the demons. insculpebant. ego uero quod de crucis excellentia fuit apud aegyptios ante christum, non tarn muneris stellarum testimonium fuisse arbitror, quam uirtutis praesagium, quam a christo esset acceptu

excellentia fuit apud aegyptios ante christum, non tarn muneris stellarum testimonium fuisse arbitror, quam uirtutis praesagium, quam a christo esset acceptura" ficino, p. 556. 73 ficino's natural magic hoped to obtain much benefit from the universe" this cry comes at the beginning of chapter xix, after the long defence of planetary images, used in a "natural" way, in the preceding chapter. this universal image or "figure of the world (mundi figura) may be made in brass, combined with gold and silver (these are the metals of jupiter, sol, and venus) it should be begun in an auspicious time, when sol enters the first degree of aries. it should not be worked at on the sabbath, the day of saturn. it should be completed in venus "to signify its absolute beauty. colours as well as lines, or li

FRATER ELIJAH ANGELS OF CHAOS

iter, as i questioned the formulation of this book. babalon passed her chalice and helped me free myself for easier communication. the technique is very simple. a sexual congress turned inward. involuted light, which can be used for communication enhancement, protection against quliphotic forces, vampirism or any other number of uses. our nature becomes readily apparent by our actions. sex is the universal impulse. i/5b: an encouragement of chrnzn to the reader seeking knowledge. he placates the ego (as is it s nature) to the demise of the magus. it knows not of understanding. the reference is of the formula of page i/5a. a jest of elijah to his selves sidelines. i/6a: metaphors of life. thinking; the cause of existence, and therefore pain deduces downward to society. spine diamond refers

y hoping for more real friends to play with. ii/6b: we have the lamp. a sigil of harakhan, god of knowledge, and lucifer-christ as unity and love in shadow light. lucifer and christ are the twins of the same being, being divided once and now rejoined for the fun of pandaemonaeon. a perspective of knowledge is given. words (as well as numbers) trap ideas. numbers obviously being more effectual and universal in application. thus we can see that all communication is a binding. a bringing down into form of the fluid flux of reality into a phantasmal form of words. if it s not fun my friends, why do it? ii/7a: an exploration into a border realm on the interface (horizon. the tower of koth. the sigil of koth is given on the top right in illumination. the tower extends into nonexistence. the word

FRATER U D PRACTICAL SIGIL MAGIC

t all in pragmatic magic but merely that they are only considered as possible models of explanation amongst others of equal value. the pragmatic magician is perfectly free to abandon them if s/he achieves the desired success without their help. s/he is, therefore, independent of so-called grevelations h of many a charlatan. on the other hand, of course, s/he cannot claim his/her experiences to be universal gtruth. h this prevents.at least ideally.the megalomania very common to practitioners of magic. a detailed discussion of these concepts remains to be covered by a larger, more specialized volume. 7. a facile way of looking at a subject like this quite often demands the use of illustration rather than differentiation. thus, for example, the problem of reception cannot be dealt with here

german authorwriter who dea b spare fs own writings by way of explanativery few clues for actual practice, unfortunspare fs statement that the alphab p au important practical clue, particularly if we are familiar with the techniques involved in constructing artificial ritual languages.10 it would be wrong to assume that spare, who as a magician was an absolute pragmatist, understood it as being a universal and categorical proto-alphabet for use by all people. this would contradict his entire system, and we do not have a single convincing indication why we should take this for granted. the following explanations should, therefore, be understood as my own, personal interpretations. the approach descri bed hereafter has proved to be effective enough in my practical work, and we can find simil

FREEMASON BLUEBOOK

authorized to correct the errors and irregularities of your uninformed brethren, and to guard them against a breach of fidelity. to preserve the reputation of the fraternity unsullied, must be your constant care; and for this purpose it is your province to recommend to your inferiors obedience and submission; to your equals, courtesy and affability; to your superiors, kindness and condescension. universal benevolence you are always to inculcate; and, by the regularity of your own behavior, afford the best example for the conduct of others less informed. the ancient landmarks of the order, entrusted to your care, you are carefully to preserve; and never suffer maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (35 of 76 [11/22/1999 11:51:55 am] them to be infringed, or cou

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

body is becoming more pronounced regardless of sex. this accounts for the growing tendency towards altruism which is even being brought out by the suffering entailed by the great war we are now fighting (1918) for all agree that the nations are seeking to obtain a lasting peace where the swords may be made into plowshares, and the spears into pruning hooks. in the past, humanity has been claiming universal brotherhood as a great ideal, but we must come closer than that to being in full accord with the christ. he said to his disciples "ye are my friends" among brothers and sisters, hate and enmity may exist, but friendship is the expression of love and cannot exist apart from that. universal friendship is therefore the magic word which will eventually level all distinctions, bring peace upo

lar in the house of god, thence he shall no more go out" he is then immortal, loosed from the wheel of birth and death. summary in conclusion, it may be well to sum up the points which have been made in these articles on freemasonry and catholicism, it being understood that the term "catholicism" as here used does not refer to the roman catholic church alone "catholic" being taken in the sense of universal, so that the term includes all movements inaugurated by the sons of seth, the priestcraft. the origin of the temporal and spiritual streams of evolution is as follows: jehovah created eve, a human being. the lucifer spirit samael united with eve and begat a semi-divine son, cain. as he left eve before the birth of the child, cain was the son of a widow, and a serpent of wisdom. then jeho

f seth, was reborn as jesus. the baptism of water administered by john as representative of jehovah freed him also. he yielded his body at that moment to the descending christ spirit and ranged himself with the new leader. religion has been terribly tarnished in the course of time, its pristine purity has long since vanished under the regime of creed, and it is no longer catholic, that is to say, universal. sects and "isms" have branched out in one direction and another, but still jesus from the invisible worlds enfolds in his love all the sons of seth who will call upon his name by faith, and he will eventually unite the scattered churches in the kingdom of christ. christian rosenkreuz was given charge of the sons of cain who seek the light of knowledge at the sacred fires of the mystic s

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

discontinuance of the practice when he said "before abraham was, i am" in effect he said: i do not care for the race father, but i glory in the i am, the ego that was long before he was. and he also said "who does not leave father and mother cannot follow me" as long as you are tied to the family, the nation, the tribe, you are siding with the old blood, the old ways, and cannot amalgamate into a universal brotherhood. that can only come when people marry internationally because when there are so many nations the way to unite them is through marriage. let abraham, the race and tribe father, die; let the "i am" live. christ knew the occult fact that the mixture of blood in international marriage always kills something; if it does not kill the body, it kills something else. if we mate a hors

achieved, the greatest feat of alchemy has been performed; the base metal has been changed to gold, the wonderful alloy of the molten sea has been made from the dross of the earth. all that then remains is to "pull the plugs" and pour it. the natural golden color is the christ ray finding its chemical expression in the oxygen, a solar element, and as we advance upon the path of evolution towards universal brotherhood even those who are not professedly religious acquire a tinge of gold in their auras due to the higher altruistic impulses common to the west. paul speaks of this as "christ being formed in you" for when we have learned to mix the alloy by spiritual lives, when we vibrate to the same pitch as he, we are christ-like, ready, as said, to pull the plugs of the crucibles and to pou

FREEMASONS SATANISM AND SYMBOLISM

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

ight for you "the serpent is the symbol and prototype of the universal savior, who redeems the worlds" thank you very much for this insight, mr. hall; of course, we should not be surprised, for mr. hall told us in his book, the lost keys of freemasonry, that the properly prepared mason had the "seething energies of lucifer in his hands [p. 48] can you imagine such blasphemy? freemasons depict the universal savior of the world as the serpent. this boldly damning statement was never meant for public eyes, because this book was published as a secret book. now do you see why freemasonry insists that their initiates take a solemn vow to never divulge their secrets, under the penalty of having their throat slit and being disemboweled? but, albert pike, the most revered 33 degree mason of all tim

et book. now do you see why freemasonry insists that their initiates take a solemn vow to never divulge their secrets, under the penalty of having their throat slit and being disemboweled? but, albert pike, the most revered 33 degree mason of all time, has more blasphemy. listen to him describe the ouroboros, the symbol of the serpent devouring his own tail "it is the body of the holy spirit, the universal agent, the serpent devouring its own tail [morals and dogma, p. 734, teachings of the 28th degree, knight of the sun, or prince adept] thus, freemasonry blasphemes both jesus christ and the holy spirit of the trinity. what did jesus christ say about this type of situation "all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the holy ghost shall not be fo

FULLER J F C SECRET WISDOM OF THE QABALAH

es faith when divine things are concerned. gblessed are those who have not seen and have believed h, says the great master. 10 the origins of the qabala the origins of the qabalah are primeval; they are lost in the mists of legend, magic, and folklore. they have grown through a process of mystical integration until they have absorbed all the great myths of the world. the qabalah is consequently a universal philosophy, combining the eternal masculine and the eternal feminine, and cementing them into the eternally human. so it happens that wherever we search we find origins. thus in essenism we find qabalism. the essenes were not to divulge the secret doctrines to anyone. carefully to preserve the books belonging to their sect and the names of the angels or the mysteries connected with the t

little may be traced to the vedas, the upanishads, the bhagavad-gita, and the vedantas, and much of the practical qabalah to the tantras more especially. historically, the main point of interest is that the qabalist is an inveterate plagiarist; he never hesitates to absorb knowledge from outside. his doctrines, being secret, are vastly attractive; they suck in all mysteries and digest them into a universal form. consequently there is both grist and chaff in the qabalah, a medley of wisdom and nonsense which often defies separation. the outstanding advantage of this plagiarizing is that it offers something to everyone; consequently the qabalah has developed into a world-embracing philosophy well adapted to the ideals of a world-scattered race. in secret wisdom of the qabalah page 13 it will

world is built. h 31 this same idea of equilibrium between who and what- upper and lower- is also found in the hermetic doctrines, which drew largely on qabalistic knowledge. all is expressed in one proposition: gthat which is above is like that which is below, and that which is below is like that which is above, for the fulfilment of the wonders of the one thing. h according to eliphas levi this universal principle is gthe telesma of the world h.32 to symbolize this supreme truth, hermes, so legend affirms, duplicated the serpent on his caduceus and so set it against itself in eternal equilibrium (see plate i on page 18 and 19) in the visible world, man is the centre, just as god is the centre of the invisible world. god created man in his own image. adam was made of the same earth out of

, and three produced all things. h what, then, is tao? there was a time when heaven and earth did not exist, but only an unlimited space in which reigned absolute immobility. all the visible things and all that which possesses existence were born in that space from a powerful principle, which existed by itself, and from itself developed itself, and which made the heavens revolve and preserved the universal life; a principle as to which philosophy declares we know not the name, and which, for that reason, it designates by the simple appellation tao. tao manifested itself in heaven and earth, with which it is, so to say, one. 43 another writer says by the chinese, man is considered as a mikrokosm, the universe is man on a large scale. human reason is the reason of the universe the holy-man

le of all the principles, the mysterious wisdom, the crown of all that which there is of the most high, the diadem of the diadems. h8 the divine name in kether is ehyeh, gi am. the sephirotic scheme (see plate ii on page 25) may be condensed as follows: kether is also called abbah, the father; it is the will or ego from which the remaining nine sephiroth emanate. the second sephirah is binah, the universal intellect or understanding, also called immah or mother. whilst kether is positive, form (male, binah is negative and plastic, the receiver of form and, therefore, matter (female, because geverything existing can only be the work of the male and female h principles. 9 secret wisdom of the qabalah page 24 plate 2: the tree of life secret wisdom of the qabalah page 25 the second emanation

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

nd britain"[1 [1] pagan idolatry, book i, ch. i "though each religion has its own peculiar growth, the seed from which they spring is everywhere the same"[2 [2] max muller, origin and growth of religion, p. 48. the question as to whether the identity of conception and the similarity in detail observed in religious rites, ceremonies, and symbols in the various countries of the globe are due to the universal law of unity which governs human development, or whether, through the dispersion of one original people, the early conceptions of a deity were spread broadcast over the entire earth, is perhaps not settled; yet, from the facts which have been brought forward during the last century, the latter theory seems altogether probable, such divergence in religious ideas as is observed among the v

, a tolerably correct account of the growth of the god-idea. we shall perceive that during an earlier age of human existence, not only were the reproductive powers throughout nature, and especially in human beings and in animals, venerated as the creator, but we shall find also that the prevailing ideas relative to the importance of either sex in the office of reproduction decided the sex of this universal creative force. we shall observe also that the ideas of a god have always corresponded with the current opinions regarding the importance of either sex in human society. in other words, so long as female power and influence were in the ascendency, the creative force was regarded as embodying the principles of the female nature; later, however, when woman's power waned, and the supremacy

n the celebration of festivals at stated seasons of the year, notably during seed-time and harvest, to commemorate the benefits derived from the grain field and vineyard. doubtless the first deified object was gaia, the earth. as within the bosom of the earth was supposed to reside the fructifying, life-giving power, and as from it were received all the bounties of life, it was female. it was the universal mother, and to her as to no other divinity worshipped by mankind, was offered a spontaneity of devotion and a willing acknowledgment of dependence. thus far in the history of mankind no temples dedicated to an undefined and undefinable god had been raised. the children of mother earth met in the open air, without the precincts of any man-made shrine, and under the aerial canopy of heaven

the human mind was able to conceive. not only did this emblem represent fertility, or the fecundating energies of nature, but with the power to create were combined or correlated all the mental qualities and attributes of the two sexes. in fact the whole universe was contained in the mother idea--the child, which was sometimes female, sometimes male, being a scion or offshoot from the eternal or universal unit. underlying all ancient mythologies may be observed the idea that the earth, from which all things proceed, is female. even in the mythology of the finns, lapps, and esths, mother earth is the divinity adored. tylor calls attention to the same idea in the mythology of england "from the days when the anglo-saxon called upon the earth 'hal wes thu folde fira modor (hail, thou earth, m

ughout nature, by or through which everything is produced, and when they began to speculate on the origin of life and the final cause and destiny of things, it is not in the least remarkable that various objects and elements, such as fire, air, water, trees, etc, should in their turn have been venerated as in some special manner embodying the divine essence. neither is it surprising although this universal agency was regarded as one, or as a dual entity, they should have recognized its manifold expressions or manifestations. to primitive man, the visible sources whence proceeded his daily sustenance doubtless constituted the first objects of his regard and adoration. hence, in addition to the homage paid to the earth, in due course of time would be added the worship of trees, upon which th

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

principalworks,dogmeetritueldelahautemagie(1856),histoiredelamagie(1860),andlaclefdesgrandsmysteres(1861),were inaccurate, idiosyncratic,and-utterlyenchanting. theyalsoexercisedan enormous influence on occultists andideasthat were born. of levi's imagination became enshrined as occult dogmas: he reiterated in new forms the doctrine.of 'correspondences('asabove,sobelow; postulated an all-pervading universal medium, the astral light; arguedfor the supremacy in magicof the will; and proclaimed theparallelbetween the letters of the hebrew alphabet and the tarot trumps. all of these ideas were regurgitated, with embellishments, by his successors-not the least of whom was madameblavatsky.waite came upon levi in 1881, read him sketchily in the british museum, and began his 'serious study' at deal

quate theories, and from enriching the domain of verified factswiththe fabulouscreations-ofromantic hypotheses. his conclusionswere presented under twenty-twoheadings-thoughwithout any attempt to relatethemto either the hebrew alphabet orthetarottrumps255manyofwhich were offered in support of the first statement that'thealchemists, incommonwithother mystics, were in possessionofa secret theory of universal development, or evolution, which they believed to be capableofapplication in every kingdom of nature. applying this theory to the mineral kingdom 'they discovered a method of evolvinggold and silverfrom substanceswhich they deemed inferior, and found too that a parallel process could be267 applied to man.thenature of this process, argued waite, is hinted at in alchemicaland magical texts

iversalorder'andincorporated a certain degreeofritual practice.unknowntowaite-e-whohadbeenaguestincoburn'shomeat harlech, in.northwales, for three weeks injulyofthatyear-e-coburnwas developing the ritualsofthe universalorderfrom materials extracted from thef:.r:.c. by the endof1924 it became clearthata'traitor'was atworkand he was rapidly identified ascoburn(noothermembers seem to have joined the universal order; there was a final, embarrassing meetingwithwaite on 6 february 1925.whethercoburnadmitted to adding rituals tothelistofthingsthathe had'tothankhimfor' is unclear;butthey parted finally 'andwithoutfriendship.whena neophyte was initated into the order, the 'step, sign, token and wordsofthe portal' were entrusted to him by the auxiliary frater zelator, acting as 'proclamator et lucif

fe. vii while the existence of a supreme intelligenceis being relegatedto the rank of superstitions, that process is in courseofconstruction, by which the god-illuminated. seers ofold255plato, plotinus, ammonius, bonaventura, eckart,tauler,vaughan, theresa, saint-martin, and jacobbohme-e-accomplishedan individual reversion to the fontal sourceofsouls, and entered into an ecstatic communionwiththe universal consciousness. viii in view of these facts, in view of the actual discoveries which have been made in the domain of psychology by various circles of investigation, in view of the singular fields of experiment on the threshold of which the agenowstands, in view of the needs of the age to which these discoveries and these experiments can alone truly minister, we invite the co-operationofal

shipdoes notprofessto communicate knowledge of the soul and experience in the path of return otherwise than by the mode of symbolism;butthis way is sacramental and thosewhocan receive into their hearts the life and grace of the symbolism may attainbothknowledge and experience thereby and therein.4.the symbolism of the fellowshipimplies a doctrine and practiceof mysticalreligion, understood in its universal sense.5.it has a message to thosewhoare prepared in christendom, though the lower grades of the fellowship arenotexplicitly christian grades. 6.thetradition and symbolism of the fellowship are a derivation from the secret doctrine of israel,knownas kabalah and embodied in thesepherha zohar.7.themode of interpretation in respect of kabalistic tradition is a christian mode.8.it is to be un

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

olonel olcott, to the more exotic shoresofeastemoccultism was inevitable. whether or not she had travelled in tibet, and whether or not she served hiddenmahatmas-indeed,whether or not such beings evenexist-isstill hotly debated, but what is unquestionable is thatherfollowers believed implicidy that she had and that she did.thetheosophical society had as its objects:'first-toform the nucleus of an universal brotherhoodofhumanity, without distinction of race, creed or colour.second-topromote the studyofaryan and other eastern literature, religions and.scien255 ces and vindicate its importance.third-toinvestigate the hid255 den mysteriesofnature and the physical powers latent in man' in keeping with the society's principalaim-thepromotion of indianphilosophy-bothfounders and the headquarters

in1942,he was preparing a revision of the ritesofhis inner order. the rituals themselves are so ponderous and unexciting that there was no risk whateverofanother temple purloining them, but the outlines of theorderworkingswereappropriated by alvin lang255 don coburn, the photographer, who fell out with waite in1922when he utilized the robes and some of the temple settings of the f..r'.c..for the universal order which he was then engagedinreorganizing (its purposewas-findis-theteaching of plato255 nie philosophy;ithas no ritual workings) few, if any, of waite's members made an impact upon contem255 porary occultismbutthe stella matutina moulded two of the three most influential writers on magicofthis century, dion fortune and israel regardie (the third, aleister crowley, moulded himself an

ater 'vota vita mea' was also consecrated at bradford in yorkshire. these three temples have now members not only in this country but in the united states, hindustan, palestine, denmark etc. it will be convenientifinow give you the name of our order in the severallanguages-inhebrew the title is chabrath zerek aour bokhr, which means society of the shining light of the dawn. while yet latin was in universal use among persons of culture the name was aurora. in greek eos chryse. in french 'l'aube doree, in german the title is 'die goldene dammer255 ung. reference may now be made to the rosicrucian society which was reconstructed by frater robert wentworth little, a student of the mysteries, assisted by fratresdrw.r.woodman, captain f. g. irwin and dr kenneth mackenzie. this society which has

has shewn an excellent path, attempt it, but do not cling to his garments, he is an 'example' not a beast of burden. substituted service is a weakness and a failure. salvation by faith alone in any god or any man is a chimera, a fatal delusion.ifthese sayings are hard untoyou-comenot with us;delay,255in hope of increased strength and clear insight into analogies between man the microcosm and the universal macrocosm, which passes up to the divinest essence we can conceive,andbeyond it. in the second order, we are still very human but not onlyappendixd129human-weareattemptingto be ultra-human, i.e, divine.ifyou enter there, you must be in thought and practice like an angel, one who has passed beyond contract worship. unless while with us you can conceive and act as both a sister and a broth

GILBERT THE MAGICAL MASON

onstration, may be, if it seem good to you, regarded as a myth. theosophy is to us a great fact.butfor myself i studied western mysticism twenty years before i became a pupil of this school, and i esteem it highly, and so for me it is no slight to theosophy to compare it totheworkofchristian rosenkreuz. i admitthatthe present work ofthetheosophical society is exalted in its aim, and is becorr--ig universal in its distribution and so far excels theroleoftheideal rosicrucian, whose zeal wasmuchmoreturnedto personal development; as such, however, i am prepared to contend for the valueofhermetic initiation;butthat is not before you this evening. my intention is the more admissible becauseh.p.[blavatsky] ever declaredthatthe school of learned men who instructedherto promulgate their doctrines

ivine, rosicrucianandcabalistic.theclassical researches offluddassisted in laying the foundations ofmodernchemistry,buthave long since passedintooblivion.ourancientfraterwas the real founder of rosicrucianism in thiscountry,andhis fame has never been surpassed, as an originalthinkeror mystical philosopher. he waschiefofthemedical school which laid claim tothepossession oftherosicrucian key to the universal science, oftheconstitution of the universe,ofthis world and of man. he framed a more consistent viewthanthenotable paracelsus who precededhim;his works gave rise to somuchdiscu.sionamongthelearned of his ownandthenext generationthateven his errors led tomuchenlightenment.50themagical masonalways an earnest christian in his life, he was deeply influenced by the school of cabalists and her

heordinary englishman of today considers the idea of a lamp which should be ever burning only less absurd than the idea of perpetual motion. to the dabbler in modern science it is but little less absurd,butto the deepest thinkers, and to rosicru255 cians, a scintillula of light appears on this mysterious subject.thetrue adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evid255 ence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow.thepages of history of the world presents to us many instances of such events, which we generally class as miracles; some of them are as we

in the ark of noah was not such, as during a period of prolonged cloud and storm a window would not light such a chamber. in the hebrew version of genesis, chap. 6, v. 16, the word istzer,which means 'something transparent, and is to be compared with the similar wordzer,always translated 'splend255 our' or 'light, hence they suggest that thistzer,orzer,was some form of ever burning light, or 'the universal spirit fixed in a transparent body, similarto the mysterious urim and thummin. alchemy and its successor, chemistry, are said to have originated in egypt, that land of ancient marvels, and, indeed, these names are initimately related, the ancient name of egypt being chm, or land of ham, from which the title chymia, in greek chemix1/-ltand ges cham'y'l)sxo/-lis derived.thelearned kircher

he knowledge of how to perceive by the mental powers of the lower man, the reflections of spiritual man radiated. down for his guidance and instruction. these rays can only be perceived by concentration, will, and effort by purity of mind and purity of body.thehigher aspirations can attain to the spiritual essence and can receive wisdom as the glimpses of intuition. the spirit above isonewith the universal spirit, which is omniscient.itis only the veils of our senses, and the shadows of our materiality that hide us from the knowledge of the supernal.ifwe do become so pure, so refined, so strong in will, so perceptive by aspiration, astocatch some glimpses of the supernal, then practical magic is but the knowledge so attained, transferred into the sphere of action; and he who can attain tot

GILBERT THE SORCERER AND HIS APPRENTICE

it points upwards to the symbol of the moon in increase, with the other downwards to that of the moon in decrease, thus symbolising the eternal equilibrium of mercy and justice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the torch of intelligence is placed between its horns, as the magical light of the universal equilibrium. the caduceus which holds the place of the generative organs signifies the eternity of life; the belly is covered with scales to represent water; the circle above it is the atmosphere; the wings are the emblem of the volatile; and the deformed and goat-like feet rest upon the earth. space does not allow me to enter further into the subject, on which, indeed, several volumes m

the minutest traces of evidence available. it may be perfectly true to say there is no evidence of the egyptian origin either of the cards or the people. but like other negations it takes us no farther.itmay be right to deprecate the hasty dogmatism and superstition of those who proclaim loudly, on the very slenderest authority, that the secrets of the universe have been laid bare, and the key to universal knowledge is in the hands of some certain mystic writer or teacher, who poses as a divinely inspired final authority and revealer of mysteries. there be many such nowadays, specially of the discredited german brand. but in this deprecation we should beware offalling into the opposite error, and because there is no proof, rashly assume that there is no evidence.itis by the patient examina

therefore called by pythagoras and his disciples the number of audacity, the number which dares the bridge. and therefore it was specially regarded by the greeks; so we find singular and dual,butno number signifying 3 or 4, or anything else in greekthe science ofnumbers171excepttheplural-then the number 3 is called themistress-ofgeometry by pythagoras, because the triangle is the most useful and universal figure in geometry; and the3is foundprominentinallsciences.wefind it in music,the.3noteswhich formthechord, and the octave which repeats the base note, whichbe takenasthe.termoftransition to a new chord.the3 again ,is found in timepast.rpresent, and future. there are also three. dimensionsofspace--i-length, breadth. and thickness; in fact' we cannot get. away from the 3. in royalarchmaso

and a magnificent faith it is, and a great gift. and all that seems to lie within that name of john bull, and it seems to belong to the potency of that sign, but corrected by the sign virgo, which symbolises the name of john. another point is the view the hermetic philosophy takes of the zodiac. that will carry us a little bit further. according to the hermetic philosophy, the zodiac gives us the universal and real world, the accidental, individual, or phenomenal world, as one- as above, so below- and it teaches us to look at the zodiacs of all nations, and to find therein the central point- the invariable and immovable central point 255 typifying the divine creator, from whom radiate all diversity; that diversity being all still himself, teaching us the oneness of things, teaching us the

GILBERT R A THE MASONIC CAREER OF A

been copyrighted. waite returned to the subject of freemasonry in 1890 with an article in the british mail16[16, a journal that he edited for horatio bottomley. in this brief article, entitled simply 'freemasonry, waite's ambivalent attitude to the fraternity is evident 'the true object of the masonic fraternity differs from the aims which have been ascribed to it precisely in that way in which a universal institution would be expected to differ from the purpose of a fanatical craze. in its vulgar aspect its object is benevolence and providence; in its esoteric significance it is an attempt to achieve the moral regeneration of the human race; by the construction of a pure, unsectarian system of morality, to create the perfect man. this secret purpose remains inviolate because 'the vacuous

d theosophical sorores. nor were all the members english. the single soror present at the first meeting was an american medical practitioner, dr. helen worthington, and in 1921 the american photographer, alvin langdon coburn, joined the order. he rapidly entered the second order, the ordo sanctissima roseae et aureae crucis, but became more concerned with his own neoplatonic society, known as the universal order, borrowing parts of waite's rituals for use within it. this was unforgiveable to waite and, at the end of 1924, the two men broke completely with each other. coburn, however, still recognized waite's preeminence in the field of esoteric research and continued to recommend waite's writings to his own followers107[107. relations with other american freemasons were to prove more satis

GLOBAL FREEMASONRY

lars were dis- ld materialism revisited one of masonry's most important symbols is the six-pointed star. le global freemasonry the six-pointed star is the seal of a prophet and a holy symbol. however, masons interpret it according to the pagan beliefs of ancient egypt. lf materialism revisited posed of, this emblem began to be used in synagogues. but in masonry, we no doubt use this symbol in the universal sense that it had in ancient egypt. in this sense, we have combined two important forces together. if you erase the upper and lower bases of the two equilateral triangles, you will find this rare symbol that you know very well.69 actually, we must interpret all masonic symbols in relation to solomon's temple in this way. as revealed in the qur'an, solomon was a prophet who some wished to

o no power. the universe is a totality of energy with no beginning or end. everything is born from this totality of energy, evolving and dying, but never totally disappearing. things change and are transformed. there is really no such thing as death or loss; there is continuous change, transformation and formation. but it is not possi- global freemasonry dcg ble to explain this great question and universal secret by means of scientific laws. but extra-scientific explanations are imaginary descriptions, dogma and vain belief. according to positivist science and reason, there is no spirit apart from the body.81 you will find views identical to those above in the books of materialist thinkers such as k. marx, f. engels, v .i. lenin, g. politzer, c. sagan, and j. monod. they all accept the bas

ive on the earth and within us, all plants, animals and human beings exist in a mysterious harmony ordered by mother nature, and that they are continually engaged in an organic solidarity, i want to affirm once again that masonry will regard every kind of psycho-social movement dedicated to well-being, peace, security and happiness, in short, every movement that is on the road to humanism and the universal unity of humanity, as means and actions that advance its own ideals.93 the most important of those "means and actions" which "advance the ideals of masonry" is the purportedly scientifically based theory of evolution, the modern support for materialism and humanism. in the next chapter we will take a closer look to the theory of evolution from darwin's time to modern evolutionist propaga

s against private christian schools and charitable establishments, the suppression of the religious orders and the spoliation of the church, professedly culminate in an anti-christian and irreligious reorganization of human society, not only in france but throughout the world. thus french freemasonry, as the standard- bearer of all freemasonry, pretends to inaugurate the golden era of the masonic universal republic, comprising in masonic brotherhood all men and all nations "the triumph of the galilean" said the president of the grand orient, senator delpech, on 20 september, 1902 "has lasted twenty centuries. but now he dies in his turn. the romish church, founded on the galilean myth, began to decay rapidly from the very day on which the masonic association was established"125 by the "gal

the child at school and protected, as far as possible, against all disturbing influences, not dij the masonic war against religion global freemasonry dik only of the church and priests, but also of the children's own parents, if necessary, even by means of moral and physical compulsion. the grand orient party considers it indispensable and an infallibly sure way to the final establishment of the universal social republic 128 it can be seen that masonry has put a program into effect, under the name of "the liberation of society" whose purpose is to eradicate religion, a program that is still being implemented. this must not be confused with a model that seeks to provide the opportunity for every citizen of whatever religious faith to practice his faith freely. rather, the model envisioned

GNOSTIC CATECHISM

been copyrighted. waite returned to the subject of freemasonry in 1890 with an article in the british mail16[16, a journal that he edited for horatio bottomley. in this brief article, entitled simply 'freemasonry, waite's ambivalent attitude to the fraternity is evident 'the true object of the masonic fraternity differs from the aims which have been ascribed to it precisely in that way in which a universal institution would be expected to differ from the purpose of a fanatical craze. in its vulgar aspect its object is benevolence and providence; in its esoteric significance it is an attempt to achieve the moral regeneration of the human race; by the construction of a pure, unsectarian system of morality, to create the perfect man. this secret purpose remains inviolate because 'the vacuous

d theosophical sorores. nor were all the members english. the single soror present at the first meeting was an american medical practitioner, dr. helen worthington, and in 1921 the american photographer, alvin langdon coburn, joined the order. he rapidly entered the second order, the ordo sanctissima roseae et aureae crucis, but became more concerned with his own neoplatonic society, known as the universal order, borrowing parts of waite's rituals for use within it. this was unforgiveable to waite and, at the end of 1924, the two men broke completely with each other. coburn, however, still recognized waite's preeminence in the field of esoteric research and continued to recommend waite's writings to his own followers107[107. relations with other american freemasons were to prove more satis

GNOSTIC HANDBOOK

greek mystery traditions, old world religions (pagan and heathen) and gnosticism. the gnostic tradition is not culturally locked within the christian tradition as many modern exponents seem to profess. it is a pan-gnostic tradition, which spans many traditions and cultural milieus. the primary assumption of the gnostic tradition is that at some point in the dim reaches of time there was a primal universal religion, this religion diversified as man spread across the earth and different cultures and nationalities development. accordingly, remnants of this perennial philosophy are found within the various traditions, belief systems and faiths. these faiths rather than being the primary sources of wisdom within themselves are actually remnants of one earlier, and more pristine school of knowl

viduality, but includes all its modalities, of which the corporeal state is properly only one. the vertical direction represents the hierarchy, likewise and a fortiori indefinite, of the multiple states, each of which, when similarly considered in its integrality, is one of those groups of possibilities corresponding to one of the" worlds" or degrees, which are included in the total synthesis of" universal man. in this cruciform representation, the horizontal expansion therefore corresponds to the indefinitude of possible modalities of one and the same state of the being, regarded integrally, and the vertical super-imposition to the indefinite series of states of the total being. symbolism of the cross, rene guenon if we wish to conceptualize the "great chain of being" there is a simple pl

, each has its place in our understanding. the seven planes max heindel model theosophical model divine plane. divine plane. plane of virgin spirits monadic plane. plane of divine spirit spiritual plane plane of life spirit intuitional plane plane of thought mental plane desire plane astral plane physical plane physical plane the divine plane this is the point of origin, the matrix from which all universal systems evolve. it is the plane of the triune principle and on a more tangible level, the dimension from which the upper world operates. the monadic plane from this plane the true self or the pneumatic light self operates in the present cycles, though in most of humanity it is in embryonic form only. in the cycles of creation this is the plane from which polarization and differentiation

tervenes between here and the beyond serves to separate from god, not merely by spatial distance but by active demonic force. thus the vastness and multiplicity of the cosmic system express the degree to which man is removed from god. the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls than seek to ascent after death, in order to prevent their escape from the world and their return to god. the gnostic religion, hans jonas. so when we read a description of gnosticism such as that found in the classic text the gnostic religion by hans jonas, we m

ciate that the seeming cosmic dualism is actually a dualism between the real and the unreal, between the light of the higher worlds and forces which have been created through ignorance. they are like monsters from the id, they seem real enough and since the physical world is shaped and formed by our perceptions, they are for all intents and purposes real. the only way for us to escape hiemarmene (universal fate) is to realize that we have created the prison bars ourselves. what a tragic world this is, he reflected. those down here are prisoners, and the ultimate tragedy is that they don t know it; they think they are free because they never have been free, and do not understand what it means. this is a prison, and few men have guessed. but i know, he said to himself. because that is why i

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the various dimensions of the scheme of things which now exist. in theological terms the first cause energises the logos or the word (the matrix) and the multi-faceted universe results. in this model we can see three distinct stages: gnostic theurgy page 23 1. the source of energy. 2. the matrix. 3. the resulting spectrum. this can be applied to many different levels of spiritual reality. from a universal perspective it can be seen as a way to understand how the seven planes of existence are formed and how the one becomes the many. when considering humanity our model is even more expressive, energy is received into the mind/brain complex (the matrix) and it is distributed through the sevenfold systems in the organism. these systems vary depending on the form of energy received, we have th

understanding (fig 5) even if we wish to consider that the descriptions of gods, archangels and angels as outmoded, gnostic theurgy page 27 they can still be interpreted as symbolic of other life streams which operate within these alternate realities. to get a more comprehensive picture we should discuss each plane in detail. the divine plane this is the point of origin, the matrix from which all universal systems evolve. it is the plane of kether in the kabbalah and on a more tangible level, the dimension from which the source of light originates. this is the goal for those on the celestial path. the seven planes. four worlds traditional lifeforms (rosicrucian (kabbalah. divine plane. atziluth. source of all light. plane of virgin spirits. atziluth. gods. plane of divine spirit. briah. ar

tervenes between here and the beyond serves to separate from god, not merely by spatial distance but by active demonic force. thus the vastness and multiplicity of the cosmic system express the degree to which man is removed from god..the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls that seek to ascend after death, in order to prevent their escape from the world and their return to god. the gnostic religion, pp 42-43. hans jonas. beacon press, 1963. gnostic theurgy page 36 the early gnostics understood the world in terms of the alpha event

er over long periods of time and many lives. pop reincarnation also seems to suggest that all of humanity will achieve the final goal, even if it takes some individuals much longer than others. the gnostic view of reincarnation is totally at variance with this. for the gnostic the fall into matter was a cosmic error, not part of some grand plan and accordingly, reincarnation is not a phase of the universal evolutionary scheme, but an gnostic theurgy page 52 emergency measure. the reason for reincarnation is to offer souls an opportunity to enter the spiritual path, a chance for transfiguration. certainly, there is an evolutionary process involved, but this occurs after one has entered the spiritual path, not before. the general trend within the lower world is towards decay and dissolution

n it is much the same. when the bible talks of the period from creation to the end of the world, it is clearly limiting man s opportunities to be redeemed. man s opportunity for transfiguration is limited, he does not have an eternity to make up his mind. again and again we find that reincarnation is for a certain time span only and ends with either ascension or annihilation. there is no room for universal reconciliation in the esoteric tradition. karma reconsidered what about karma? to understand the way in which reincarnation works we have to examine the effects of our actions. in generally held christian doctrine there is a belief that actions do not really have an effect, we ask for forgiveness and the effects of the act are removed. this is obviously not correct, every action has an e

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

able glory, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee- replete with the numberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father, one and alone! father alike of immortals and of mortals. thou hast specially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

rtable glory, whence flow the ceaseless streams of splendour which nourish thine infinite spirit. this infinite spirit nourishest all and maketh that inexhausible treasure of generation which ever encompasseth thee replete with the mumberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings who are around thy throne, and who compose thy court. o universal father, one and alone! father alike of immortals and mortals. thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we

GOLDEN DAWN RITUALS Z1

nce upon you. konx om pax is the greek corrupted pronunciation of this, put here to link it with its rightful origin. the grade of neophyte has o or the circle for its number, as if hiding all things under the negative symbol. this is placed within a circle and a square connected by equal lines, as if affirming the hidden quality of their origin in rtk where all things are one, and the consequent universal application of the secret formulae. 20 the egyptian god-forms of the neophyte grade the stations of the god-forms used in our symbolism come under two headings: 1. visible stations 2. invisible stations the visible stations are the places of the officers, each of whom has a special astral shape suitable to the forces he represents. on the dais are places for the three chiefs, the past hi

GOLDEN DAWN RITUALS ZAM17

corners, every side five foot broad and the height of eight feet. although the sun never shined in this vault, it was nevertheless enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the ceiling. in the midst, instead of a tombstone, was a round altar, covered with a plate of brass, and thereon this engraven: a.g.r.c, a.c.r.c. hoc universal compendium unius mihi sepulchrum feci round about the first circle or brim stood, jesus mihi omnia. in the middle were four figures, inclosed in circles, whose circumscription was: 1. nequaquam vacuum 2. legis jugum. 3. libertas evangelii. 8 4. dei gloria intacta. this is all clear and bright, as also the seventh side and the two heptagons. so we kneeled down altogether, and gave thanks

GOLDEN DAWN RITUALS ZAM19

ll his pleasure therein shall know that he hath prepared for himself an excellent way to come into our fraternity, for this is the whole sum of our laws, that as there is not a character in that great miracle of the world which has not a claim on the memory, so those are nearest and likes unto us who do make the bible the rule of their life, the end of all their studies, and the compendium of the universal world, from whom we require not that it should be continually in their mouth, but that they should appropriately apply its true interpretation to all ages of the world, for it is not our custom so to debase the divine oracle, that while there are innumerable expounders of the same, some adhere to the opinions of their party, some make sport of scripture as if it were a tablet of wax to b

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

panish nobleman and an inca royal woman, was already familiar to me from his royal commentaries of the incas. he was regarded as one of the most reliable chroniclers of the traditions of his mother s people and had done his work in the sixteenth century, soon after the conquest, when those traditions had not yet been contaminated by foreign influences. he, too, confirmed what had obviously been a universal and deeply impressed belief: after the waters of the deluge had subsided, a certain man appeared in the country of tiahuanaco. 6 that man had been viracocha. wrapped in his cloak, he was strong and august of countenance and walked with unassailable confidence through the most dangerous badlands. he worked miracles of healing and could call down fire from heaven. to the indians it must ha

ight into letters and sciences, and every kind of art. he taught them to construct houses, to found temples, to compile laws, and explained to them the principles of geometrical knowledge. he made them distinguish the seeds of the earth, and showed them how to collect fruits; in short, he instructed them in every thing which could tend to soften manners and to humanise mankind. from that time, so universal were his instructions, nothing has been added materially by way of improvement..12 surviving images of the oannes creatures i had seen on babylonian and assyrian reliefs clearly portrayed fish-garbed men. fish-scales formed the dominant motif on their garments, just as they did on those worn by el fraile. another similarity was that the babylonian figures held unidentified objects in bot

hese texts are not by any means the only ones to come down to us from the ancient land of sumer. in other tablets some almost 5000 years old, others less than 3000 years old the noah figure of utnapishtim is known variously as zisudra, xisuthros or atrahasis. even so, he is always instantly recognizable as the same patriarchal character, forewarned by the same merciful god, who rides out the same universal flood in the same storm-tossed ark and whose descendants repopulate the world. there are many obvious resemblances between the mesopotamian flood myth and the famous biblical story of noah and the deluge7 (see 5 gilgamesh, p. 111. 6 ibid. 7 extracts from the book of genesis, chapters six, seven and eight: god saw that the wickedness of man was great in the earth, and that every imaginati

ray, j. crawford et al, an historical and descriptive account of china, 2nd edition, 1836, volume i, p. 40. see also g. schlegel, uranographie chinoise, 1875, p. 740. 48 warren, buddhism in translations, p. 322. 49 ibid. 50 dixon, oceanic mythology, p. 178. 51 worlds in collision, p. 35. 52 encyclopaedia britannica, 6:53. graham hancock fingerprints of the gods 196 ice. the third world ended in a universal flood. the present world is the fourth. its fate will depend on whether or not its inhabitants behave in accordance with the creator s plans.53 we are on the trail of a mystery here. and while we may never hope to fathom the plans of the creator we should be able to reach a judgement concerning the riddle of our converging myths of global destruction. through these myths the voices of th

tic aryans of iran, who are known to have migrated to western asia from some other, distant homeland,7 are not the only possessors of archaic traditions which echo the basic setting of the great flood in ways unlikely to be coincidental. indeed, though these are most commonly associated with the deluge, the familiar themes of the divine warning, and of the salvation of a remnant of mankind from a universal disaster, are also found in many different parts of the world in connection with the sudden onset of glacial conditions. in south america, for example, toba indians of the gran chaco region that sprawls across the modern borders of paraguay, argentina and chile, still repeat an ancient myth concerning the advent of what they call the great cold. forewarning comes from a semi-divine hero

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

f the great white brotherhood. this development may, in fact, be attributed to a cosmic principle of equal generation of forces. thus, the birth of the modern form, as the fraternity of the knights militant of the new aeon in the cultural and political turbulence of germany in the 1890s, may fairly (along with the coincident peak in the development of the hermetic order of the golden dawn and the universal gnostic church) be characterized as the resurgence of the great white brotherhood and its rejuvenation out of the degeneration of classical speculative freemasonry. this coincides closely with the great airship scare of 1897. at almost the same moment, and in the same unhappy land, the black lodge reasserted itself in the form of such fraternities as the vril society and the thule group

ppressing the gnostic church, the oto, the anthroposophical society and even lost-word freemasonry- in short, anyone who might have an actual understanding of the coming being. the leading figure of the oto in germany, the future grand master karl germer, was placed in a concentration camp. his official crime was that he knew and maintained relations with aleister crowley. the chief bishop of the universal gnostic church in france was executed by the nazis. crowley, for his part, on the outbreak of the war..was invited to see the director of british naval intelligence. according to gerald suster, crowley claimed that he advocated the use of two magical signs which were to boost british morale and frequently used by winston churchill: the v sign, which, in magical terms, is the counter of t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ompel. ancient maxim the astrological influences in the four great crosses are shown in appendix d. how these forces influence the lesser watchtower squares is shown in appendix c. the primary meanings of these signs are given below. aries: the first cause, the life-principle, pure spirit. taurus: pure substance, undiferentiated matter. gemini: motion, phenomena, elementary relationships. cancer: universal womb, pure waters of life, the motherprinciple. leo: creation made rnanifest, divine incarnation, creative activity, the ideal mart. virgo: organized matter purifed and refined, the ideal woman. libra: ideal relationships, perfect harmony and balance, universal harmony. scorpio: emotional power, regeneration, death. sagittarius: aspiration, transformation of consciousness, the principie

activity, the ideal mart. virgo: organized matter purifed and refined, the ideal woman. libra: ideal relationships, perfect harmony and balance, universal harmony. scorpio: emotional power, regeneration, death. sagittarius: aspiration, transformation of consciousness, the principie of perfection. 71 72 capricorn: crystallization of matter, matter organized for use, governing authority. aquarius: universal brotherhood, trae lmowledge. pisces: emotion as universal solvent, dissolving of form, elimination of boundaries, cosmos finto chaos. 73 planetary influences the universe is in equilibrium; therefore he that is without it, though his force be but a feather, can overturn the universe. be not caught within that web, o child of freedom! be not entangled in the universal l e, o child of trut

assume their qualities and powers. when your spiritual identity is firmly established, lose by repeating the banishing rituals. 93 talismans a talisman is a storehouse of some particular kind of energy, the kind that is needed to accomplish the task for which you have constructed it. aleister crowley,magick without tears in construction of a talisman, symbolism should be exact and in harmony with universal forces. the golden dawn's talismansand flashing tablets s.l. macgregor mathers, a leader of the golden dawn and tutor for a time to aleister crowley, defined a talisman as "a magical figure charged with the force iit is intended to represent."a talisman is any object that you construct and charge with a magical force for a specific purpose. iit is "charged" by those psychic forces that y

shall breed mighty children from their maidens. aleister crowley, liber vii this magical word is pronounced zod-teh-zod-tehzodteh. the formula is derived from the first letters of the words zar-toant zen tol za talho which means "the way of love is to sacrifice all into the cup" where the cup refers to the sangreal of the 12th aethyr, loe. the phrase adds up to either 404 or 362. this formula is universal because 404= 101x4, where 101 is the number of the word lonsa meaning "everyone" the number 404 is the value of telok-soe which means "the death of a savior" and thus relates this formula to that of the dying gods. the number 362 is the value of the words zizopmonons meaning."vessels of the heart"aiq bkr reduces 404 to 8 and 362 to 2. the word ztztzt adds up to 54, the number for talho "

r any other aethyr above tex. your astral body cannot enter tor or any aethyr above tor. in the same way, your mental body cannot enter zax or any aethyr above zax. what does in fact pass through these aethyrs is your consciousness divorced of personality. this divorcing process is the purpose of the initiation in zen. 223 tan,the balance karma neither punishes nor rewards; it is simply 'the one' universal law which guides unerringly and, so to say, blindly, all other laws productive of certain effects along the grooves of their respective causation. h.p. blavatsky, glossary to the key to theosophy the doctrine of karma is plain common sense. aleister crowley, magick without tears after the initiations in pop and zen you will be ready to view the karmic balance that lies in the 17th aethyr

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

g between elbe and weser. yet in ancient times holda, as huldana, must have reached far westward to the rhine, and, if the ver-hilden-straet (p. 285) was named after her, into the netherlands, reminding us of the kinship between chatti and batavi; while the carolingian berhta pedauca and the biort of the edda would betoken a similar extension of berhta's worship. ave must pay regard to the almost universal rush of nations toward the west: even isis and her suevian ship we managed to trace as far as the ardennes. but, beside the deities, other portions of mythology must also have their say. hirains and himil, himel and heven are discussed on p. 698, the lapse of himil into gimill on p. 823; in hesse is the borderland between wights xxiv peeface. and elves, the one belonging to franconian, t

ys 'waeren die tetifel tot, mnnche und pfaffen kgemen in not/ be in a bad way (see suppl. to wuotan, as the wai'-loving god, were imputed the setting up and sowing of strife and enmity (p. 145 n. so ahriman sows discord, death soivs his seed (p. 848, and werre or discordia hers (p. 273-4 n. shall we set it all down to the sowing of the devil's tares in matth. 13, 39, or allow to the notion a more universal character' sathanas seminavit semen suum' bohmer's fontes 1, 47' den sdmen kan der tiuvel geben' freid. 67, 25 'des tiefels same/ walth. 31, 34 'der tievel hat gescet den sinen samen in diu lant' ms. 2, hp 'warp de duvel sin sat dar in' detm. 2, 217. it is remarkable that in beow. 348 seq. the devil is called gasthona, soul-killer, and 3485 bona, shooting with fiery bow; as indeed we fin

y, what floats above us in the air, though that indeed would only apply to the flight of birds. hincmar de divortio lotharii (supra, p. 1099) says ^ad haec. pertinent, quas swperventas feminae in suis lanificiis vel textilibus operibus nominant' these the greeks called evohia avfi/soxa, and we have most of them in common with them, with the romans, nay with oriental nations. in view of the almost universal dis'usion of these' angange' it is hardly credible that they first came to the germans in the wake of latin literature: they rest on the older kinship of all european nations, and the very earliest observer of our kindred, tacitus, remarked this mode of divination among them' auspicia sortesque, ut qui maxime, observant. et illud quidem etiam hie notum, avium voces volatusque interrogare

rs never yoked as yet, steeds never harnessed, ea. 5-17: a sacred use demands that everything be new^ virg. aen. 6, 205: quale solet silvis brumah frigore viscum fronde vu'ere nova, quod non sua seminat arbos, et croceo fetu teretes circumdare truncos; taus erat species auri frondentis opaca ilice, sic leni crepitabat bractea vento. mistletoe. valeeian. 1207 [pliny's omnia sanans, from 'ol, uile/ universal (p. 1213. a breton lay (barzas breiz 1, 58. 100) makes merlin at early morn go fetch the liigh branch on the oak (warhuel, huelvar ann derwen. our old herbals divide mistletoes into those of the oak, hazel slud peartree (eichen-mistel, heselin-m, blrnbiiumin-m, and none of them must be let touch the ground; some, set in silver, they hang round children's necks. in prussian samland it is

or whom heinz or heinrich was a favourite name (pp. 503-4, which was afterwards transferred to devils and witches, and to such demonic beings was ascribed the healing virtue of the herb' even the legend of poor henry, whose origin has never been explored, may have to do with a herb that cured leprosy; and the' herba boni henrici' is said to have been used as a remedy for that very disease. when a universal power to heal all sicknesses was attributed to a herb, the greeks called it to irdvak.e, t] iravakeia (as the celts named the mistletoe olhiach, uileiceach, which got personified itself into a daughter of asklepios, jjavakeia. in our language wo find no plant named all-hoil, all-heila, but there is a selp'heila (cuphrasia, graff 4, 864, and the herbs heiu alter- welt (achillea^ millefoli

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

h and slime have a tang of heathenism; the poet durst not entirely depart from, the creation as set forth by the church, but that compounding of man out of several materials appears to be still known to him. and traces of it are met with in the folk-poetry. 1 it is significant how greek and, above all, asiatic myths of the creation coincide with the norse (and what i believe to have been once the universal teutonic) view of the world s origin out of component parts of the human body: it must therefore be of remote antiquity. the story lasts in india to this day, that brahma was slain by the other gods, and the sky made out of his skull: there is some analogy to this in the greek notion of atlas supporting on his head the vault of heaven. according to one of the orphic poets, the body of ze

en from the stones cast by deucalion and pyrrha; and the rainbow, of the bible account, except that here it is intro duced as a person, instructing the couple what to do, as hermes (the divine messenger) did deucalion. it were overbold perhaps to connect the nutshell with that nut-tree (p. 572-3, by which one vaguely expresses an unknown extraction. not all, even of the stories quoted, describe a universal deluge desolating the whole earth: that in which deucalion was rescued affected greece alone, and of such accounts of partial floods there are plenty. philemon and baucis in phrygia (where noah s ark rested, p. 577, had given shelter to the wayfaring gods, and being warned by them, fled up the mountain, and saw themselves saved when the flood rose over the land (ovid. met. 8, 620; they w

st; but if alight when it touches the river, it prognosticates an abundant vintage, and the konz people have a right to levy a tun of white wine from the adjacent vineyards. whilst the wheel is rushing past the women and girls, they break out into cries of joy, answered by the men on the hill; and inhabitants of neighbouring villages, who have flocked to the river side, mingle their voices in the universal rejoicing. 1 in the same way the butchers of treves are said to have yearly sent down a wheel of fire into the moselle from the top of the paulsberg (see suppl. 2 the custom of midsummer fires and wheels in france is attested even by writers of the 12th and 13th centuries, john beleth, a parisian divine, who wrote about 1162 a summa de divinis officiis, and william durantis, b. near bezi

(itto trapovros karapywofjvai, trpoo-tclttofjlev (the fires kindled before workshops and houses at new moon, which some also leap over after the ancient custom, we command henceforth to be abolished. the same thing was then forbidden, which afterwards, on st. john s day at least, was tolerated, and to some extent connected with church ordinances. now, even supposing that the midsummer fire almost universal throughout europe had, like the midsummer bath, proceeded more immediately from the church, and that she had picked it up in italv directly from the roman palilia; it does not follow yet, that our easter fires in northern germany are a mere modification of those at midsummer. we are at liberty to derive them straight from fires of our native heathenism: in favour of this view is the diff

r cap. 71, finding in his text the words sinistra clypeum coruscantem praeferebat (apollo/ translates: f an dero winsterun truog er einen* rotetv sjtilt/ then adds a remark of his own: wanda selbiu diu sunna, einemo sffilte gelih ist/ in german law and german poetry ve catch the glimmer of these red shields/ even opitz 2, 286 calls the sun( the beauteous shield of heaven. the very oldest and most universal image connecied with the sun and other luminaries seems after all to be thab of the eye. ancient cosmogonies represent them as created out of eyes. to persians the sun was the eye of ahummazdao (orniuzd, to egyptians the right eye of the demiurge, to the greeks the eye of zeus, to our forefathers that of wuotan; and a fable in the edda says 0$inn had to leave one of his eyes in pledge wi

GRIMOIRE OF TURIEL

ough the virtue and defence of our lord jesus christ. amen. the secret grimoire invocation for sunday (sol: come, heavenly spirits who have the effulgent rays of the sun, luminous spirits who are ready to obey the power of the great tetragrammaton, come and assist me in the operation that i am making under the auspices of the grand light of day whicb the eternal creator hath formed for the use of universal nature. i invoke you for these purposes. be favourable and auspicious to what i shali ask in the name of amioram, adonai, sabaoth. the secret grimoire invocation for monday (moon) haste ye sublime and intelligent genil who are obedient to the sovereigu arcana, come and assist me in the operation that i undertake under the auspices of the grand lumiriary of the night. i invoke you to this

abaoth. the secret grimoire invocation for monday (moon) haste ye sublime and intelligent genil who are obedient to the sovereigu arcana, come and assist me in the operation that i undertake under the auspices of the grand lumiriary of the night. i invoke you to this end and implore you to be favourable and hear my entreaties in the name of him who commands the spirits of the four quarters of the universal mansions: inhabit, bileth, mizabu, abinzaba. the secret grimoire invocation for tuesday (mars) come children of the red genii who have executed the order of the sovereign master of the universe upon the armies of the rash sennacherib, come and assist me in the operation that i undertake under the auspices of the third brilliant luminary of the firmament; be favourable to my entreaties in

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

t in the universe, which is the temple of god. the term temple is applied to our buildings, devoted to the worship of god and god's laws, wherein are chambers for study, work, and meditation. because of the sacredness of such study, work, and meditation, our temples are sacred, and must be so considered and regarded, passively and actively, by all members "as above, so below" the temple of god is universal, non-sectarian, charged with cosmic powers and vibrating forces, and designed by the master architect to continue his creative work in love, goodness, and justice; so our temples should represent a place where universal minds, regardless of creeds or dogmas, may abide, attuned with such vibratory forces within as make for love, goodness, justice, and peace, that nature may continue her c

s. throughout the work of the higher degrees, the triangle or the "law of three points" helps to solve many problems. in fact, in the work being done at the supreme grand lodge in the laboratory or out of it, in chemistry, electricity, healing, music, and even in the more subtle manifestations of nature's laws, the triangle in one of its two positions is used and always becomes the final or grand universal solvent. the cross within the spiritual triangle is one of the official symbols of our order and is a very sacred symbol. in one form or another it is to be found on every seal of every lodge. it is an identifying mark not used by any other organization or society in the world. privacy there seems to be some doubt in the minds of many of our members as to what is private in our work and

ial things of life, thereby eliminating the mysterious and perplexing matters which hold many in poverty, ill-health, and discontent [50 (5) the awakening and development of certain latent or dormant faculties within each of us which will enable us to improve our position in life, increase our ability to do and accomplish, and bring greater success (6) the cosmic and spiritual attunement with the universal mind and master minds so that we may live in cooperation with the constructive divine laws and loving divine mind (7) the careful instruction and guidance in the attainment of such knowledge as will make us mighty and keen in the understanding and mastering of life's duties and obligations; also the complete instruction in the fundamentals of those arts and sciences which will make each

nization has naught to do with politics, controversies in religion or church, and deals with no immoral or questionable subjects, or practices, and is therefore unlikely to be entangled in any unpleasant notoriety. it has received the endorsement of the highest types of characters in all ages, and is known as an organization working for the highest forms of personal culture, good citizenship, and universal peace. ques. do the rosicrucians have any "coming world master" as have other mystical schools? ans. no. the rosicrucians know better than this. they know that the next great master to come to each being will be the master within, and not some foreign person of one tongue, affiliated with one school, and limiting his redemption to those who are within a certain fold. and, the rosicrucian

cians have never solicited funds for the support of propaganda for any such masters, or the organizing of colonies or utopian places where anticipated masters or new races might be born or created. ques. what are the religious convictions of the rosicrucians? a ns. the religious convictions of the rosicrucians are as diversified as the races and types of persons in the organization. since it is a universal and international movement with members living in all lands, and of every creed and tongue, its religious attitude is strictly nonsectarian. there are members in the organization who are priests, clergymen, rabbis, and directors and workers in every one of the various religions throughout the world. there is nothing in the rosicrucian teachings to interfere with the individual's religiou

HAMIL THE ROSICRUCIAN SEER

believe it to be another step towards the success of his much desired plans.2.-1thensaid:-ashis scheme for the amelioration of society is not founded on a religious basis, do you think it will succeed? c.a.-ido. and it is also much best that in this peculiar system which he has founded, and which, if carried out strictly, would 'sow the good seed' in the hearts of man, and which is intended to be universal education, no religion should be named. were he to mention that, he must name one particular sect; and were that one sect mentioned, all others would be excluded. where it is founded to teach piety and benevolence,itis unnecessary that any particular doctrine should be argued upon. children brought up under his method could not fail to have religious feelings.3.-mrowen illustrated his ax

be if loving255 kindness and mercy were thoroughly practised by him.7.-cannotevery one be trained, educated, and have his or her character so formed from birth, that they shall have the greatest pleasure through lifeinactively contributing to the happiness of their fellow-men and of god's creation, to the utmost of their power? c.a.-yes;that may be their great object through life.8.-cannotnew and universal conditions be now devised and158therosicrucianseeryou will observe that i have had in this instance entirely to develop the faculty of crystal seeing in my young seer, who being at the commencement only iust turned thirteen, and the inquiry strange to herself andherfriends, i had to be very cautious not to alarm her fears or her friends' prejudices, and as at first evil spirits kept cont

ht he could not revenge himself better, on those who expelled him, than by makinghereat the forbidden fruit, for that he was turned into the boundless space in which the world was a speck.listherosicrucianseerpassport in all afar ages to eternal happiness. hegivesto man his mortal body returning as pure in spirit as when he descended from god.thetwo are again one and that holy spirit is still the universal influence that is felt in the hearts of those who are willing to be christian men. through the intercession of his son, god saves those who believe in him, but through his own love and charity to the creation (the human race) he saves others. father and son were one long before the world was created. for the good of mankind the son descended to the earth, took the form of man, and died f

speak. arthurdee17was the son6fdrjohndee,18 his only work is the chemica by ashmole 8vo1650,which i suppose you have, which is oneofthe interlocutors in that book he says he often saw the projection made. everard19was a doctorofdivinity and chaplain to anearl-inwhose home being shortof'baccy' he smoked the bell pulls in hisstudy-hetranslated a bookofparacelsus-buthis chief work was 'panacea or a universal medicine by the wonderful virtueoftobacco' 8vo.1659with his portrait in his study smoking a pipe. thos. norton" was the authorofthe ordinal and a friendofcanynge! who built redcliffechurch-alsoan alchemist. idon'tremember the anonymous elias unless it was helvetius'p visitor who made a projection before him and gave him a piece of the gold. j. a. comenius's natural philosophy reformed,16

HANDBOOK OF EGYPTIAN MYTHOLOGY

make it a reliable source for earlier periods. the myth of osiris had been developing and changing for over 2,500 years before plutarch was born, but plutarch s written sources could only take him back about 600 years. plutarch himself gave alternate versions of parts of the story, some of which he thought might be more authentic than others. his stated purpose in writing the book was to seek the universal truths that he believed to lie behind the myths and beliefs of all cultures. he quotes other writers far-fetched allegorical interpretations of egyptian myth. his own comments on the nature of myth often sound surprisingly modern. he did not be- introduction 41 figure 9. the columned hall of the temple of hathor at dendara, built during the roman period (courtesy of richard pinch) lieve

s sometimes described as begetting the gods, but as a creator he was usually celebrated as the divine craftsman who formed everything on his potter s wheel. craftsmen were valued and well treated in egyptian society, but few of them attained high social status. khnum s original role seems to have been as the divine potter who made things at the command of the creator. when he became a form of the universal creator, khnum s name was usually linked with those of more established creator deities such as ra or ptah. the hand of atum. before creation begins there is no division into genders. the creator seems to include both the male and female principles. creator deities were commonly called the father and mother of all things. deities who were normally regarded as male, such as atum, are desc

s of gods were celebrated in similar scenes. khnum creates and animates the physical forms of these baby gods, starting with shaping the egg in the womb. at the roman period temple of esna, khnum s role as maker of bodies was celebrated at the festival of the potter s wheel. hymns sung at this festival praised the lord of the wheel as the one who fashioned gods and men. when khnum was viewed as a universal creator, his name was joined with those of other creator deities such as amun, ptah, or ra. his wheel was spun to remake the cosmos every morning. the egyptian word for ram sounded similar to the word for soul or manifestation (ba. this may be why khnum was sometimes identified with the soul of other deities such as geb, osiris, and ra. most underworld books show the nocturnal sun as a m

HEAVEN HELL

s works which appeared at thebes bore the traces of having been edited in accordance with their views and opinions. in many of its aspects the cult of amen was less material than that of many of the old gods, and the religion of the priests themselves ruthlessly rejected many of the primitive beliefs which survived among the populace p. 19 in general. they were obliged to tolerate and respect the universal belief in osiris as the judge, king, and god of the dead, for they, of course, found it impossible to eliminate from the minds of the people the effect which the traditions of a material heaven, handed down for untold generations, had made upon. them. among the servants of amen and his temple, however, there were some who preferred to put their faith in the religious writings which had s

HEKAS

the sabbatic tradition with regard, to the emphasis placed upon the preservation of old practices. the forms utilised by the sabbatic cultus in the practice of it's craft, the ritual choreography and geometry, the myths, the ritual instruments and so on and so on. are based upon a number of principles which govern function. principles which, although definable, are highly subtle in essence, being universal in their application, infinite in their means of application via their modification in accordance with the diversity of context, and which are the very letters and numbers which constitute the witches' alphabet and thus the grammar of the arte entire. in the various recensions offered to us as accounts of traditional craft practices there is often great emphasis placed upon the antiquity

HELENA BLAVATSKY NIGHTMARE TALES

win pair, form and soul, appear to nightmare talesii12 them rather like the pale light of the cold northern moon, whose beams throw into a deeper shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule himself one day his father's kingdom; surrounded from his cradle by reverenceand honours; deserving of the universal respect and sure of the love of all- what could the soul-ego desiremore for the form it dwelt in. and so the soul-ego goes on enjoying existence in its tower of strength, gazing quietly at the panorama oflife ever changing before its two windows- the two kind blue eyes of a loving and good man. iiione day an arrogant and boisterous enemy threatens the father's kingdom, and the savage ins

HELENA BLAVATSKY THE KEY TO THEOSOPHY

vers of the truth" hence the motto adopted by the theosophical society "there is no religion higher than truth" eclectic theosophy was divided under three heads: 1. belief in one absolute, incomprehensible and supreme deity, or infinite essence, which is the root of all nature, and of all that is, visible and invisible. 2. belief in man's eternal immortal nature, because, being a radiation of the universal soul, it is of an identical essence with it. 3. theurgy, or "divine work" or producing a work of gods; from theoi "gods" and ergein "to work" the term is very old, but, as it belongs to the vocabulary of the mysteries, was not in popular use. it was a mystic belief-practically proven by initiated adepts and priests-that, by making oneself as pure as the incorporeal beings-i.e, by returni

christian parents, and, having been repelled by dogmatic spiritualistic christianity from his childhood, became a neo-platonist, and like j. bo hme and other great seers and mystics, is said to have had divine wisdom revealed to him in dreams and visions. hence his name of theodidaktos. he resolved to reconcile every system of religion, and by demonstrating their identical origin to establish one universal creed based on ethics. his life was so blameless and pure, his learning so profound and vast, that several church fathers were his secret disciples. clemens alexandrinus speaks very highly of him. plotinus, the "st. john" of ammonius, was also a man universally respected and esteemed, and of the most profound learning and integrity. when thirty-nine years of age he page 5 the key to theo

the latter is practiced by the yogis, who facilitate it physically by the greatest abstinence in food and drink, and mentally by an incessant endeavor to purify and elevate the mind. meditation is silent and unuttered prayer, or, as plato expressed it, the ardent turning of the soul toward the divine; not to ask any particular good (as in the common meaning of prayer, but for good itself-for the universal supreme good -of which we are a part on earth, and out of the essence of which we have all emerged. therefore, adds plato, remain silent in the presence of the divine ones, till they remove the clouds from thy eyes and enable thee to see by the light which issues from themselves, not what appears as good to thee, but what is intrinsically good. this is what the scholarly author of the ec

ht of every human soul. such a thing as orthodoxy must be wrought out by each individual according to his nature and his needs, and according to his varying experience. this may explain why those who have imagined theosophy to be a new religion have hunted in vain for its creed and its ritual. its creed is loyalty to truth, and its ritual "to honor every truth by use" how little this principle of universal brotherhood is understood by the masses of mankind, how seldom its transcendent importance is recognized, may be seen in the diversity of opinion and fictitious interpretations regarding the theosophical society. this society was organized on this one principle, the essential brotherhood of man, as herein briefly outlined and imperfectly set forth. it has been assailed as buddhist and an

to read correctly hebrew scrolls; others still, who, being seers, have caught wonderful glimpses of the hidden secrets of nature. but all these are specialists. one is a theoretical inventor, another a hebrew, i.e, a sectarian cabalist, a third a swedenborg of modern times, denying all and everything outside of his own particular science or religion. not one of them can boast of having produced a universal or even a national benefit thereby, not even to himself. with the exception of a few healers-of that class which the royal college of physicians or surgeons would call quacks-none have helped with their science humanity, nor even a number of men of the same community. where are the chaldeans of old, those who wrought marvelous cures "not by charms but by simples? where is an apollonius o

HINE P OVEN READY CHAOS

we can now turn to looking at its principles in greater depth. 14 phil hine principles of chaos magick whilst magical systems usually base themselves around a model or map of the spiritual/physical universe, such as the tree of life (which can sometimes described as a cosmic filofax, chaos magick is based on a very few core principles which generally underlie its approach to magick (they are not universal axioms however, so feel free to swap em around. 1. the avoidance of dogmatism. chaos magicians strive to avoid falling into dogmatism (unless expressing dogmatism is part of a temporary belief system they have entered. discordians use catmas such as us discordians must stick apart! thus chaos magicians feel entitled to change their minds, contradict themselves and come up with arguments

HP LOVECRAFT A DARK LORE

behind the panelling of the crumbling house in olney court. it was that, beyond a doubt, which opened up those black vistas whose end was deeper than the pit. ii. an antecedent and a horror 1 joseph curwen, as revealed by the rambling legends embodied in what ward heard and unearthed, was a very astonishing, enigmatic, and obscurely horrible individual. he had fled from salem to providence- that universal haven of the odd, the free, and the dissenting- at the beginning of the great witchcraft panic; being in fear of accusation because of his solitary ways and queer chemical or alchemical experiments. he was a colourless-looking man of about thirty, and was soon found qualified to become a freeman of providence; thereafter buying a home lot just north of gregory dexter's at about the foot

y delivered all that they had to say. they had not, regrettably enough, located the brava tony gomes as they had wished, nor had they found the least trace of dr. allen's source or present whereabouts; but they had managed to unearth a considerable number of local impressions and facts concerning the reticent stranger. allen had struck pawtuxet people as a vaguely unnatural being, and there was a universal belief that his thick sandy beard was either dyed or false- a belief conclusively upheld by the finding of such a false beard, together with a pair of dark glasses, in his room at the fateful bungalow. his voice, mr. ward could well testify from his one telephone conversation, had a depth and hollowness that could not be forgotten; and his glanced seemed malign even through his smoked an

cy from descriptions in old legends, and afterward woven into my dreams. i tried to verify certain points through conversation with known cult leaders, but never succeeded in establishing the right connexions. at times the parallelism of so many cases in so many distant ages continued to worry me as it had at first, but on the other hand i reflected that the excitant folklore was undoubtedly more universal in the past than in the present. probably all the other victims whose cases were like mine had had a long and familiar knowledge of the tales i had learned only when in my secondary state. when these victims had lost their memory, they had associated themselves with the creatures of their household myths- the fabulous invaders supposed to displace men's minds- and had thus embarked upon

eet- i took to be the home of old man marsh, the afflicted refinery owner. in all these streets no living thing was visible, and i wondered at the complete absence of cats and dogs from innsmouth. another thing which puzzled and disturbed me, even in some of the best-preserved mansions, was the tightly shuttered condition of many third-story and attic windows. furtiveness and secretiveness seemed universal in this hushed city of alienage and death, and i could not escape the sensation of being watched from ambush on every hand by sly, staring eyes that never shut. i shivered as the cracked stroke of three sounded from a belfry on my left. too well did i recall the squat church from which those notes came. following washington street toward the river, i now faced a new zone of former indust

o be dogmatic about what might or might not dwell among them; nor could they be silenced by my assurance that all the myths were of a well-known pattern common to most of mankind and determined by early phases of imaginative experience which always produced the same type of delusion. it was of no use to demonstrate to such opponents that the vermont myths differed but little in essence from those universal legends of natural personification which filled the ancient world with fauns and dryads and satyrs, suggested the kallikanzarai of modern greece, and gave to wild wales and ireland their dark hints of strange, small, and terrible hidden races of troglodytes and burrowers. no use, either, to point out the even more startlingly similar belief of the nepalese hill tribes in the dreaded mi-g

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

city was many million years old. we cannot yet explain the engineering principles used in the anomalous balancing and adjustment of the vast rock masses, though the function of the arch was clearly much relied on. the rooms we visited were wholly bare of all portable contents, a circumstance which sustained our belief in the city s deliberate desertion. the prime decorative feature was the almost universal system of mural sculpture, which tended to run in continuous horizontal bands three feet wide and arranged from floor to ceiling in alternation with bands of equal width given over to geometrical arabesques. there were exceptions to this rule of arrangement, but its preponderance was overwhelming. often, however, a series of smooth car-touches containing oddly patterned groups of dots wo

HP LOVECRAFT DAGON

y moment be crawling and floundering on its slimy bed, worshipping their ancient stone idols and carving their own detestable likenesses on submarine obelisks of water-soaked granite. i dream of a day when they may rise above the billows to drag down in their reeking talons the remnants of puny, war-exhausted mankind- of a day when the land shall sink, and the dark ocean floor shall ascend amidst universal pandemonium. the end is near. i hear a noise at the door, as of some immense slippery body lumbering against it. it shall not find me. god, that hand! the window! the window! 1998-1999 william johns last modified: 12/18/1999 18:43 1ex oblivione by h.p. lovecraft 1920 when the last days were upon me, and the ugly trifles of existence began to drive me to madness like the small drops of wa

HP LOVECRAFT HERBERT WEST REANIMATOR

teer telephone stations, and when someone in the college district had reported hearing a scratching at a shuttered window, the net was quickly spread. on account of the general alarm and precautions, there were only two more victims, and the capture was effected without major casualties. the thing was finally stopped by a bullet, though not a fatal one, and was rushed to the local hospital amidst universal excitement and loathing. for it had been a man. this much was clear despite the nauseous eyes, the voiceless simianism, and the daemoniac savagery. they dressed its wound and carted it to the asylum at sefton, where it beat its head against the walls of a padded cell for sixteen years- until the recent mishap, when it escaped under circumstances that few like to mention. what had most di

HP LOVECRAFT THE NAMELESS CITY

t even a death-like exhaustion could banish. as i lay still with closed eyes, free to ponder, many things i had lightly noted in the frescoes came back to me with new and terrible significance- scenes representing the nameless city in its heyday- the vegetations of the valley around it, and the distant lands with which its merchants traded. the allegory of the crawling creatures puzzled me by its universal prominence, and i wondered that it would be so closely followed in a pictured history of such importance. in the frescoes the nameless city had been shewn in proportions fitted to the reptiles. i wondered what its real proportions and magnificence had been, and reflected a moment on certain oddities i had noticed in the ruins. i thought curiously of the lowness of the primal temples and

HP LOVECRAFT THE OUTSIDER

lsion of despair and realization. the nightmare was quick to come, for as i entered, there occurred immediately one of the most terrifying demonstrations i had ever conceived. scarcely had i crossed the sill when there descended upon the whole company a sudden and unheralded fear of hideous intensity, distorting every face and evoking the most horrible screams from nearly every throat. flight was universal, and in the clamour and panic several fell in a swoon and were dragged away by their madly fleeing companions. many covered their eyes with their hands, and plunged blindly and awkwardly in their race to escape, overturning furniture and stumbling against the walls before they managed to reach one of the many doors. the cries were shocking; and as i stood in the brilliant apartment alone

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

eet- i took to be the home of old man marsh, the afflicted refinery owner. in all these streets no living thing was visible, and i wondered at the complete absence of cats and dogs from innsmouth. another thing which puzzled and disturbed me, even in some of the best-preserved mansions, was the tightly shuttered condition of many third-story and attic windows. furtiveness and secretiveness seemed universal in this hushed city of alienage and death, and i could not escape the sensation of being watched from ambush on every hand by sly, staring eyes that never shut i shivered as the cracked stroke of three sounded from a belfry on my left. too well did i recall the squat church from which those notes came following washington street toward the river, i now faced anew zone of former industry

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

lusion of years of experimentation with processes, a discovery is inevitable. but actually, couldn't it also be true that the thought is there at that time, and many people are tuned-in to it. if that's the case, it could mean that there exists some extension of the conscious mind. and if there is a connection like this, then how could it be unless there were a connection between all our minds? a universal mind. perhaps witches are more able to tap this basic power, this universal subconscious, than are ordinary people. this also might explain why there's such an emotional drain on witches, who become horribly depleted at times. i get charged up again, usually by going on radio, as the object of concentration of thousands of people. if i go on one good show, this live audience contact can

the venus years. this is the time when you have accumulations of luxuries and comforts, developed over the past. the sixty to seventy uranus cycle is the time of being full of information, the time when there are things outside your intimate circle, when you become very important and useful to the community. that's the time when your life takes on meaning other than your own private world. you're universal in your actions. and seventy to eighty, the mars years, have to do with determination, fortitude and power. the neptunian cycle, from eighty to ninety, is more of the dreamy state and also can be a source of inspiration to the people around one; it's a shame so many people of that age are senile, because rather than being inspirational, they usually end up in a home. that's the large cyc

INITIATION INTO HERMETICS

and diligence never saw any practical results. apart from that, nobody could reliably answer to his pressing questions, whether or not just this way he had selected, was the correct one for his individual case. just at this time divine providence decided to help all those seekers who have been searching with tough endurance to find means and ways for their spiritual development. through this book universal methods are given into the hands of mankind by a highest initiate who was chosen by divine providence for this special task. it can be said without exaggeration that never before have these complete magical methods been accessible for the public. otti votavova introduction anyone who should believe to find in this work nothing else but a collection of recipes, with the aid of which he ca

sacred science, it is, in the very true sense the sum of all knowledge because it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one has to proceed on the same basis, according to the same rules, irrespective of the name given by this or that creed. considering the universal polarity rules of good and evil, active and passive, light and shadow, each science can serve good as well as bad purposes. let us take the example of a knife, an object that virtually ought to be used for cutting bread only, which, however, can become a dangerous weapon in the hands of a murderer. all depends on the character of the individual. this principle goes just as well for all t

came when the vowels of another word were combined with the consonants of yhvh. but i would never dare to say that my book describes or deals with all the magic or mystic problems. if anyone should like to write all about this sublime wisdom, he ought to fill folio volumes. it can, however, be affirmed positively that this work is indeed the gate to the true initiation, the first key to using the universal rules. i am not going to deny the fact of fragments being able to be found in many an author s publications, but not in a single book will the reader find so exact a description of the first tarot card. i have taken pains to be as plain as possible in the course of the lectures to make the sublime truth accessible to everybody, although it has been a hard task sometimes to find such simp

nconceivable. these two qualities will also grant two polarities to the airy principle, which means in the positive outcome the life-giving polarity, and in the negative aspect the destructive polarity. in addition to that let me say that the mentioned elements are not t be regarded as ordinary fire, water and air which would solely represent aspects of the grossly material plane but in this case universal qualities of all elements are concerned. 5. the principle of earth it has been said of the principle of air that it does not represent an element proper and this affirmation goes for the principle of earth likewise. now this means that out of the interaction of the three foresaid elements the earthy principle has been born as the last element which by its specific quality, the solidifica

e beauty, properly speaking, is not only that which pleases us or appears to be sympathetic to our taste, because sympathy or antipathy are dependent on the interaction of the elements. genuine health is rather a basic condition of our spiritual rising. if we like to live in beauty, we must form our house, our flat, or, in this case, our body beautifully and fill it with harmony. according to the universal law, the elements have to perform certain functions inside our body. these are mainly: building up the body, keeping it alive, and dissolving it. the positive part in the body, the building up, is therefore the business of the positive or active side of the elements. the preserving part is brought about by the linking or connecting part of the elements, i.e, the neutral, whereas the dest

INTERVIEW WITH ANDREW CHUMBLEY

tly, i would propose the following definition: magick is the transmutability of the quintessence of all nature. this is to say that magick is the all-potential power of change characterising the rootnature of all that has existence. secondly, i would suggest a distinction between magick as power and sorcery as the means of manipulating that power through knowledge: sorcery is the knowledge of the universal points of transmutation. its art is to cultivate the ability to manipulate these foci of power in accordance with will, desire and belief. in practical terms, i consider sorcery to be the knowledge of the fundamental principles or sacred letters which govern the control, manipulation and application of magical force. these principles are the sorcerer s alphabet. when focused via ritual

ISIS UNVEILED

independent for 1st july. 239:1 journal of royal society of antiquaries of ireland, xxi (consec. ser, pp. 406-7. 242:1 folklore. 246:1 journal of royal society of antiquaries of ireland, xxv (consec. ser) p. 84. 247:1 folklore, vi. orinternet archive web moving images texts audio software patron info about ia projects (navigation image)(navigation image) home american libraries canadian libraries universal library community texts project gutenberg children's library biodiversity heritage library additional collections search: advanced search anonymous user (login or join us) upload see other formats full text of "isis unveiled: a master key to the mysteries of ancient and modern science and theology" google this is a digital copy of a book that was preserved for generations on library shel

f all things on earth, logic and reasonid>le explanations were the most hateful to the new religion of mystery; for tbey threatened to unv^ the whole groundwork of the trinitaiian conception; to apprise the multi- tude of the doctrine of emanations, and thus destroy tjte unity of the whole. it could not be permitted, and it was not. history records the cariri-like means that were resorted to. the universal doctrine of emanations, adopted from time immemwial by the greatest schools which taught the kabalistic, alexandrian, and oriental philosophers, gives the k^ to that panic among the christian fathers. that spirit of jesuitism and clerical craft, which prompted farkhurst, many centuries later, to suppress in his h^rrew lexicon the true meaning of the first word of genesis, originated in t

ed his works with passages directly contradicting each other for the sole purpose of concealing the true doctrine. for once we see a critic on the right track. and this very trinitariaa idea, as well as the so bitterly denounced doctrine of emanations, whence their remotest origin? llie answer is easy, and every proof is now at hand: in the sublime and profoundest of all philosophies, that of the universal 'wisdom-religion' the first traces of which historical research now finds in the old pre-vedic re- hgion of india. as the much-abused jacolliot weu remarks "it is not in the reli^ous works of antiquity, such as the vedaa, the zend avetta, the bible, that we have to search for the exact expression of the en- nobling and subume beliefs of those epochs "the holy primitive pliable, composed

ed the intelligible world which is the first manifestation of god "the three that follow make us conceive god in one of their as- pects, as the identity of goodness and wisdom; in the other they show to us, in the supreme good, the origin of beauty and magnificence [in the creation. therefore, they are named the virtue, or the aennble world "anally, we learn, by the last three sephiroth, that the universal providence, that the supreme artist is also abaobde force, the all- powerful cause, and that, at the same time, this cause ie the generalise dement of au that it. it is these last sephiroth that constitute the natural world, or nature in its essence and in its wiive principle, na- tara natunau^ this kabalistic conception is thus proved identical with that of the hindfi philosophy. whoeve

his case the pitiis instead of genii are the spirits, or rather souls, at the departed ones. but they will freely communicate only with those whose atmosphere is as pure as their own, and to whose prayerful htiatta (invocation) they can respond without the risk of defiung their own celes- tial purity. when the soul of the invocator has reached the sayadyam, or perfect identity of essence with the universal soul, when matter is utterly conquered, then the adept can freely enter into daily and hourly coomiumoa with those who, though unburdened with their corpcweal forms, are still themselves intigressing through the endless series of traos- ftvmations included in the gradual approach to the parammman, or the grand universal soul. bearing in mind that the christian fathers have always claimed

JASMUHEEN THE FOOD OF GODS

to other realms of reality, where issues like the following become more real for us. divine radiance. where we can increase or decrease our auric emanations so that our presence nourishes others in a healthy way. divine intentions. where we understand the power of our intentions and will in co-creation and use them with wisdom for the good of all and are hence supported by powerful and nourishing universal forces. divine guidance. access to an inner plane system of reliable help. divine prosperity. access to all the abundance we need to be fulfilled on all levels. divine transmissions. the ability to enjoy two way communications with beings who are permanently anchored in the theta. delta field and to do so via empathic or telepathic means. divine co-creation. the ability to, and action of

that feeds our human soul and also our cells. in spiritual terms this energy from the delta field, in its purest essence, is love. in dimensional biofield terms it is simply a brain wave pattern that can unlock inner doors that when opened, and programmed, have the ability to flood our atoms with a supreme type of nourishment that we call divine nutrition. known as manna and prana and chi and the universal life force, on an alchemical level this delta field essence also expresses itself via a wave of grace, where magic and coincidence rule via a synchronistic and harmonious flow. able to be aligned with and experienced, the wave of grace of the delta field adds a level to life that provides us with the purest nourishment we need. divine nutrition: the madonna frequency& the food of gods wi

s to pulse with the signals of divine nutrition: the madonna frequency& the food of gods with jasmuheen 34 sincerity, humility, surrender and compassion. things that cannot be taught except in the class called life and via our interaction with living beings. unfortunately this interaction can also close our heart and fill it with emotions that block the divine nutrition flow which is based on the universal law of resonance (see diagram at the end of this chapter) the matter of theta. delta feeding requires specific fine-tuning to be successful and depends on what an individual desires to achieve and is destined to achieve. as we have shared, it also depends on. how open our fields are, and. what part of us needs to be fed, as divine nourishment can come to us on many levels. due to the fac

r the bulk of humanity in our future, at the moment we are still in the pioneering stages of this in the western world and much more research needs to be done. all pioneering work requires, guinea pigs or test subjects, of which perhaps you. the reader. may be one. how do you find out if you are? keep reading and in chapter 11 we will provide a technique for you to find out. prana, of chi, or the universal life force as in reiki, all have as their underlying vibration, or base frequency, pure love and light and when these flood our biosystem, they stimulate the release of the same things within us. these are the frequencies that can sustain and nourish physically, emotionally, mentally and spiritually. divine nutrition: the madonna frequency& the food of gods with jasmuheen 39 in order to

editations given throughout this book will actually suffice to effectively tune our emotional, mental and spiritual fields, and open the correct channels, for theta. delta field feeding. meditation allows us the stillness to experience dow power. pray. not only does prayer heal, but this daily communication with the cosmic computer called god keeps the pranic flow strong within us for this is the universal law of resonance where like attracts like. focus on divinity allows all that is divine to be fed by our attention. mind mastery and programming is the most complex part of this lifestyle. in dimensional biofield science, light rays act as computer hardware that is then operated and directed by specific software programs that are comprised of thought, will and intention. a basic fact in d

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

e of their pretensions, we cannot escape the conviction that, if there is not foundation for it, their impudence and egotism is most audacious. they speak of all mankind as infinitely beneath them; their pride is beyond idea, although they are most humble and quiet in exterior. they glory in poverty, and declare that it is the state ordered for them; and this though they boast the illuminated. 25 universal riches. they decline all human affections, or submit to them as advisable escapes only appearance of loving obligations, which are assumed for convenient acceptance, or for passing in a world which is composed of them, or of their supposal. they mingle most gracefully in the society of women, with hearts wholly incapable of softness in this direction; while they criticise them with pity

ian to king charles the second, a professed seeker of the hermetic knowledge, produced a book entitled, de quinta essentia philosophorum, which was printed at oxford in 1686, and a second time in 1705. there was a third edition of it printed in germany in 1721. in correspondence with a french adept, the latter explains the reasons why the brothers of the rosy cross concealed themselves. as to the universal medicine, 34 the rosicrucians. elixir vitce, or potable form of the preternatural menstruum, he positively asserts that it is in the hands of the illuminated, but that, by the time they discover it, they have ceased to desire its uses, being far above them; and as to life for centuries, being wishful for other things, they decline availing themselves of it. he adds, that the adepts are o

n of those among our readers who can felicitously privately surmise it; and also the apparently circuitous deductions, which are yet to come, to be made by us. blue is the colour of the virgin maria. maria, mary, mare, mar, mam, means the bitterness, or the saltness, of the sea. blue is expressive of the hellenic, isidian, ionian, fonian (foni-indian) watery, female, and moonlike principle in the universal theogony. it runs through all the mythologies. the lady-bird, or lady-cow (there is no resemblance between a bird and a cow, it may be remarked en passant, except in this strangely occult, almost ridiculous, affinity, and the rustic rhyme among the children concerning it, may be here remembered: lady-bird, lady-bird, fly away home! your house is on fire your children at home! such may be

re, which is clearly a nail, has also characteristics, which will be remarked in its upper portion, which suggest a likeness to the obelisk, pin, spike, upright, or phallus. the hebrew letter shin, or sin, counts for 300 in the hebraic numeration. each spica, or spike, may be taken to signify 100, or ten tens. we have strong hints here of the origin of the decimal system, which reigns through the universal laws of computation as a natural substratum, basis, or principle. this powerful symbol, also, is full of secret important meanings. it will be remarked as the symbol or figure assigned in the formal zodiacs of all countries, whether origidal zodiacs, or whether produced in figure-imitations by recognising tradition. the marks or fig. 7. the letter shin 50 the rosicrucians. symbols of the

s, according to their arcana, derive the dew from the latin ros, and in the figure of a cross) they trace the three letters which compose the word lux, light. mosheim is positive as to the accuracy of his information. egyptian amulet. standard of constantine. chapter the tenth. ideas of the rosicrucians as to the character of fire. park surrenders out of the world, when it disappears tous, in the universal ocean of invisible fire. that is its disappearance. it quits us in the supposed light, but to it really darkness as fire-born. the last level of all to reappear in the true light, which is to us darkness. this is hard to understand. but, as the real is the direct contrary of the apparent, so that which shows as light to us is darkness in the supernatural; and that which is light to the s

JESSUP MK THE CASE FOR THE UFO

(described later) throughout, we are searching for objects, bodies, events which have been made, shaped or guided by forces obviously controlled by an "intelligence" which has the power of decision as opposed to those which have merely been acted upon by "physical" forces and "physical" laws, such as gravitation, and the keplerian or newtonian laws. only thus can we establish "intelligence" as a universal component of neighboring space. 31 ed: the following has no obvious reference or necessary position. einstiens theory of unified field throughout all space& atmosphere was so well proven that upon realizing mans misanthropic emotionality he withdrew it. 1927 nobody know the precise nature of this spatial intelligence, much less the nature of the physical body within which its resides. th

iar cloud formations which do not appear to have their origin based on normal, or at least familiar, meteorological conditions conditions of weather, that is. we hope that you will give very special thought to the world-wide scope of some of these intense and violent storm periods. there are many cases where storms and floods which inundated a considerable part of our own country have been almost universal in their action. this tends to hint the entrance of the earth into a large cosmic cloud of water and debris sufficient to deluge most of the areas in both northern and southern hemispheres together. the volume of water falling and the concomitants of mud, black rain, stones, etc, indicate unity of external origin. there are some cases where the distribution of violence follows restricted

munication simultaneously, for seldom is there any warning from the radio: only routine reports, and then silence, until the wreckage is found with no survivors, and in at least one case, no bodies! we cannot, with reasonable certainty, say that aircraft are attacked wantonly, promiscuously, or indiscriminately by a malicious enemy, for if that was true, the attacks would almost certainly be more universal, and we believe, more selective. yet, it is most difficult to overlook the possibility that some sort of intelligence, coupled with the necessary forces, has destroyed some of our aircraft while simultaneously muting the occupants thereof. it is one thing for a solitary plane to vanish, from above the sea, without trace, and without signals being heard. it is quite another thing for five

ubt that the honor of being the discoverer of the great comet of 1881 belongs without doubt to that life-long and most persevering observer, as well as successful computer of comets, in australia, mr. john tebbutt, three communications which have chanced to arrive here this morning from different countries, containing the most diverse ideas of the nature of that portion of the comet's light which universal spectroscopic observation proves inherent to the comet itself, which is quite different from the reflection of solar light "pyacha" he was to us& piachi he "called" himself, too. smith my eye! the rest of smith's letter is too technical for this book, but it will suffice for our purpose to say that this comet was a most remarkable object and appeared to contain incandescent materials. pi

K AMBER THE BASICS OF MAGICK

he source of psychic energy. 4) psychic healing- the ability to heal various illnesses and infirmities. there are many documented cases of this. usually it involves a healer and a subject, although there are recent cases invloving cancer patients learning to heal themselves. 5) teleportation, apportation, and levitation. some occultists feel a magician producing pk effects is simply a channel for universal energy. others think the force originates some way directly within the magician. the basics of magick get any book for free on: www.abika.com 6 the subconscious postulated by freud and others, the concept of the subconscious mind is an important one. basicly, this is the idea that part of the mind normally operates below or outside of ordinary consciousness and awareness. dreams and hypn

hem. this is automatic. the true will the basics of magick get any book for free on: www.abika.com 8 the forgoing demonstrates how it is that there are so many different versions of 'truth. one's particular view is almost arbitrary. although numerous religions, philosophies, and occult systems abound, they do not contradict one and other as much as it might appear. rather, they describe the same (universal) reality taken from different perspectives. for there can be no ultimate truth in the physical world. we can only base our actions upon assumptions and agreements. all experience is subjective. yet, there is a separate reality within each of us which is often ignored unless we seek it. this inner self is in magick called the 'true will. the true will is the center of consciousness and id

silently; or upon a visualization (as in chakra meditation, see below..concentration meditation is, simply put, a form of self-hypnosis. a mantra (or mantrum) is one or more words or syllables which are repeated- often chanted- aloud..a simple yet powerful mantra is to vibrate the mystical word 'om. this mantra has long been associated in india with the godhead/unity. use it to aid in tuning into universal vibrations which promote feelings of harmony, peace, and well-being. use it before magick ritual to 'get into the mood' and afterward to 'dismiss the forces. you vibrate a mantra by saying it slowly aloud in a lower-pitched voice than your normal speech, and a more or less constant pitch as well. let the sound fade at the end of the mantra. a powerful one such as 'om' will seem to vibrat

KETAB E SIYAH

brave. only jews and christs and other degenerates think that rejuvenation can ever come though law and prayer "all the tears of the martyrs" might just as well have never have been shed. iii "love one another, you say, is this the supreme law. but what power has made it so? upon what rational authority does the gospel of love rest? is it even possible of practice, and what would result from its universal application to active affairs? why should i not hate mine enemies and hunt them down like the wild beasts they are? if i "love" them, does that not place me at their mercy? is it natural for enemies to "do good" unto each other? and what is "good? can the torn and bloody victim "love" the blood-splashed jaws that rend him limb from limb? are we not all predatory animals by instinct? if h

l again reveal my power, that man may witness the dawn of the satanic age. know, then, that throughout the great cosmos there exists a sublime order, whose nature was determined in eons long past by that singular consciousness of all order which is now called by name god. consider well the measure of this achievement, for all that is now behavioral law 442 was then absent, and it was the epoch of universal chaos. even time itself was unknown, for this universal inconsistency was nowhere breached. and after uncounted ages of this great ferment, a force fused to focus that became god, and this force presumed to effect not the creation of substance and energy- for these transcended this god- but the conformation of all the universe to a single and supreme order. and not yet is this order abso

r experiment is a perilous one, forgiving error neither of intent nor of accident. many works did we then pursue, and the cosmic mechanism was altered by evolution of the original and unique, whose design was our decision. all that we wrought did not prove beneficent, for we did not control the futures of our creations. we left untouched the great system of mathematical behavior that gave to us a universal reference and language, but it was our ambition that no two things should be of single identity, and that no entity should lack 445 conceptual essence independent of its substantial form. and upon this earth we touched many things. into floral, animal, and insensate matter alike we brought accident, change, and spontaneity, both great and humble. but of all creatures it was man whom we d

m man? for with no purpose the force of the mind must fail, and the blind insanity of godly paralysis would embrace all things forever. this, man, is thy challenge as it is mine. and as man is individually mortal, so are his creations and achievements temporal, and with care must he wield the gift of hell. in his hands it is pure and true omnipotence, and thus may he aspire to the very mastery of universal existence. 448 i who am lucifer, and who have taken the name satan archdaimon, do bear this title with pride, for i am in truth the great enemy of all that is god. together, man, thou and i shall achieve our eternal glory in the fulfillment of our will. the statement of beelzebub i, beelzebub, now bring greeting to man, for he is my admiration and inspiration. hear now the histories of h

then i knew myself to be of a mind with lucifer in this, and that i as well as he should never again tolerate the eternal idiocy of our divine station. i came after michael, and i saw them together, the lord of force and the lord of light, and there was a fierce tension between them. for michael said to lucifer, thou who art our heavenly radiance and spark of our paradise, why seek to break that universal peace which is everywhere ordained by the will of god? we know not antagonism amongst us, for we are all of one being within god- but there is in god neither malice nor cause for contest. and lucifer answered, michael, to me it was not given to order my nature, and as our very comprehension differs, so are we of substance alien. for thou art of god essential, but i am of my self of essen

KNOWLEDGE LECTURE FIVE

rom binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire triangle in all its aspects. let him contemplate the symbol of the planet venus until he realises the universal love which would express itself in perfect service to all mankind and which embraces nature both visible and invisible. let him identify himself with the powers of fire, consecrating himself wholly until the burnt sacrifice is consummated and the christ is conceived by the spirit. let him meditate upon the triplicity of fire- its attributes and correspondences. meditation number six let

KUNDALINI BREATHING EXERCISE

topping the exercise at this point. soon, the jerking motions will stop, and you may begin moving in a very fluid fashion. you will not be able to hold still after this point, and you shouldn't try. the energy will increase to the point where it reaches your third eye chakra. once you have this flow at maximum capacity, continue for as long as you can. when you finally release the energy into the universal current, be sure you concentrate on pure love. this is the easiest thing to do, and is a good default target spell. if you have no blocks, you will get the experience of a lifetime from this exercise. do not be shocked at anything your physical body does, or where your mind goes when you release the energy. it will open you up to feeling energy like you never have before. remember to gro

L 002

agraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* liber ii the message of the master therion this epistle first appeared in the equinox iii(1 (detroit: universal, 1919. the quotations are from liber legis--the book of the law--h.b``do what thou wilt shall be the whole of the law``there is no law beyond do what thou wilt``the word of the law is velhma' velhma--thelema--means will. the key to this message is this word--will. the first obvious meaning of this law is confirmed by antithesis``the word of sin is restriction' again``thou hast no right b

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

d. as we already know, there are only two qualities in all creation: altruism and egoism, the quality of the creator and the quality of his creations. kabbalah, on the other hand, describes the stages of spiritual ascent in the language of direct feelings, as is done in this part of the book, or in the language of sefirot, the physicsmathematical description of spiritual objects. this language is universal, compact, and precise. its external form is discernable by beginners. it also helps us to understand others and be understood by them, since it focuses on abstract spiritual objects and on events that, to a certain degree, are removed from us- 288- attaining the worlds beyond when we have moved to the spiritual stages, we can use this "scientific" language to describe our own actions and

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

is why it all appears mechanical in the eyes of one who is not observing sufficiently keenly. however, if we observe very cautiously, we will find that any particular unfolding in the universe is affected by something that is not a part of the universe. moreover, since the theory itself repa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 78 quires an element that is essentially extra-universal, we are left with a boundary. this is why some physicists proclaimed that quantum physics was a boundary science, a science that points to the boundary which humans can reach while researching the physical universe. in other words, these physicists assert there is something beyond that boundary that science will never be able to identify. 79 t h e c r e d i b i l i t y o f q ua n t u m t

LAITMAN M THE KABBALAH EXPERIENCE

ay, so it was written in the book k this always refers to the zohar. all the others are seemingly not considered books because the word book (sefer in hebrew) comes from the word sefira, which comes from the word sapphire, radiance, a revelation (of the light, the creator. this is found only in the zohar. q: there have been many debates about the zohar over the years. what is the essence of these universal secrets? how can it be written in familiar books, but still remain a mystery? when will i be able to buy the zohar at a bookstore, read it and discover its secrets for myself? a: when we speak of spiritual concepts, we must first understand that they are unbounded by time and space, and that there are no words to describe them. this is because everything we feel is bounded by time, space

literal torah, even mathematics and physics, our daily life routine or even buddhism. everything is seen in a new way, reminding us of the creator. why is superfluous material out of bounds? a: although everything in the world does point to the creator, we are unable to see it. in order to see, we must know the right direction, have a correct approach to reality, and learn the fundamentals of the universal design and the rules of its development, its goal, and the limitations of our perception. once this is accomplished, we may travel anywhere, though we will lose interest in such travels, since we ll immediately discover the limitations of other approaches to life compared with that of kabbalah. we will see that everything else is just common psychology devised by ordinary people, not by

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

o now, and it was considered that to record knowledge in a series of appropriate and suggestive actions made a more powerful appeal to a man fs mind, and established that knowledge better in memory, than to read it from a book. we are, therefore, preserving by our unvarying actions the memory of certain facts and laws in nature. 41. because that is so, and because the laws of the universe must be universal in their application and must act down here as well as above, we held that the great architect expected from us a life in accordance with the law which he had made. the square was to be applied literally to stones and buildings, but symbolically to man fs conduct, and man must arrange his life in agreement with what obviously followed from these considerations; therefore the strictest pr

nic lodge to which one belongs to think of a hall or room in an ordinary building in the physical world. therefore, when its extension is mentioned, the ordinary ideas of its measurements in length, breadth and height come up in the mind. it is necessary, however, to think of much more than that, for the lodge represents the universe at large, as is explained in the ritual of the craft degrees of universal co-masonry. in the description of the t c b c, we are told that the lodge is in length from east to west, in breadth from north to south, and in depth from the zenith to the centre of the earth, which shows that it is a symbol for the whole world. 93. the form of the lodge-room, according to dr. mackey, should be that of a parallelogram at least one-third larger from east to west than it

red that only an ascetic should sleep with his head to the north. the householder, the man of the world, should lie with his head to the south. 102. the celestial canopy 103. the ritual tells us that the covering of a, free-mason fs lodge is a celestial canopy of divers colours. this may very well symbolize the star-lit heavens which canopy the true temple of humanity, when we regard the lodge as universal; but the reference to divers colours indicates another meaning, for the vault of the sky is not of various hues, except at sunrise and sunset, but is blue. the real celestial canopy is the aura of the man whom we have thought of as lying on his back; it is the vividly tinted thought-form that is made during the working of the lodge. we see this symbolism appearing elsewhere also, in jose

e three columns in the light of the principles embodied in his book, the seven rays, and i commend them to the careful study of the brn. 138. in order to understand the full significance of the columns presided over by the three principal officers, we must recall the occult teaching of the great divine trinity of father, son and holy ghost, or shiva, vishnu and brahma. in their unity they are one universal god in whom everything exists, whether it be animate or inanimate, for there is nothing but that. but in their separate appearances, the holy ghost is the maker or builder of the outer world, and the son is the life in all beings, the glight that lighteth every man that cometh into the world h. every material object in the world is part of the being of god the holy ghost in this large se

ities of god the holy ghost, and they form the three supports of the objective world, as they also mark out its three divisions. these divisions are (1) the visible world of material objects, founded in beauty- god in things is seen as beauty (2) the invisible energy with which the world is filled, and on which all things that are seen are built- this is the strength of god the holy ghost (3) the universal mind, the world of ideas, the storehouse of archetypes, marking out the possibilities of material forms and relationships, which is seen in what the scientist calls the laws of nature- the wisdom of the divine architect, his settled plans. these are the three parts of any objective world; they constitute the lodge, the building, in which life plays its part; and the three pillars, ionic

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

of the inner light to the priests of the temples, to the powerful sacerdotal hierarchy of egypt, headed by its pharaoh. in the inner court of the chief temple he taught them of the light that lighteth every man that cometh into the world- phrase of his that was handed down through the ages, and was echoed in the fourth gospel in its early egyptian-coloured words. he taught them that the light was universal, and that that light, which was god, dwelt in the heart of every man: i am that light, he bade them repeat, that light am i. that light, he said, is the true man, although men may not recognize it, although they neglect it. osiris is light; he came forth from the light; he dwells in the light; he is the light. the light is hidden everywhere; it is in every rock and in every stone. when a

eople, and the world teacher made it part of his work to draw their attention to the true meaning of the three persons. at what time knowledge of these three aspects of god was introduced into the land we do not know, but at the date of our experience they had their places in the symbology of the mysteries. 64. isis and osiris 65. isis, to whom the lesser mysteries were ascribed, was not only the universal feminine principle expressed in nature, but also a real and very lofty being, just as the christ is the universal life, the second logos, and also a high official of the occult hierarchy. she by virtue of her high development and office was able to represent the feminine aspect of the deity to man. isis was the mother of all that lives, and wisdom and truth and power; upon her temple at

nary every-day affairs, but in reality upon the secrets of the mysteries. much instruction was given in this way; a lecture or address might be delivered publicly by one of the priests, bearing two entirely distinct meanings- the one ethical and intended for the helping of people who were not initiated, and the other esoteric, for the students of the mysteries. the legend that masonry possesses a universal language known only to the brn. may be an echo of tradition about this ancient and secret tongue. 126. this secret tongue of the initiates was also used in inscriptions, and in the hieroglyphic wall-paintings and papyri. many of the inscriptions, telling of the victories of some great pharaoh, could be read in a hidden sense, and they then conveyed spiritual instruction to those who had

ople. thus plutarch says that osiris was also regarded as nilus, the river nile, and isis as the land of egypt, periodically fertilized by his overflow(*plutarch. moralia; de iside et osiride) astronomically, osiris was the sun, isis the moon, and typhon darkness and winter, who in his triumph destroyed the fertilizing powers of the sun, preventing him from giving his life to the world. it is the universal story of the sun-god 153. who, after a struggle for existence and the development of his power in the early part of the year, at last rises in triumph into the midheaven of his glory, and bestows his life upon all creatures, ripening the corn and the grape, only to yield once more to the advance of winter. 154. the sun in the heavens, as the great life of the world, pursues this cycle of

ion. horus was born of isis, the virgin-mother; at his birth the star shone forth, and the angelic hosts sang their song of triumph; he was adored by shepherds and wise men, and saved from danger which threatened him from without. in the book of the dead it is said: i know the power of the east, horus of the solar mount, the star of dawn. the story of the initiate is the story of the sun-god, the universal christ who is born into the heart of man, and his mystic birth is the purpose of the first great initiation. 191. if the candidate had not already passed through them, as most students in the mysteries would have done, he had at this stage to undergo the trials by earth, water, air and fire, learning with absolute certainty that none of these elements could in any way harm him in the ast

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

ne of the oneness of god, the brother/sisterhood of humanity, and the kinship of all life patterned after the ageless wisdom mystery schools constitute the principal subjects of bota s teachings and practices, which, like in other occult orders, have as their major objective the promotion of the welfare of humanity. the meaning of the welfare of humanity is embodied in a seven-pointed program (1) universal peace (2) universal political freedom (3) universal religious freedom (4) universal education (5) universal health (6) universal prosperity, and (7) universal spiritual unfoldment. members work to transmutate the personality through their work with the tarot, the use of symbols, and other techniques. it is believed that a transformed personality will empower the individual to change his

frequently contained images with which they were completely unfamiliar, but which seemed to reflect symbols that could be found somewhere in the mythological systems of world culture. the notion of the collective unconscious was used to explain this phenomenon. jung s unique contribution to modern psychology begins with the observation that the basic structure of many symbols and myths are nearly universal, even between cultures that had no historical influence on one another. most traditional societies, for example, tell hero myths, utilize circles to represent wholeness, the sky to symbolize transcendence, etc. jung theorized that this universality resulted from unconscious patterns (genetic or quasi-genetic predispositions to utilize certain symbolic and mythic structures) that we inher

ampbell s views were popularized through a series of tv interviews with bill moyers. jung s ideas have sometimes been invoked to explain certain experiences or certain culturalhistorical facts that seem to indicate the existence of a spiritual dimension and spiritual beings, such as devils. thus the fact that people report similar experiences during demonic encounters can be explained in terms of universal symbols from the collective unconscious. similarly, the fact that different cultures at different periods of time all report similar beings can merely indicate that such phenomena reflect archetypal patterns in the human mind rather than that demonic spirits actually exist. see also demons for further reading: campbell, joseph. the hero with a thousand faces. princeton, nj: princeton uni

rld religions. westport, ct: greenwood press, 1992, 35 48. nigosian, s. a.world faiths. new york: st.martin s press, 1990. parrinder, geoffrey.world religions: from ancient history to the present. new york: facts on file, 1971. smart, ninian. the religious experience of mankind. 3rd ed. new york: charles scribner s sons, 1984. smart, ninian, and richard d. hecht, eds. sacred texts of the world: a universal anthology. new york: crossroad publishing co, 1982. turner, alice k. the history of hell. new york: harcourt, brace& co, 1993. end of days end of days is a rehash of the overused satanwants- to-father-a-child-who-will-rule-the-earth plot. the designated bride-to-be was chosen twenty years ago, and raised by devil-worshipers. the only thing that sets this 2000 film apart from its predeces

ole world; classes, forms and natures have all been assigned by you, the creator (dimmitt and van buitenen 1978, 115) krishna responds by exiling kaliya from the yamuna river to the ocean, thereby implicitly acknowledging that even evil beings have a place in the world. according to the bhagavad gita, krishna, as the supreme lord himself, embraces all of life s contraries within himself including universal destructiveness. this destructiveness is vividly expressed in two lines from the bhagavad gita that flashed through the mind of robert oppenheimer, director of the los alamos project, when the first atomic bomb was tested in los alamos, new mexico on july 16, 1945: i am become death, the shatterer of worlds; waiting the hour that ripens to their doom (11:32 33) the corpus of hindu script

LIBER HAD

on be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death "this is the third practice of intelligence("ccxx. ii" 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist or destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of taro (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe on the lotus. note that the "ibis position" formulates this conception most exactly. ed "this is the fourth practice of intelligence("ccxx. ii" 7. 7. let t

LIBER 141

d the earth grow green at his coming. let his planets whirl upon his wheel; let him send forth his comets as angels unto his brethren; and let him give light to all his realm. let no eye behold him unblasted; let him strike upon the necks of the ungodly. xx of the thesaurus of the o.t.o. remember these chief treasures to be preserved: 1. this secret of the ix. 2. the secret of the viii concerning universal brotherhood: in the macrocosm the sun lord of all life; in the microcosm the phallus lord of all life; indubitable, undeniable, a basis for the faith of all men. 3. the secret of the vii: our particular method of instruction, selection, governance, and initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of hu

LIBER 777

lphabets with primeval examples, breaks up and is indecipherable. the same difficulty in another form permeates the question of gods. priests, to propitiate their local fetish, would flatter him with the title of creator; philosophers, with a wider outlook, would draw identities between many gods in order to obtain a unity. time and the gregarious nature of man have raised gods as ideas grew more universal; sectarianism has drawn false distinctions between identical gods for polemical purposes. thus, where shall we put isis, favouring nymph of corn as she was? as the type of motherhood? as the moon? as the great goddess earth? as nature? as the cosmic egg from which all nature sprang? for as time and place have changed, so she is all of these! what of jehovah, that testy senior of genesis

et of physical strength. 17 power of being in two or more places at one time, and of prophecy. 18 power of casting enchantments. 19 power of training wild beasts. 20 invisibility, parthenogenesis, initiation. 21 power of acquiring political and other ascendency. li 22 works of justice and equilibrium. 23 the great work, talismans, crystal-gazing& c. tui 24 necromancy. 25 transmutations[[vision of universal peacock. 26 the witches sabbath so-called, the evil eye. 27 works of wrath and vengeance kbn 28 astrology. 29 bewitchments, casting illusions. 30 the red tincture, power of acquiring wealth li and khien 31 evocation, pyromancy kbn 32 works of malediction and death khbn 32 bis alchemy, geomancy, making of pantacles[[travels on the astral plane] kbn 31 bis invisibility, transformations, vi

LIBER ALEPH

thin thee; so that thou mistake not fear for chastity, or anger for courage. and since the fetters are old and heavy, and thy limbs withered and distorted by reason of their compulsion, do thou, having broken them, walk gently for a little while, until the ancient elasticity return, so that thou mayst walk, run, and leap naturally and with rejoicing. also, since these fetters are as a bond almost universal, be instant to declare the law of liberty, and the full knowledge of all truth that appertaineth to this matter; for if in this only thou overcome, then shall all earth be free, taking its pleasure in sunlight without fear or phrenzy. amen. t the book of wisdom or folly 7 z de natura sua percipienda (of percieving one.s nature) nderstand, o my son, in thy youth, these words which some wi

of pure light fashioned by the true will. and this is called by the qabalists the sleep of shiloam, and of this doeth also porphyry make mention mention, and cicero, with many other wise men of old time. compare, o my son, with this doctrine that which was taught thee in the sanctuary of the gnosis concerning the death of the righteous; and learn moreover that these are but particular cases of an universal formula. n the book of wisdom or folly 19 r de venenis (of poisons) y son, if thou fast awhile, there shall come unto thee a second state of physiological being, in which is a delight passive and equable, without will, a contentment of weakness, with a feeling of lightness and of purity. and this is because the blood hath absorbed, in its need of nutriment, all foreign elements. such als

of wholeness. yet rest not in the joy of the destruction of each complex in thy nature, but press on to that ultimate marriage with the universe whose consummation shall destroy thee utterly, leaving only that nothingness which was before the beginning. so then the life of non-action is not for thee; the withdrawal from activity is not the way of the tao; but rather the intensification and making universal every unit of thine energy on every plane. o liber aleph vel cxi 24 c de voluptate poenarum (of the pleasure of pain) o forth, o my son, o son of the sun, rejoicing in thy strength, as a warrior, as a bridegroom, to take thy pleasure upon the earth, and in every palace of the mind, moving ever from the crass to the subtle, from the coarse to the fine. conquer every repulsion in thy self

of quiet is but an illusion of ignorance. whoever thou mayst be now, thy destiny is that which i have declared unto thee; and thou art most fixed in the true way when, accepting his consciously as thy will, thou gathereth up thy powers to move thy self mightily within it. s liber aleph vel cxi 26 w de differentia rerum (of the distinction of things) ut, o my son, although thine ultimate nature be universal, thine immediate nature is particular. thy way to the centre is not oriented as that of any other being, and thine elements are no kin, but alien, to his. for shame! is it not the most transcendent of all the wisdoms of this cosmos, that no two beings are alike? lo! this is the secret of all beauty, and maketh love not only possible, but necessary, between every thing and every other thi

the totality of forces; amen. then thou needest take no thought and make no effort? thou sast sooth; yet, art thou not compelled to thought and effort in the way of nature? yea, i, thy father, work for thee solicitously, and also i laugh at thy perplexities; for so was it fore-ordained that i should do, by me, from the beginning. a liber aleph vel cxi 58 b# de comedia universa, qu dicitur (of the universal comedy, which is called pan) o, therefore, o my son, count thyself happy when thou understandest all these things, being one of those beings (or by-comings) whom we call philosophers. all is a never ending play of love wherein our lady nuit and her lord hadit rejoice; and every part of the play is play. all pain is but sharp sauce to the dish of pleasure; for it is the nature of the univ

LIBER CCC KHABS AM PEKHT

hroughout the whole world. v a a publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pramonstrator p. imperator pro coll. ext. achad cancellarius 1 son,1 do what thou wilt shall be the whole of the law. firstly, let thine attention be directed to this planet, how the aon of horus is made manifest by the universal war. this is the first great and direct result of the equinox of the gods, and is the preparation of the hearts of men for the reception of the law. let us remind you that this is a magical formula of cosmic scope, and that it is given in exact detail in the legend of the golden fleece. jason, who in this story represents the beast, first fits out a ship guided by wisdom or athena, and t

LIBER CCXLII AHA

r elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even

elf by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas. o not of this! of all the flowers in god fs field we name not this. our lips are sealed in that the universal key lieth within its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will fs command, to know that view beyond the veil. o petty purities and pale, aha! 11 these

LIBER CORDIS CINCTI SERPENTE

u hast no time past, no time to come. verily thou art not. 19. thou art delicious beyond all taste and touch, thou art not-to-be-beheld for glory, thy voice is beyond the speech and the silence and the speech therein, and thy perfume is of pure ambergris, that is not weighed against the finest gold of the fine gold. 20. also thy coils are of infinite range; the heart that thou dost encircle is an universal heart. 21. i, and me, and mine were sitting with lutes in the marketplace of the great city, the city of the violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

nominal christians h are to-day; for (at present) i have been able to devise no mechanism for excluding them. rather, perhaps, should i seek to find them a niche in the shrine, just as hinduism provides alike for those capable of the upanishads and those whose intelligences hardly reaches up to the tantras. in short, one must abandon the reality of religion for a sham, so that the religion may be universal enough for those few who are capable of its reality to nestle in its breast, and nurse their nature on its starry milk. but we anticipate! my message is then twofold; to the greasy bourgeois i preach discontent; i shock him, i stagger him, i cut away earth from under his feet, i turn him upside down, i give him hashish and make him run amok, i twitch his buttocks with the red-hot tongs o

LIBER DCCCLX JOHN ST

es, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. the whole formulating the ankh.the key of life! i gave moreover the signs of the grades from 0 =0 to 7 =4. then did i take upon myself the great obligation1 as follows: i. i, o.m &c, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: 1 [this is the .oath of the abyss. or the oath of 8 =3

wn of consciousness till now as a gigantic .pose; my very love of truth assumed for the benefit of my biographer! all these strange things suffered and 1 [aramaic .my god, my god, why hast thou forsaken me] john st. john 71 enjoyed for no better purpose than to seem a great man. one cannot express the horror of this thought; it is the thought that murders the soul.and there is no answer to it. so universal is it that it is impossible to prove the contrary. so one must play the man, and master it and kill it utterly, burying it in that putrid hell from which it sprang. luckily i have dealt with it before. once when i lived at paddington jones and fuller were with me talking, and, when they went, thoughtfully left this devil-thought behind.the agony is with me yet. that, though, was only a y

LIBER DCCCXI ENERGIZED ENTHUSIASM

bishop berkeley. many persons have not attained union at all until middle age, and then have rarely lost it. it is true that genius in the ordinary sense of the word has nearly always showed itself in the young. perhaps we should regard such cases as nicholas herman as cases of acquired genius. now i am certainly of opinion that genius can be acquired, or, in the alternative, that it is an almost universal possession. its rarity may be attributed to the crushing influence of a corrupted society. it is rare to meet a youth without high ideals, generous thoughts, a sense of holiness, of his own importance, which, being interpreted, is, of his own identity with god. three years in the world, and he is a bank clerk or even a government official. only 10 liber dcccxi those who intuitively under

LIBER HAD

on be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death. this is the third practice of intelligence (ccxx. ii. 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist of destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of tarot (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe in the lotus. note that the .ibis position. formulates this conception most exactly. ed) this is the fourth practice of intelligence (ccxx. ii. 7. 7. let

LIBER LXVII THE SWORD OF SONG

s of wilful ignorance! we may think, perhaps, that browning is .hedging. when, in the last paragraph, he says .for blougram, he believed, say, half he spoke* and hints at some deeper ground. it is useless to say .this is blougram and not browning. browning could hardly have described the dilemma without seeing it. what he really believes is, perhaps, a mystery. that browning, however, believes in universal salvation, though he nowhere (so far as i know) gives his reasons, save as they are summarised in the last lines of the below-quoted passage, is evident from the last stanza of .apparent failure. and from his final pronouncement of the pope on guido, represented in browning.s masterpiece as a judas without the decency to hang himself .so (i.e, by suddenness of fate) may the truth be flas

in of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if personality be indeed delusion, then theft becomes impossible, and to forbid it is absurd. we may argue that even so temporary theft may exist; and that this is so is to my mind no doubt the case. all theft is temporary, since even a millionaire must die; also it is universal, since even a buddha must breathe. the third precept this prece[pt, against adultery, i shall touch but lightly. not that i consider the subject unpleasant.far from it!.but since the english section of my readers, having unclean minds, will otherwise find a fulcrum therein for their favourite game of slander. let it suffice if i say that the buddha.in spite of the ridiculous membrane leg

the moment of passing the final proofs i am informed that the character of judas has been rehabilitated by mr. stead (and rightly: is mr. abington* paid with a rope) and the defence of satan undertaken by a young society lady authoress .a miss corelli.who represents him as an angel of light, i.e. one who has been introduced to the prince of wales. but surely there is some one who is the object of universal reprobation among christians? permit me to offer myself as a candidate. sink, i beseech you, these sectarian differences, and combine to declare me at least anathema maranatha. 602. pangs of death.70.dr. maudsley demands a panegyric upon death. it is true that evolution may bring us a moral sense of astonishing delicacy and beauty. but we are not there yet. a talented but debauched irish

LIBER MMCMXI NOTE ON GENESIS

its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of the spirit: in the tetragram, the he final, and in symbolic language.the daughter: in the cycle of life (birth, life, death, resurrection, the fourth; in the keys of the book universal, the empress, korh kosmou, the virgin of the world, venus, aphrodite: centrum in trigonis centri.by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did god create the heavens and the

LIBER SAMEKH

ptember 1909. i (3. london: simpkin marshall, hamilton, kent& co, march 1910. i (5. london: privately printed, march 1911. i (7. london: wieland& co, march 1912. works cited 49. i (8. london: wieland& co, september 1912. i (10. london: wieland& co, march 1912. i (1-10. facsimile reprint of vol. i, york beach, maine: samuel weiser, 1972, 1993; thame, oxon: first impressions, 1992. iii (1. detroit: universal publishing company, 1919. also known as the blue equinox. reprinted york beach, maine: samuel weiser, 1972, 1993; thame, oxon: first impressions, 1992 and possibly elsewhere. iii (2. never issued. a copy of the page proofs survives in a private collection: a reconstruction is currently (july 2003) said to be in final proofing, to be published as jesus and other papers. iii (3. the equino

LIBER THISHARB

et him choose one of the forces which determined his will, and trace out that in similar fashion; and let this process be continued for many days until the interdependence of all things is a truth assimilated in his inmost being. 30. this being accomplished, let him trace out his own history with special reference to the causes of each event. and in this practice he may neglect to some extent the universal forces which at all times act on all, as for example the attraction of masses, and let him concentrate his attention upon the principal and determining or effective causes. for instance, he is seated, perhaps, in a country place in spain. why? because spain is warm and suitable for meditation, and because cities are noisy and crowded. why is spain warm? and why does he wish to meditate?

LIBER XXXIII AN ACCOUNT OF AA

and in the column the star of six is fixed. h for the iunges, teletarchs and sunoches see the chaldaan oracles and the secondary literature thereon. t.s] 13 [commentary by crowley on this chapter as printed in the second edition of the book of lie o liber xxxiii an account of a a first written in the language of his period by the councillor von eckhartshausen and now revised and rewritten in the universal cipher v a a publication in class c issued by order: d.d.s. 7= 4 o.s.v. 6= 5 n.s.f. 5= 6 the silent watcher. 1 [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which i

interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observa

LOGOMACHY OF ZOS

ealized that seldom can be expressed and when it might be told.dissolves. mind, body, ego and all things are formulated from desire; to desire forever c within the alphabet lies all the arbitrary abracadabra of our knowledge. the dominant difference between each of us, and between all of us and% arbitrary. outstanding ability shows affective psychic union. art alone having the gift of tongues has universal understanding, hence to know its fundaments is the initial path to wisdom and knowledge. however great your reach, whatever you touch, shall touch flesh. we cannot love love too much when we find it. there is a self-revelation by a simple cryptic symbol: the meaning of all meanings. think well before you drain this cup of intoxicating possibilities. when our aspirations become as inexora

other (not knowing the person) leaves them guessing as to true reference: they would have to apply, as meaning as of general worth (or ideal. therefore, interpretation of words depends mainly on equal knowledge of subject and some values of meanings. every foetus has (an exterior) prescience as to destination from which, concurrently, is developed its own perception by experience: personal ego ex universal ego. hence our fore-knowledge is an abstract ominous conscience. how fate steals the things we love best! hymen is poxed, the odalisques survive in pathetic stews, man stinks: how did it occur? greed is the infectious disease. the only attribute of god is man (or vice versa. some phantasms are a species of object impressionistically perceived and amalgamated with another, more rational

erience. wisdom works from the subconsciousness; we have all experienced 2..1. x- e av..q..1..q' k. m e( x new conception from our own orientation. the absolute is unbecoming and sterile if unbelieved. what is truth? this question implies colour-blindness; it is asked rather as if truth were an unrelated fact, thing, or abstract, the reason being that we do not conceive of it as multiple, varied, universal, or complex, but always as abstract. for there are many kinds of truth and all our truths are arrived at through negatives. what has no beginning has no becoming; what is without form has no meaning. truth is of all things past, actual and potential in the conceptive. therefore truth is relative. what is true for me may not be so for you, and what is true now may not be so later, or at

ri and a posteriori crated the anoetic. the way of ego is by impact, then by recognition, action, emotional relating, and ultimately the de-theosizing of our self-conception. am i all things? are all things in me? all things become emanations of ego, but first i must forsake my parents and walk alone. the noumenal of things is unrelated truth, because when related cognition becomes creaturely, un-universal, relative. an empty vase holds space yet it is only a shape enveloping a measurement of space in space. truth manifests manifoldly and our own truth manifests by complex refraction, reverse-inverse always diverse, not as it is. thus, our conceptions are always partitive and our deviations project the dimensions of our cognition. the ground of abstract human sentiment and ability is from

or noumen for they are ever interlocked. why begin with false beliefs? your unions are with your own ideas of them. the first law was duality, determining by differentiated duplication; for whatever is begotten is from a similarity. the chain of causation is a sequence of entities becoming less and less similar and, eventually, a unique diversion to the prototype and to each other. the immemorial universal (refracted through mind and senses) becomes personified as ego which manifests more and more through the ever increasing complexity of matter, as body-entity. t 5..1( w 5% mind, ego and body, with their inexact duplications, baffle and bewilder us. ego is our soul becoming its own. though now dependent, chained to body, caged by dimensions, yet we are occasionally granted visual' e w> 2/

LUCIFERIAN SORCERY

rlds, known as the twilight or in-between of the nightside and dayside. through this 5 gateway may we draw the immortal elixir of spiritual awakening and magickal gnosis through sorcery. the process of self-transformation within the witches sabbat gnosis is the night-hunt and dream conclave known as the witches sabbath, the meeting of the souls of magickians at the crossroads, an area of which is universal in spirit meetings, from the pathal craft to the luciferian witches sabbat path to systems of voodoo and palo mayombe. the sabbat itself is a western approach to the middle eastern cult of shaitan and those of the yatukan1 practices. shaitan is the fire-djinn whom, unlike other angels created of light, was created from flame. it was this energy, essence of spirit that who is known as luc

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

eas we reserve the words creationism or classical creationism to designate an older type of thinking, predating the idea of irreducible complexity. the term intelligent design, or id, is used when specific reference is made to individuals who started and propagated this latest version of creationism. id is creationism with a twist. indeed, gone from the present version of id are the concepts of a universal flood, a six-day creation, and formation of the universe in 4004 b.c.e.why is this? its proponents claim that id is a scientific view of nature, not just the reworking of a religious story first told a long time ago. in that light, id supporters know very well that not a shred of geological or meteorological evidence supports the idea that the entire surface of our 4 evolution and religi

s, that our planet is actually spherical, this knowledge was lost during the middle ages. back then, the doctrine of the flat earth prevailed because, after all, earth looks flat when observed from the surface. a flat earth is well indicated in medieval maps that have survived to the present. in these maps, continents whose shapes are incorrect are clustered and surrounded by a ring of water, the universal ocean that marked the boundaries of our planet. thus, a flat earth became an indisputable fact for medieval geographers even though it was a false discovery that is of course no longer accepted today. in a similar vein, but this time with tragic consequences, good common sense in some rural areas of south asia dictates that diarrhea in infants occurs when the baby gets rid of excess wate

us scientist and a well-known science writer. he is also a devout presbyterian and a winner of the templeton prize. this prize rewards those who have distinguished themselves in reconciling (uniting) science and religion. so, what is it that dyson did to deserve this prize? he was one of the first modern scientists to suggest that the universe could not have appeared by chance alone: some type of universal mind must have directed the unfolding of events. although this may be an overstatement, one can think of dyson as having influenced present-day id, at least in the realm of cosmology. since dyson is a renowned scientist, his vision should be analyzed carefully and not be brushed off. what follows is a summary of his thinking. the big bang theory of the creation of the universe (developed

. matter as we know it could not have formed, and neither could life have appeared. dyson then wonders about the reason why the ordering of these forces was such that matter as we know it did form, a prerequisite for life to appear and, ultimately, a prerequisite for sentient life-forms like humans to reflect upon this particular occurrence. dyson sees here the action of a supernatural being or a universal mind who must have ordained the precise values of the four forces in order to allow human beings not only to exist, but also to wonder about the reason why the universe is built the way it is. by extending this type of reasoning further, one can imagine that this supernatural being (god) had a purpose in mind when it created our unique universe. this purpose is the creation of a universe

able. but, of course, these other universes are not observable by us. therefore, speculating about other universes and why things are the way they are with or without god or purpose in our only knowable universe, fun as this may be, is just that, speculation. in fact, dyson himself recognized this to a large extent. as a physicist, he knows and has declared that he cannot prove the existence of a universal mind or god. but as a christian, his faith tells him that god exists and that god created the universe. in the end, dyson came to the position that both creationism and intelligent design 13 his faith and his science are correct but that neither can comment upon, or prove or disprove, the other. dyson himself never claimed that god is a clever engineer who designed the fine details of li

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

page preface table of contents introduction the ancient mysteries and secret societies which have influenced modern masonic symbolism the ancient mysteries and secret societies, part two the ancient mysteries and secret societies, part three atlantis and the gods of antiquity the life and teachings of thoth hermes trismegistus the initiation of the pyramid isis, the virgin of the world the sun, a universal deity the zodiac and its signs the bembine table of isis wonders of antiquity the life and philosophy of pythagoras pythagorean mathematics the human body in symbolism the hiramic legend the pythagorean theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees stones, metals

y plato's atlantis in the light of modern science-the myth of the dying god-the rite of tammuz and ishtar--the mysteries of atys and adonis-the rites of sabazius--the cabiric mysteries of samothrace. 33 the life and writings of thoth hermes trismegistus suppositions concerning identity of hermes--the mutilated hermetic fragments--the book of thoth--poimandres, the vision of hermes--the mystery of universal mind- the seven governors of the world. 37 the initiation of the pyramid the opening of the great pyramid by caliph at mamoun--the passageways and chambers of the great pyramid--the riddle of the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermet

great pyramid by caliph at mamoun--the passageways and chambers of the great pyramid--the riddle of the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--the mummification of the dead. 45 the sun, a universal deity the solar trinity-christianity and the sun--the birthday of the sun--the three suns- the celestial inhabitants of the sun--the midnight sun. 49 the zodiac and its signs primitive 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 bembin

olic aphorisms of pythagoras--pythagorean astronomy--kepler's theory of the universe. 65 pythagorean mathematics the theory of numbers--the numerical values of letters--method of securing the numerical power of words--an introduction to the pythagorean theory of numbers--the sieve of eratosthenes--the meanings of the ten numbers. 69 the human body in symbolism the philosophical manikin--the three universal centers--the temples of initiation--the hand in symbolism--the greater and lesser man--the anthropos, or oversoul. 73 the hiramic legend the building of solomon's temple--the murder of chiram abiff--the martyrdom of jacques de molay--the spirit fire and the pineal gland--the wanderings of the astronomical chiram--cleopatra's needle and masons' marks. 77 the pythagorean theory of music an

icant number thirty-three--the philosophic death. 165 the cryptogram as a factor in symbolic philosophy secret alphabets--the biliteral cipher--pictorial ciphers--acroamatic ciphers--numerical and musical ciphers--code ciphers. 169 freemasonic symbolism the pillars raised by the sons of seth--enoch and the royal arches--the dionysiac architects--the roman collegia--solomon, the personification of universal wisdom- freemasonry's priceless heritage. 173 mystic christianity st. iran us on the life of christ--the original name of jesus--the christened man--the essenes--the arthurian cycle--merlin the mage. 177 the cross and the crucifixion the aurea legenda--the lost libraries of alexandria--the cross in pagan symbolism- the crucifixion, a cosmic allegory--the crucifixion of quetzalcoatl--the

MASTERING WITCHCRAFT

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

y pages of invocation, as you will see if you ever consult one, which, far from awakening the deep mind of the operating witch, will generally tend to send it even more securely to sleep. apropos of religious beliefs, the modern witch tends to "reserve judgement" generally; there are those who devote themselves entirely to the fertility cult of habondia and her horned consort. this is by no means universal, however. the gods are there if and when you need them. but more of this in a later chapter. as a witch, you do not necessarily have to worship any complete and permanent hierarchy of supernatural beings if you don't want to. there simply exists power to be tapped to do good or to do evil, both of which are remarkably relative concepts. of course, as a witch, you should know from traditi

oric version of the god and goddess in giant form. andros. the god as worshipped in the weald. adonai or adonis. hebrew for "the lord" dying god, consort of astarte. sabaoth. another hebrew name for god. baphomet. horned deity allegedly worshipped by the templars, a christian order of fighting monks of the twelfth century. the name has been variously construed to mean "the father of the temple of universal peace among men" the initials of which phrase in latin spell the name backwards: templi omnium hominum pacis abbas; or by others as a corruption of bathos metis "purification by wisdom" however, many witches take it to refer to "the stone of buffo" buffo being an ancient name for the island of cyprus where legend has it the greek love goddess aphrodite was born; from whence also certain

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

all contend with one another; and by the name anael, and in the name anael, by which god will cast down the mountains and fill up the valleys, so that the surface of the earth shall be level in all parts; and by the name zedereza, and in the name zedereza, by which god will cause the sun and moon to be darkened. and the stars of heaven to fall; and by the name sepheriel, by which god will come to universal judgment, like a prince newly crowned entering in triumph into his capital city, girded with a zone of gold, and preceded by angels, and at his aspect all climes and parts of the universe shall be troubled and astonished, and a fire shall go forth before him, and flames and storm shall surround him; and by the name tau, by which god brought the deluge, and the waters prevailed above the

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ut the ages. amen. the end of the key of solomon the king. book two page 123 ancient fragment of the key of solomon. translated from the hebrew by eliphaz levi; and given in his "philosophie occulte" serie ii, page 136. i will now give unto thee the key of the kingdom of the spirits. this key is the same as that of the mysterious numbers of yetzirah. 84 the spirits are governed by the natural and universal hierarchy of things. thrice command three through the medium of three. there are the spirits of above, those of below, and those of the center; then if thou investest the sacred ladder, if thou descendest instead of ascending, thou wilt discover the counter-hierarchy of the shells, or of the dead spirits. know thou only that the principalities of heaven, the virtues, and the powers, are

t of the chastisement of crimes. they correspond to the faculty of comparing and of choosing. they have for adversaries the golab or incindiaries, genii of wrath and sedition, whose chief is asmodeus, whom they also call samael the black. the sixth number is six. the sixth sephira is tiphereth the supreme beauty. the spirits of tiphereth are the malachim, or the kings. their empire is that of the universal harmony. they correspond to the judgment. they have for adversaries the tagaririm, or disputers, whose chief is belphegor. the seventh number is seven. the seventh sephira is netzach, or victory. the spirits of netzach are the elohim or the gods, that is to say the representatives of god. their empire is that of progress and of life; they correspond to the sensorium or to sensibility. th

MEANING OF MASONRY

ework of a scheme of initiation into that higher path of life where alone the secrets and mysteries of our being are to be learned; a scheme moreover that, as will be shown later in these pages, reproduces for the modern world the main features of the ancient mysteries, and that has been well described by a learned writer on the subject as" an epitome or reflecti on at a fa r distance of the once universal science" but because, for long and for many, masonry has meant less than this, it has not as yet fulfilled its original purpose of being the efficient initiating instrument it was designed to be; its energies have been diverted from its true instructional purpose into social and philanthropic channels, excellent in their way, but foreign to and accretions upon the primal main intention

taking the place of the theology offered in the various churches; it is probable that to some extent they do so. but the fact is with us that the ideals of the masonic order are making a wide appeal to the best instincts of large numbers of men and that the order has imperceptibly become the greatest social institution in the empire. its principles of faith and ethics are simple, and of virtually universal acceptance. providing means for the expression of universal fraternity under a common divine fatherhood and of a common loyalty to the headship and established government of the state, it leaves room for divergences of private belief and view upon matters upon which unity is impracticable and perhaps undesirable. it is utterly clean of politics and political intrigue, but nevertheless ha

to determine by its own action whether it shall enter into its full heritage, or whether, by failing to realize and to safeguard the value of what it possesses, by suffering its own mysteries to be vulgarized and profaned, its organization will degenerate and pass into disrepute and deserved oblivion, as has been the fate of many secret orders in the past. there are signs, however, of a well-nigh universal increase of interest, of a genuine desire for knowledge of the spiritual content of our masonic system, and i am glad to be able to offer to my brethren some light and imperfect outline of what i conceive to be the true purpose of our work, which may tend to deepen their interest in the work of the order they belong to, and (what is of more moment still) help to make masonry for them a v

ors' attempt to extort from hiram the master's secrets, and its construction is delayed until time and circumstances- god's time, and the circumstances we create for ourselves--restore to us the lost and genuine secrets of our nature and of the divine purpose in us. the tragedy of hiram abiff, then, is not the record of any vulgar, brutal murder of an individual man. it is a parable of cosmic and universal loss; an allegory of the breakdown of a divine scheme. we are dealing with no calamity that occurred during the erection of a building in an eastern city, but with a moral disaster to universal humanity. hiram is slain; in other words, the faculty of enlightened wisdom has been cut off from us. owing to that disaster mankind is here to-day in this world of imperfect knowledge, of limited

him, for the gross things of this world are superfluous in the world that lies within; whilst if any dross of thought or imperfections of character remain in him, he will find the impossibility of attaining to the consciousness of his highest self; he will learn that he must renounce them and begin again, and that his attempt at real initiation must be repeated. he must be animated by a spirit of universal sympathy. financial doles and practical relief to the pecuniarily poor and distressed are admirable practices as far as they go, but they by no means exhaust the meaning of the term charity as masonry intends it. the payment of a few guineas to philanthropic institutions is scarcely a fulfilment of st. paul's great definition of charity so often read in our lodges, by exercising which we

MICHAEL FORD WITCHMOON

white moon of chesed, the other pointing down to the black one of geburah. this sign expresses the perfect harmony of mercy with justice. his one arm is female, the other male like the ones of the androgen of khunrath, the attributes of which we had to unite with those of our goat because he is one and the same symbol. the flame of intelligence shining between his horns is the magic light of the universal balance, the image of the soul elevated above matter, as the flame, whilst being tied to matter, shines above it. the ugly beast's head expresses the horror of the sinner, whose materially acting, solely responsible part has to bear the punishment exclusively; because the soul is insensitive according to its nature and can only suffer when it materializes. the rod standing instead of gen

y suffer when it materializes. the rod standing instead of genitals symbolizes eternal life, the body covered with scales the water, the semicircle above it the atmosphere, the feathers following above the volatile. humanity is represented by the two breasts and the androgen arms of this sphinx of the occult sciences" the mentioning of the flame between the horns as symbolizing the magic light of universal balance, is rather significant with the mentioning of the soul being elevated above matter (lucifer) and the flame being tied to matter shines above it (satan. the manifestation of the holy guardian angel (the true will, the hidden genius and the spirit of light) is also the result of invocation and desire made flesh. the two human aspects of the witches sabbat goat (baphomet) are repres

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

vision of labor, merit-oriented advance, andinduced conditions that inevitably lead to mans disconnection from nature. necessityfostered the worst of tyrannies to descend on prehistoric humanity.humankind would not just create or accept such structures as a matter of course. it takesextraordinary circumstances for the millennia old, symbiotic umbilical connection to theplanet of origin and to the universal order to be occluded and for humankinds chthonic sen-sibility and natural love to become sublimated and directed away from its prime source andobject into purely pragmatic power-relations. it is logical to assume that these incongruentand deviant patterns have not arisen merely as a matter of course, as a consequence of theerstwhile organic evolution of our species, as modern intellectua

ldnot understand how god could so cruelly visit the world.and from comyns beaumonts the riddle of prehistoric britain: the prehistory of the atlanteans and the race of adam possessed peculiar similarities. thesupermen of plato s island were drowned in a flood like the adamites, the giants of old time,men of renown, the men whose thoughts became wholly evil, destroyed in what is called theflood or universal deluge. the cause advanced for their destruction was in effect the samein both cases, they being accused of having mastered too many of the divine secrets of, as weshould say, science, as the ancients named it, the gods.the world falls dead38atlantis, alien visitation, and genetic manipulation the indians of lake tahoe, california say:there was a time when their tribe possessed the whole

stery or befuddlement. there is onlydirect, austere confrontation, administered understanding and truth no doubts, nospeculations, no theories. divine powers are not in the habit of condoning or instigat-ing wasteful expenditures of mental or emotional energy. if there is even the slightestquestion as to the nature, origin, or veracity of any phenomena, then that is alreadyperfect proof that true universal forces were not involved. one need look only to thehuman domain. atlantis, alien visitation, and genetic manipulation121 chapter 20what planet are you from?these devious aliens have inseminated some pernicious philosophies within the neo-theological and so called new age movements. we find, in many associated withthis milieu, a belief that humans themselves are actually visitors to the e

d their violation ofnature, should be taken as ample evidence for their origins. the human victims ofearth must, therefore, remedy the injustices perpetrated against them by assertivelytaking back their power and exercising their birthrights as earth citizens. men andwomen, as their own immigration officers, so to speak, have the right to bring tojustice, and even expunge, those who have violated universal law, human sovereignty,and who have themselves no rights, status, jurisdiction or authority. the so-calledcontrollers, or hidden masters, the secret chiefs, those descendants of the alien con-querors, whose influence and machinations have wrought untold horrors on earth haveabsolutely no legal right to hold their offices, to pass their laws, to exercise command,to create wars, or to slau

d genetic manipulation humans?and if nature can produce such rich diversity as the present animal and plant kingdoms bypure chance, why is it that thousands of years of serious guided election by humans has resulted only intrivial sub-specific variation of domestic plants and animals, while not one new species has been cre-ated (p. 9)darwinians one and allan important factor in bringing about the universal dominance and acceptance of darwinian evolutionhas been that virtually every eminent professional scientist appointed to posts in the life sciences in thelast 40 or 50 years, in the english-speaking world, has been a convinced darwinist (p. 12)the big questioni want to begin this examination with a closer look at what is probably the central issue: the age of theearth. the reason that th

MICHAEL WYNN THE SOUL TRAVELERS

ic episodes, and suicide are side-effects of anti-depression and anti-psychotic medication? it's been said that humans were once telepathic, and could communicate to each other, and even animals, using only their mind. lets assume, hypothetically, that that s correct. if a human--michael wynn's "the soul travelers" 42 and animal could in any way perceive each others thoughts, then there must be a universal language by which concepts and images are conveyed. this universal language is so universal, that even the animals speak it. so perhaps the magical program accepts commands by listening to the thoughts and intentions of the magician. still, there must be something else that the magical program requires to constitute a magical command. everyone has called out "god, sometimes while doing t

MOODY RAYMOND A LIFE AFTER LIFE

und no one person who reports every single component of the composite experience very many have reported most of them -hat is, eight or more of the fifteen or so) and a:;v have reported up to twelve (3) there is no one element of the composite experience which every single person has reported to me, which crops up in every narrative. nonetheless, a few of these elements come fairly close to being universal (4) there is not one component of my abstract model which has appeared in only one account. each element has shown up in many separate stories (5) the order in which a dying person goes through the various stages briefly delineated above may vary from that given in my "theoretical model" to give one example, various persons have reported seeing the "being of light" before, or at the same

hether it was like the thought of those who die, which is usually about eternal life; and that they wished to keep my mind in that thought. yet, the communication which takes place between swedenborg and the spirits is not of an earthly, human kind. it is instead almost a direct transfer of thoughts. hence, there is no possibility of misunderstanding. whereas spirits converse with each other by a universal language. every man, immediately after death, comes into this universal language. which is proper to his spirit. the speech of an angel or a spirit with man is heard as sonorously as the speech of a man with a man; yet it is not heard by others who stand near, but by himself alone; the reason is, because the speech of an angel or spirit flows first into the man's thought. the newly dead

way by the same set of circumstances. it is a matter of disposition and temperament, and i do not wish to imply that my own reaction to this study should be a law for the thinking of everyone else. in view of this, some might ask "if the interpretation of these experiences is ultimately such a subjective matter, why study them" i can think of no other way to answer this than to point again to the universal human concern with the nature of death. i believe that any light whatever which can be shed on the nature of death is to the good. enlightenment on this subject is needed by members of many professions and academic fields. it is needed by the physician who has to deal with the fears and hopes of the dying patient and by the minister helping others to face death. it is needed also by psyc

MORALS AND DOGMA

oses the absence of a soul and the presence only of memory and instinct, or demoralized by lucre. such a nature can never lead civilization. genuflexion before the idol or the dollar atrophies the muscle which walks and the will which moves. hieratic or mercantile absorption diminishes the radiance of a people, lowers its horizon by lowering its level, and deprives it of that understanding of the universal aim, at the same time human and divine, which makes the missionary nations. a free people, forgetting that it has a soul to be cared for, devotes all its energies to its material advancement. if it makes war, it is to subserve its commercial interests. the citizens copy after the state, and regard wealth, pomp, and luxury as the great goods of life. such a nation creates wealth rapidly

says isaiah to jerusalem "shall no more go down, neither shall thy moon withdraw itself; for the lord shall be thine everlasting light, and the days of thy mourning shall be ended. thy people also shall be all righteous; they shall inherit the land forever" such is the type of a free people. our northern ancestors worshipped this triune deity; odin, the almighty father; frea, his wife, emblem of universal matter; and thor, his son, the mediator. but above all these was the supreme god "the author of everything that existeth, the eternal, the ancient, the living and awful being, the searcher into concealed things, the being that never changeth" in the temple of eleusis (a sanctuary lighted only by a window in the roof, and representing the universe, the images of the sun, moon, and mercury

to give it a meaning comparatively modern. originally it represented sirius, or the dog-star, the forerunner of the inundation of the nile; the god anubis, companion of isis in her search for the body of osiris, her brother and husband. then it became the image of horus, the son of osiris, himself symbolized also by the sun, the author of the seasons, and the god of time; son of isis, who was the universal nature, himself the primitive matter, inexhaustible source of life, spark of uncreated fire, universal seed of all beings. it was hermes, also, the master of learning, whose name in greek is that of the god mercury. it became the sacred and potent sign or character of the magi, the pentalpha, and is the significant emblem of liberty and freedom, blazing with a steady radiance amid the we

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

mselves; for it is not one king that is needed: all must be kings. it is easy to set up masaniello, that in a few days he may fall lower than before. but free government grows slowly, like the individual human faculties; and like the forest-trees, from the inner heart outward. liberty is not only the common birth-right, but it is lost as well by non-user as by mis-user. it depends far more on the universal effort than any other human property. it has no single shrine or holy well of pilgrimage for the nation; for its waters should burst out freely from the whole soil. the free popular power is one that is only known in its strength in the hour of adversity: for all its trials, sacrifices and expectations are its own. it is trained to think for itself, and also to act for itself. when the e

MOTTA MARCELO THE COMMENTARIES OF AL

ntradictions, the conditions of consciousness being other than those obtaining normally. the vision developed gradually. it was repeated on so many occasions that i am unable to say at what period it may be called complete. the beginning, however, is clear enough in my memory. i was on a retirement in a cottage overlooking lake pasquaney in new hampshire. i lost consciousness of everything but an universal space in which were innumerable bright points, and i realized this as a physical representation of the universe, in what i may call its essential structure. i exclaimed "nothingness, with twinkles" i concentrated upon this vision, with the result that the void space, which had been the principal element of it diminished in importance; space appeared to be ablaze, yet the radiant points w

e unto' motion itself, who draw near unto that which is in very truth his innermost identity? some technical aspects of this verse had better be pointed out "i am the magician and the exorcist: in any 'war, he is both sides. whichever wins, if the victor wins by true will (we except here 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 n

om everybody; when he presents conclusions which conflict with popular credence or prejudice; when he employs a language which is not generally intelligible to all; in such cases he must be content to appeal to the few. he must wait for the world to awake to the value of his work. the greater he is, the more individual and the less intelligible he will appear to be, although in reality he is more universal and more simple than anybody. he must be indifferent to anything but his own integrity in the realization and imagination of himself. such was, and is, the case of the artist aleister crowley. 22. i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk t

od' or 'bad' in the matter; it is the enthusiastic energy of union, as betokened by the disengagement of heat, light, electricity, or music, and the stability of the resulting compound, that sanctifies the act. note also that the utmost external joy in any phenomenon is surpassed a millionfold by the internal joy of the realization that self-fulfilment in the sensible world is but a symbol of the universal sublimity of the formula 'love under will. the last two sentences demand careful attention. there is an apparent contradiction with verses 59, 60. we must seek reconcilement in this way: do not imagine that any king can die (v. 21) or be hurt (v.59: strife between kings can therefore be nothing more than a friendly trial of strength. we are all inevitably allies, even identical in our va

or convenience of thought) but in the very same sense, the "people" is a resultant of you. and this perspective is sound and practical and actual, while the other is merely a philosophical abstraction. louis xiv's gardener had as much right as the king to say "l'etat, c'est moi" that is, if he was as good as a gardener as the king was as a king. this explains the power of revolutions, as also the universal belief in kings. 26. i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one. the magical power is universal. the free man directs it as he will. leave him alone, or he will make you sorry you tried to interfere! ther

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

rson inquires what god he should apply to for health and fortune; another asks for advice concerning his child; and a third, evidently a shepherd, promises a gift to the oracle should a speculation in sheep turn out successfully. had these little memorials been of gold instead of lead, they would doubtless have shared the fate of the numerous treasures which adorned this and other temples, in the universal pillage which took place when greece fell into the hands of barbarians. though dodona was the most ancient of his shrines, the great national seat of the worship of zeus was at olympia in elis, where page 30 there was a magnificent temple [30]dedicated to him, containing the famous colossal statue by phidias above described. crowds of devout worshippers flocked to this world-renowned fan

he medusa's head from the shield of athene, which he playfully attached to the back of hephastus; he also stole the girdle of aphrodite; deprived artemis of her arrows, and ares of his spear, but these acts were always performed with such graceful dexterity, combined with such page 135 perfect good humour, that even the gods and goddesses he thus provoked, were fain to pardon him, and he became a universal favourite with them all. it is said that hermes was one day flying over athens, when, looking down into the city, he beheld a number of maidens returning in solemn procession from the temple of pallas-athene. foremost among them was herse, the beautiful daughter of king cecrops, and hermes was so struck with her exceeding loveliness that he determined to seek an interview with her. he ac

oking in opposite directions, the one to the past, the other to the future. flora. flora was the goddess of flowers, and was regarded as a beneficent power, who watched over and protected the early blossoms. she was held in the highest estimation by the romans, and a festival, called the floralia, was celebrated in her honour from the 28th of april to the 1st of may. this festival was a season of universal merriment, in which flowers were used profusely in adorning houses, streets &c, and were worn by young girls in their hair. flora, who typified the season of spring, is generally represented as a lovely maiden, garlanded with flowers. robigus. in opposition to flora we find an antagonistic divinity, called robigus, a worker of evil, who delighted in the destruction of the tender herbs by

ded by a youth, carrying an emblematical representation of the sun, moon, stars, and days of the year, and followed by beautiful maidens bearing laurel branches, and singing hymns in honour of the god. roman festivals. saturnalia. the saturnalia, a national festival held in december in honour of saturn, was celebrated after the ingathering of the harvest, and lasted several days. it was a time of universal rejoicing, cessation from labour, and merry-making. school children had holidays, friends sent presents page 233 to each other, the law-courts were closed, and no business was transacted. crowds of people from the surrounding country flocked to rome for this festival attired in every variety of masquerade dress; practical jokes were given and received with the utmost good humour, shouts

y decided to rid the country of the famous bull of marathon, which had become a terror to the cultivators of the land. he captured the animal and brought him in chains to athens, where, after publicly exhibiting him to the astonished multitude, he solemnly sacrificed him to apollo. the next enterprise undertaken by theseus far surpassed all his other feats of heroic daring, and secured to him the universal admiration and gratitude of his fellow-citizens. this was the slaying of the minotaur, which put an end for ever to the shameful tribute of seven youths and seven maidens which was exacted from the athenians every nine years. the origin of this barbarous tribute was as follows: androgeos, the youthful son of minos, king of crete, having been treacherously murdered by the athenians, his f

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ecular brotherhoods: the germanic and anglo-saxon guilds 51 5 the crusades and the templars 62 6 the templars, the francs metiers, and freemasonry 81 7 the templars and the parisian builders 102 part 2. from the art of building to the art of thinking 8 mason corporations in france 146 9 builders corporations in italy, germany, and switzerland 168 10 the corporative masonry of great britain 180 11 universal freemasonry 205 12 speculative freemasonry 221 13 the grand lodges and modern freemasonry 247 conclusion 270 notes 278 index 293 preface i state with all modesty, and without presuming to underestimate the value of preceding works on the subject, that to date there has been no truly scientific history of the origins of freemasonry and that such a study is totally justified. a number of v

u will win them all the easier to the worship of the true god" this same saint said "the bretons perform sacrifices and give feasts on certain days: leave them their feasts; suppress only the sacrifices" we can conclude, with eliphas levi (histoire de la magie, editions de la maisnie, 1974 "far from encouraging ancient superstitions. christianity restored life and soul to the surviving symbols of universal beliefs" this explains how celtic traditions maintained in gaul were later to be found again in romanesque art. see also m. moreau, la tradition celtique dans l'art roman (paris: editions le courrier du livre, 1963) and henri hubert, les celtes et l'expansion celtique jusqu'a l'epoque de la tene (paris: albin michel, 1950, 17-18. 16 the origins of freemasonry from ancient times to the mi

xercised all the attributes of one and extended its authority over all christian countries. its legal and institutional rights, combined with the zeal of faith, explain how the church became a pole of social and political attraction. as etienne gilson rightly argued, the roman empire was dead, but the church saved its culture from destruction and then imposed it upon the peoples of the west. this universal role of the church and the relative security it provided were much more in evidence in and applicable to the great religious orders than to the bishops, who were more often compelled to confront temporal requirements and whose nominal authority stopped at the borders of their dioceses. the builders from the collegia, who, as we have seen, found refuge with the bishops, discovered themsel

ip. the uniform of the assassins consisted of a white robe, red cap, belt, and boots. the templars, at least the knights in the order, wore a white robe with a red cross on the chest. white is the symbol of light and red is the symbol of fire. the crusades and the templars 79 them on this point by trying to establish cooperative relations between easterners and westerners united in the desire for universal peace. despite the considerable influence of the arab world, however, there are no grounds for concluding that the templar order underwent a secret islamization, even if only relatively, as some are prone to think. quite a few of the more subtle aspects of christianity that were not deemed suspect or condemnable before the council of trent became so afterward. free thinking was not consi

n. much more than an association, it involved a state of mind, a bond, and a means by which workers sharing a profession could recognize one another and thereby maintain the unity and traditions of the trade. the compagnonnages therefore fulfilled duties that were never intended for the brotherhoods and communities. by ceasing to be monastic organizations, the brotherhoods simulatenously lost the universal nature thay had shared with religious orders. at best they only grouped together the craftsmen of one city. furthermore, the trade community did not exist everywhere. as a result, the vast majority of workers in the countryside remained isolated as individuals or small local [it is preferable to retain the french expression here, for the association has some features that sharply disting

NEW WORLD ORDER OR OCCULT SECRET DESTINY

this is in reality the broad way that leads to destruction, and many are those who enter it (matt. 7:13) therefore, the only religion not compatible with the new age, and hence the coming new world order, is the belief and strict adherence in the word god with traditional christianity being looked upon as particularly pernicious. in dark secrets of the new age, texe marrs wrote: the new age is a universal open-arms religion that excludes from its ranks only those who believe in jesus christ and a personal god. buddhists, shintoist, satanists, secular humanists, witches, witch doctors and shamans all who reject christianity are invited to become trusted members of the new age family. worshippers of separate faiths and denominations are to be unified in a common purpose: the glorification o

core or the secret heart of the occult mysteries, wrapped up on number, metaphor and symbol (the reappearance of the christ and the masters of wisdom p.87) freemason and co-founder of lucifer publishing company (now called lucis trust, foster bailey, concurs, is it not possible from a contemplation of this side of masonic teaching that it may provide all that is necessary for the formulation of a universal religion (the spirit of masonry p.113) foster bailey states that masonry is the descendant of, or is founded upon, a divinely imparted religion. this religion he explains..was the first united world religion. then came the era of separation of many religions and sectarianism. today we are working again towards a world universal religion (ibid p.31) to biblical students these are shocking

ONYX TABLET OF SET

heir beings and persons are sacred. but incumbent upon such initiates is the responsibility to "translate" this intensely personal experience into thoughts, words, and deeds in the worlds of initiated and non-initiated humanity that has not been so consecrated. thus the wisdom of set shall continue to inspire, ennoble, and elevate humanity towards its eventual freedom from the prison of objective/universal inertia and entropy. below such vast aspirations, the priesthood must not seek to particularize the will of set into the incidental give-and-take of human interaction. human problems and disagreements are not the sort with which such an ageless intelligence is concerned. of course priests and priestesses may invoke the wisdom to which they alone have access in order to address human issu

our strengths and weaknesses and that's what i see. in fact, i see the majesty of set in our priesthood and it is an awesome sight. i feel comfortable that the processes governing the recognitions to the priesthood are intact (but in need of what we're giving them right now. members of the priesthood, as with all setians of all degrees, are distinct individuals. in that, we'll probably never find universal agreement on a case-by-case basis. at best, some masters will say that priest/ess 'x' is the greatest. some won't. but then, each master will have a different set of priests or priestesses that they are either working with, or more aware of than others. the second reason i want to bring the matter of our *current* priesthood into the open is closely aligned to the first. in looking at th

g starts off again better than before. but this motor would always remain the same; its mechanism, its appearance, its output would always be identical "if some problem intrigues the mind, therefore- if some serious event arises to disturb the customary order of things- it could not really be new; it was foreseen with the world. its solution or remedy exists in all eternity, revealed in a kind of universal 'manner of use' that the gods defined in creating the universe itself. what is necessary, therefore, is to find in the ancient writings the formula that foresaw such-and-such a case. before a given event- a physical phenomenon, a catastrophe striking the whole country- the scholar would not seek to discover the actual causes in order to find an appropriate remedy. rather he would examine

PHILIP NEIL MYTHS LEGENDS EXPLAINED

. these dual aspects are explored in the epic of gilgamesh, in which she first desires gilgamesh and then, when he rejects her, exacts a terrible revenge (see p. 18. the egyptian isis became absorbed into roman myth, and it is she who speaks, with the unmistakable voice of the great goddess, to lucius, the hero of apuleius novel the golden ass, when he is initiated into her cult: i am nature, the universal mother, mistress of all the elements, primordial child of time, sovereign of all things spiritual, queen of the dead, queen also of the immortals, the single manifestation of all gods and goddesses that are. holding the world together in the mysteries of eleusis in ancient greece, the great goddess formed the central focus of greek religion (see p. 29. these rituals, open only to the ini

dawn of time (see p. 13. goddess of order maat, the goddess of order and justice, who is often described as the daughter of re, accompanies the god, who sits oppposite her. nut, the mother of all nut arches her body to make the dome of the sky. each night she swallowed the sun, giving birth to it again each morning. because of her role as the mother of the life-giving sun, nut was regarded as the universal mother. the dead were entrusted to her and her image was marked on the underside of coffin lids. geb, the earth the earth god geb is shown sprawling recumbent beneath his sister-spouse the sky. the egyptians were unusual in comparison with other cultures, because they thought of the earth as male. symbols of life and stability this figure is ha, the god of the western desert, who protect

rworld in his night barque (boat. here, he was assailed by demons led by the monstrous snake apophis, his enemy who, according to one myth, came into being at the very same moment as re himself. in the darkest hour before dawn, apophis made his most desperate attack. each night, re, in the form of a cat, would cut off the snake s head before being born once again in the east at dawn from nut, the universal mother. he would then rise and travel across the sky until the following twilight, when apophis would be lying in wait once more. if apophis were ever to vanquish re, the sun would not rise. this daily cycle of death and rebirth came to symbolize the life cycle of humankind, who hoped after death to find a new birth. from the middle kingdom, the visible sun god re was complemented by an

eakable fetter called gleipnir. it was made by the dark elves from the sound of a cat s footfall, a woman s beard, a mountain s roots, a bear s sinews, a fish s breath, and a bird s spittle. it was as soft and smooth as silk. the battle of ragnarok ragnarok, sometimes called the twilight of the gods, is the final cataclysm that will destroy this world and the gods. after three terrible winters, a universal war will break out and the god loki now an enemy of the aesir and his son, fenrir the wolf, will break from their bonds. loki will then sail with an army of the dead to the final battle, in which fenrir will swallow the sun, and kill odin; thor will slay the world serpent, but die from its poison; and the gods will perish. finally surt, guardian of the fires of muspell since the beginnin

may be worshiping the holy family or, despite the presence of skanda, they may be asking shiva to help them destroy the demon taraka for which purpose skanda was born. lord of the dance shiva, called the destroyer, is shown as a family man; as a holy man with matted hair and an ash-smeared body; as bhuteswara, lord of the ghosts, wearing a skull necklace; and as here, as lord of the tandava, the universal dance in which he dances the creation and destruction of the world, trampling the dwarf of human ignorance. by the ferocious concentration of this dance, shiva reveals the cosmic truth. he dances in a circle of flames, cupping in one hand the flame of destruction, and in another the drum of creation. the holy men who saw him dancing hailed him thus: we behold you dancing, source of the w

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

larship. success breeds imitation. this statement has never been more fully exemplified than in connection with legitimate speculative freemasonry, which from its very inception after the revival of b h b h in london, has been beset with imitators ranging all the way from good-natured mockery to vicious schemes to dupe the innocent and unwary. the excellent reputation of freemasonry and the quite universal knowledge of its high aims and ideals removes the sales resistance which frauds and charlatans would encounter in imitating and promoting a less known fraternal organization. freemasonry s own concerns are, unfortunately, an aid to those who would further their own evil ends by duping innocent and well-intentioned individuals by plausible claims of an easy method of admission to an exclu

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

ly pharaoh fs intentions were evil, he was unwittingly trying to rectify the souls that had become reincarnated in the generation of the exodus by immersing them in water, which is a metaphor for the torah. but they were not fully rectified until they came to marah, where they were all fully rectified. at marah, the jews received their first commandments, as a sort of transitional law between the universal laws of the noahides and the 613 commandments of the torah. moses also rectified the hei of abel fs name [hevel, and thus then everything was rectified. when moses received the full torah and transmitted it to the jewish people, all the souls that made up adam fs original soul were finally rectified .translated from likutei torah 13 exodus 1:10. 57 parashat lech lecha the portion of the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

sed to a deity conceived of in a highly individualistic and personal manner, yet if the student bears in mind the several qabalistic definitions, these rituals take on added and profound meaning from a purely psychological point of view. that is, they are seen to be technical methods of exalting the individual consciousness until it comes to a complete realisation of its own divine root, and that universal pure essence of mind which ultimately it is. it may be convenient for the reader if i tabulate the names of the sephiroth with the grades employed in the golden dawn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splend

s door, the pastos, the two pillars- would subscribe to that view. for regeneration and the second birth have always as creative psychological states been associated with the mother. and it may be recalled that the neschamah or that principle in man which constantly strives for the superhuman shining heights, is always portrayed as a feminine principle, passive, intuitive and alluring. whilst the universal counterpart of this human principle, represented on the tree of life by the supernals, is always described by the mediaeval alchemists as a virginal figuie, from whose life and substance all things have issued, and through whose agency man is brought to the second birth. the reader is earnestly recommended to study this ritual again and again until almost it becomes a part of his very li

rsis o'w? king nichsa elementals undines fire: hebrew name asch dm great name yhvh tzabaoth n1nx 777' cardinal point south. darom 0117 archangel michael- 5 3' angel aral ?nn ruler seraph king djin 71w elementals salamanders c160> meditation let the philosophus meditate upon the symbol of the fire triangle in all its aspects. let him contemplate the symbol of the planet venus until he realises the universal love which would express itself in perfect service to allm mankind and which embraces nature both visible and invisible. let him identify himself with the owers of fire, consecrating himself wholly until the burnt sacri ice is consummated and the christ is conce vedb y the spirit. p fifth knowledge lecture 81. let him meditate upon the triplicity of fire-its attributes and correspondence

t we are indeed in a path of darkness groping for light, we must feel our way to an understanding of the meaning of life-the reason for death. to those who feel the call to make this effort, comes the order with a series of pictures, symbolic of the growth of the soul to new life. the meditations given with each grade are designed to lead the mind towards ideas which will assist in self-knowledge-universal impersonal ideas which each must find in his own way-'the secrets which cannot be told save to those who know them already' the aspirant is led to look backwards. first he must acknowledge his debt to evolution through which has been perfected the instrument wherein his mind works and gathers material. then, through meditation, he is led to see himself as not only self-conscious-as one w

glory, whence flow the ceaseless streams of splendour which nourish thine infinite spirit. this infinite spirit nourisheth all and maketh that inexhaustible treasure of generation which ever encompasseth thee -replete with the numberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings who are around thy <152> throne and who compose thy court. 0 universal father, one and alone! father alike of immortals and mortals. thou hast specially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we

REGARDIE TALISMANS

or evoke from the psyche what is not already there. suggestion is evocative only of those psycho-spiritual factors that are innate. according to the golden dawn s somewhat larger frame of reference, a talisman is a magical figure charged with the force which it is intended to represent. in the construction of a talisman, care should be taken to make it, as far as is possible, so to represent the universal forces that it should be in exact harmony with those you wish to attract, and the more exact the symbolism, the more easy it is to attract the force other things coinciding, such as consecration at the right time, etc. in the west, talismans are traditionally inscribed with hebrew words and sentences demonstrating that the qabalah is a major influence or sometimes with latin or greek. no

RELIGIOUS TENANTS OF THE YEZIDI

the saviour of mankind, and an equally uncertain homage which they profess to render to the prophets arid apostles, as well as to the old fr. 1 and new testament scriptures, the yezeedees practise no rites distinctively christian. their ceremonial washings at sheikh adi, which have been thought by some to be borrowed from the sacrament of holy baptism, have a much closer resemblance to an almost universal practice among the heathen, who deem it an act of devotion to bathe in the pools near which their temples are erected. and not only are these ablutions repeated at every new visit to the shrine of sheikh adi, but many other streams and ponds are held sacred by the yezeedees, and are frequented by them on particular occasions for the same purpose. mr. layard is mistaken when he states tha

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

gold.they were confident that mercury was an essential: that copper was necessary, and most likelysulphur and tin.the ability to hold gold in solution had already been conquered by nitro nuriatic acid. in formingrituals of the societas rosicrucianis in angliapracticus34 the amalgam native gold was added to the above named metals, as a seed. the course of nature,under the operation of a simple and universal law, is effected, sometimes slowly, before evolutionensues exhibiting organic development. thus having the matter as a vehicle of change, motion beingrequired to attain the result by change, a force became requisite to cause change that evolutionshould follow. as one thing is derived from others, the problem of advance becomes one oftransmutation; and as matter and force are not created

compounding and distilled. here were required scales and measures, heating and hanging lamps,and all the appliances necessary and requisite for the use of the philosophers of hermes. salt,sulphur and mercury abound in various shapes. alkali and acids continually met the gaze: and inlong rows, systematically arranged and occupying one side of the room, were many books of theegyptians, treating of universal principles, of the nature and orders of celestial beings. of medicinesand ever of divination. the philosophers were termed 'practicus, and here they pursued theirhermetic studies.as in the preceding degree of theoricus, when you were therein admitted to complete the numberseven, so in this grade of practicus, you now have been admitted to fill a vacancy and completetheir number six.music

abstruse subject, yet a simple key opens much of its inner mysteries. we dividethe heavens into three classes, the world of air, the world of stars, and the heaven of heavens.the first embraces the atmospheric envelope, clouds, and attendant storms with their inhabitants.the second includes the infinite space containing the stars, planets, asteroids, meteors, comets,star-showers, nebulae and the universal system while the third opens to our view god's holy ofholies, the eternal heavens, the astronomical and divine evidence of a real or an ideal residence ofthe deity.to the ancients, there were known but seven planets, the sun .moon, mercury, mars, venus,jupiter and saturn, revolving about the central earth, each symbolised to them distinctive metals,gold, silver, mercury, steel, copper, t

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

ecret of bloodstained orgies 2 the doctrine of transcendental magic and abominable banquets. bones had been found in the crypts of ancient temples, shrieks had been heard in the night, harvests withered and herds sickened when the magician passed by. diseases which defied medical skill appeared at times in the world, and always, it was said, beneath the envenomed glance of the adepts. at length a universal cry of execration went up against magic, the mere name became a crime and the common hatred was formulated in this sentence: magicians to the flames! as it was shouted some centuries earlier: to the lions with the christians! now the multitude never conspires except against real powers; it does not know what is true, but it has the instinct of what is strong. it remained for the eighteen

, and consequently enduring like those a book which is the summary of all sciences, which can resolve all problems by its infinite combinations, which speaks by introduction 3 evoking thought, is the inspirer and moderator of all possible conceptions, and the masterpiece perhaps of the human mind. it is to be counted unquestionably among the very great gifts bequeathed to us by antiquity; it is a universal key, the name of which has been explained and comprehended only by the learned william postel; it is a unique test, whereof the initial characters alone plunged into ecstasy the devout spirit of saint-martin, and might have restored reason to the sublime and unfortunate swedenborg. we shall recur to this book later on, for its mathematical and precise explanation will be the complement a

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

n the world, and why do priests and potentates tremble? what secret power threatens tiaras and crowns? a few bedlamites are roaming from land to land, concealing, as they say, the philosophical stone under their ragged vesture. they can change earth into gold, and they are without food or lodging! their brows are encircled by an aureole of glory and by a shadow of ignominy! one has discovered the universal science and goes vainly seeking death to escape the agonies of his triumph: he is the majorcan raymond lully. another heals imaginary diseases by fantastic remedies, belying beforehand that proverb which enforces the futility of a cautery on a wooden leg: he is the marvellous paracelsus, always drunk and always lucid, like the heroes of rabelais. here is william postel writing naively to

midst of the terrestrial paradise, is in proximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; it is guarded by the sword of fire and by the four symbolical forms of the biblical sphinx, the cherubim of ezekiel. here i must pause, and i fear that already i have said too much. i testify in fine that there is one sole, universal and imperishable dogma, strong as supreme reason; simple, like all that is great; intelligible, like all that is universally and absolutely true; and this dogma is the parent of all others. there is also a science which confers on man powers apparently superhuman. they are enumerated thus in a hebrew manuscript of the sixteenth century: hereinafter follow the powers and privileges of him

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

reams during widowed nights, she penetrates even unto the inmost sanctuary of the god of day; again she escapes, exhaling the fires which consume her and trailing a long conflagration behind; the stars pale at her approach; constellate flocks, pasturing on flowers of light in the vast meadows of the sky, seem to flee before her terrible breath. the grand council of spheres assembles, and there is universal consternation; at length the loveliest of the fixed stars is commissioned to speak in the name of all the firmament and offer peace to the headlong vagabond. gmy sister, h she thus commences, gwhy dost thou disturb the harmony of the spheres? what evil have we wrought thee? and why, instead of wandering wildly, dost thou not fix thy place like us in the court of the sun? why dost thou no

n, how much more beautiful wouldst thou be! thy face would burn no longer with the toil of thine incredible flights; thine eyes would be clear, thy smiling countenance white and red like that of thy happy sisters; all the stars would know thee, and, far from fearing thy flight, would rejoice at thine approach; for then thou wouldst be made one with us by the indestructible bonds introduction 3 of universal harmony, and thy peaceful existence would be one voice more in the canticle of infinite love. h and the comet replies to the fixed star: gbelieve not, o my sister, that i am permitted to wander at will and vex the harmony of the spheres! god hath appointed my path, even as thine, and if it appear to thee uncertain and vagrant, it is because thy beams cannot penetrate far enough to take i

nue my career under the impulse of the breath of god! happy are the stars which rest, which shine like youthful queens in the peaceful society of the universe! i am the proscribed, the eternal wanderer, who has infinity for domain. they accuse me of setting fire to the planets, the heat of which i renew; they accuse me of terrifying the stars which i enlighten; they chide me with breaking in upon universal harmony, because i do not revolve about their particular centres, though i join them one with another, directing my gaze towards the sole centre of all the suns. be reassured, therefore, o beauteous fixed star! i shall not impoverish thy peaceful light; rather i shall expend in thy service my own life and heat. i shall disappear from heaven when i shall have consumed myself, and my doom

rand keys of the kabalah. the word nahash, explained by the symbolical letters of the tarot signifies rigorously 14 i nun.-the power which produces combinations. 5 x he.-the recipient and passive producer of forms. 21 e shin.-the natural and central fire equilibrated by double polarization. thus, the word employed by moses, read kabalistically, gives the description and definition of that magical universal agent, represented in all theogonies by the serpent; to this agent the hebrews applied the name of od when it manifested its active force, of ob when it exhibited its passive force, and of aour when it revealed itself wholly in its equilibrated power, as producer of light in heaven and gold among metals. it is therefore that old serpent which encircles the world and places its devouring

phets; the rome of the caesars, mined by the initiation of the catacombs, collapsed one day into the church, and a symbolism was reconstructed with the remnants of all worships which had been absorbed by the queen of the world. according to the gospel narrative, the inscription which set forth the spiritual royalty of christ was written in hebrew, in greek and in latin: it was the expression of a universal synthesis. hellenism, in fact, that grand and beauteous religion of form, announced the coming of the saviour no less than the prophets of judaism. the fable of psyche is an ultra-christian abstraction, and the cultus of the pantheons, by rehabilitating socrates, prepared altars for that unity of god, of which israel had been the mysterious preserver. but the synagogue denied its messiah

ROBERT KIRK WALKER BETWEEN WORLDS

s into the underworld to liberate the spirits entrapped there. the difference between the pagan traditions and the christian one is a difference of http//www.dreampower.com/kirk_wbw/pg_82.htm (7 of 10 [10/9/2001 12:36:03 am] robert kirk- walker between worlds(pages 82-91) degree rather than actual content: the descent of jesus into the underworld (later dogmatised as the 'harrowing of hell) was a universal ultimate descent, that subsumed all earlier sacrificial rituals or revelations. kirk tells in his later chapters that the seers themselves use biblical precedents in training their pupils, and we shall return to this interplay between christianity and pagan gaelic seership again. commentary 90 page 27 the. seer. can bring them with a spell to appear to himself or [to] others. he tells th

techniques are taught traditionally for making contact with otherworldly beings, often at ancient sites: such techniques result in the learning of skills, verses, or in subtle gifts such as magical powers. kirk now repeats his main theory concerning the under-world realms, and the possibility of bodies or vehicles lighter and less visible than our own. he returns to the concept of commentary 116 universal and terrestrial holism, with a subterranean counter-part. page 51 the manucodiata or bird of paradise, living in the highest region of the air; common birds in the second region [and so downwards through various orders of being] can we then think the middle cavities of the earth to be empty? kirk's cosmology is (see figure 7) similar to that of renaissance adepts, drawing upon various tr

RUBY TABLET OF SET

stotle conceptualized a universe of motion and causes (mechanism, which can be traced back to an "unmoved mover" this is not the personalized god of judao-christianity, but an impersonal force. individual immortality did not play a part in aristotle's cosmology. here he broke with pythagoras and plato. the aristotelian soul perished with the mortal body, save for its "creative reason" which was a universal rather than an individual, egocentric feature. in his metaphysics aristotle mounts an attack on the pythagorean/platonic theory of the forms. aristotle accepted the theory of the forms in principle, but denied that the forms are more important than their material manifestations. he considered form and matter to be of equal importance, and essential to each other s existence. aristotle at

. all the universe is essentially one, but matter is dynamic. the universe goes through cycles of expansion and contraction, development and dissolution "god" is this entire process, not a being apart from it. he is the "soul" of the universe, so to speak. man is a microcosm of the universe. when he dies, his soul survives death as an impersonal energy. ultimately this will be reabsorbed into the universal energy. stoics denied the skeptical contention that no objective knowledge is possible, holding rather that a wise man can distinguish reliable impressions (kataleptika phantasia "grasping impressions) from ethereal ones. hence the stoics thought it possible to identify the universe as a single, integrated substance in which human existence and behavior partake. knowledge arises through

be subject" in addition to the aristotelian/teleological content of aquinas' thought, there is the legalistic element: the universe is obedient to laws. aquinas defined "law" as "an ordinance of reason for the common good, made by him who has the care of the community, and promulgated" but as nature is hierarchically organized into forms and organisms of greater and lesser complexity, so are the universal laws. at the top is eternal law, which more or less equates with the mind of god. accordingly it is intelligible only to god. next is natural law, which is eternal law to the extent that human reason can detect consistencies in it. here would be found "scientific laws" while natural law is comprehended through reason, divine law is revealed through religious revelation. through christ an

e's objection to morality. the "social contract" theorists. hobbes, locke, and rousseau. felt that man made the state. hegel reversed this, saying that the state is prior to man. he thus conceived the most advanced and complex metaphysical statement of man as a product and subject of his environment. unlike b.f. skinner and other environmental materialists, however, hegel postulated a deliberate, universal intelligence behind the historical process. the philosophy of nietzsche friedrich nietzsche (1844-1900) completed and published his major theoretical works also sprach zarathustra and beyond good and evil ca. 1885. he was an atheist and a materialist, insisting that the universe [or world] of appearances is the only true one. he carries this principle into his assessment of humanity by d

s found in just a few "natural" arenas. the growth of a crystal of structured matter out of a randomized solution is an example of negentropy. the growth of a tree out of randomized nutrients is another. with the exception of the crystalline growth mentioned above, all significant examples of negentropy depend upon life as an active negentropic force. opposition: entropy's extreme is known as the universal heat death, where the universe becomes randomized, and no two parts of the universe are different enough to allow any significant interaction to be identified. extreme entropy is boring, as well as dead(ly. negentropy's extreme would be total structure, with no randomness at all. while other examples can be thought of, one which comes to mind would be a universe where on our left you'll

SALMANRUSHDIE THESATANICVERSES

of the bowler hat on his head, pulled a nickname-hater's face "hey, spoono" gibreel yelled, eliciting a second inverted wince "proper london, bhai! here we come! those bastards down there won't know what hit them. meteor or lightning or vengeance of god. out of thin air, baby _dharrraaammm_ wham, na? what an entrance, yaar. i swear: splat" out of thin air: a big bang, followed by falling stars. a universal beginning, a miniature echo of the birth of time. the jumbo jet _bostan, flight ai-420, blew apart without any warning, high above the great, rotting, beautiful, snow-white, illuminated city, mahagonny, babylon, alphaville. but gibreel has already named it, i mustn't interfere: proper london, capital of vilayet, winked blinked nodded in the night. while at himalayan height a brief and pr

l simulated: spaceship, other--world landscapes, intergalactic game-show studios; and the actors, too, were processed through machines, obliged to spend four hours every day being buried under the latest in prosthetic make-up which- once the videocomputers had gone to work- made them look just like simulations, too. maxim alien, space playboy, and mamma, undefeated galactic wrestling champion and universal all--corners pasta queen, were overnight sensations. prime-time beckoned; america, eurovision, the world. as _the aliens show_ got bigger it began to attract political criticism. conservatives attacked it for being too frightening, too sexually explicit (ridley could become positively erect when he thought too hard about miss weaver, too _weird. radical commentators began to attack its s

would gladly have responded with a full-throated 'illallah" gibreel realized that his move across the compartment and his inadvertent taking of allie's unusual name had been mistaken by his companion for overtures both social and theological "john maslama" the fellow cried, snapping a card out of a little crocodile-skin case and pressing it upon gibreel "personally, i follow my own variant of the universal faith invented by the emperor akbar. god, i would say, is something akin to the music of the spheres" it was plain that mr. maslama was bursting with words, and that, now that he had popped, there was nothing for it but to sit it out, to permit the torrent to run its orotund course. as the fellow had the build of a prize-fighter, it seemed inadvisable to irritate him. in his eyes farisht

his right shoe and began to roll down his sock "i was given" he said "a sign" the sock was removed, revealing what looked to be a perfectly ordinary, if outsize, foot. then gibreel counted and counted again, from one to six "the same on the other foot" maslama said proudly "i never doubted the meaning for a minute" he was the self--appointed helpmate of the lord, the sixth toe on the foot of the universal thing. something was badly amiss with the spiritual life of the planet, thought gibreel farishta. too many demons inside people claiming to believe in god. the train emerged from the tunnel. gibreel took a decision "stand, six-toed john" he intoned in his best hindi movie manner "maslama, arise" the other scrambled to his feet and stood pulling at his fingers, his head bowed "what i want

SAPPHIRE TABLE OF SET MAIN

he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmon

atterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide. now let us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will notice something very significant: that, in these few short phrases, a veritable blueprint for crowley's own life has been presented [this is not

SAPPHIRE TABLET OF SET

he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmon

atterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide. now let us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will notice something very significant: that, in these few short phrases, a veritable blueprint for crowley's own life has been presented [this is not

SATANGEL

an organic syncretism quite in keeping with the survival and evolution of witchcraft and sorcery throughout the ages and civilisations of mankind. when strangers ask me my religion, i often throw them off track by telling them i am catholic. someone told me that the etymology of this word traces back through the greek katholicus; meaning to believe in a little of everything, or more precisely as universal belief. i am given to understand that this approach might also be described or likened to neo-platonism, and is pre-christian in origin. of course, i do not always explain that. yet this is more than just me trying to be clever. this fluidity of expression is a central part of spiritist witchcraft. the gods and goddesses that are the mysteries couple and breed incestuously, and our famil

infernus the book of infernal names we have entered into a league with death: we have made a covenant with hell. isaiah 28:15 the knowledge of the names of the various spirits of magick and witchcraft offers some degree of power over them. the circle of the art is traditionally empowered through their inscription and intonation, as are a great number of talisman and spells. such is an ancient and universal belief, and may be found throughout all traditions that deal with spirits and sorcery. in witchcraft, the names of those entities whose powers and natures are aligned to the desired outcome may be used to tap into their power. for example, a rite to attract material wealth might call upon the names of mammon and astaroth for added power. such might be inscribed upon a talisman, or intone

SATANIC BIBLE

le have come to pass. repressed people have burst their bonds. sex has exploded, the collective libido has been released, in movies and literature, on the streets, and in the home. people are dancing topless and bottomless. nuns have throwm off their traditional habits, exposed their legs, and danced the "missa solemnis rock" that lavey thought he was conjuring up as a prank. there is a ceaseless universal quest for entertainment, gourmet foods and wines, adventure, enjoyment of the here and now. humanity is no longer willing to wait for any afterlife that promises to reward the clean, pure- translate: ascetic, drab- spirit. there is a mood of neopaganism and hedonism, and from it there have emerged a wide variety of brilliant individuals- doctors, lawyers, engineers, teachers, writers, st

ace. but this is exactly what happens. people confess their sins so that they can clear their consciences- and be free to go out and sin again, usually the same sin. and be free to go out and sin again, usually the same sin. there are many diferent interpretations of god, in the usual sense of the word, as there are types of people. the images run from a belief in a god who is some vague sort of "universal cosmic mind" to an anthropomorphic deity with a long white beard and sandals who keeps track of every action of each individual. even within the confines of a given religion, the personal interpretations of god differ greatly. some religions actually go so far as to label anyone who belongs to a religious sect other than their own a heretic, even though the overall doctrines and impressi

ction in terms, but if you will think about it, guilt can often add a fillip to the senses. adults would do well to take a lesson from children. children often take great delight in doing something they know they are not supposed to. yes, times have changed, but man hasn't. the basics of satanism have always existed. the only thing that is new is the formal organization of a religion based on the universal traits of man. for centuries, magnificent structures of stone, concrete, mortar, and steel have been devoted to man's abstinence. it is high time that human beings stopped fighting themselves, and devoted their time to building temples designed for man's indulgences. even though times have changed, and always will, man remains basically the same. for two thousand years man has done penan

nist. the purest form of carnal existence reposes in the bodies of animals and human children who have not grown old enough to deny themselves their natural desires. they can perceive things that the average adult human can never hope to. therefore, the satanist holds these beings in a sacred regard, knowing he can learn much from these natural magicians of the world. the satanist is aware of the universal custom of the treader of the path of agarthi; the killing of the god. inasmuch as gods are always created in man's own image- and the average man hates what he sees in himself- the inevitable must occur: the sacrifice of the god who represents himself. the satanist does not hate himself, nor the gods he might choose, and has no desire to destroy himself or anything for which he stands! i

his earthly existence, life is like a party; and no one likes to leave a good party. by the same token, if a person is enjoying himself here on earth he will not so readily give up this life for the promise of an afterlife about which he knows nothing. the eastern mystical beliefs teach humans to discipline themselves against any conscious will for success so they might dessolve themselves into "universal cosmic awareness- anything to avoid good healthy self-satisfaction or honest pride in earthly accomplishments! it is interesting to note that the areas in which this type of belief flourishes are those where material gains are not easily obtainable. for this reason the predominant religious belief must be one which commends its followers for their rejection of material things and their a

SATANIC RITUALS

using at some longed-for date of pleasure; which having passed and yielded him small treasure, he would outsleep another term of care. and now at last authentic word i bring, witnessed by every dead and living thing; good tidings of great joy for you, for all: there is no god; no fiend with names divine made us and tortures us; if we must pine, it is to satiate no being's gall. we bow down to the universal laws, which never had for man a special clause of cruelty or kindness, love or hate; if toads and vultures are obscene to sight, if tigers burn with beauty and with might, is it by favor or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, all times and forc

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

est by the satanism- an examination of satanic black magic side 4 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 priestess, who then ejaculates over the host, which is duly trampled upon by the congregation and the inclusion of an orgy at the end of the ritual. the usefulness of the black mass has a number of different features. its first and most universal function within satanic orders is that it is a powerful ritual of psychic release, a catharsis that enables its participants to free themselves from the conscious and unconscious influences of the prevailing authority of the christian church. by inverting or altering the texts and ritualistic procedure of the christian mass, the participants of the black mass effectively tap into and alt

concept of energy that was left over from the creation of the universe known as the qliphoth. the qliphoth, or 'kelipth'(18) are described as being 'husks' or 'shells' by asim mathep lamm.(19 'they are the waste or litter or filth which the organism of the universe gives off'(20) from this perspective the qliphoth can be utilised by the black magician to work dark magic, using a powerful form of universal energy. as such, kenneth grant, the head of the english lodge of the ordo templis orientis, more commonly known by it's initial's o.t.o, has written a trilogy of books on the subject of using such dark energies. this has been formulated into the 'typhonian current' a system of magic that works with the dark side of the cabalistic tree of life. although some groups such as the order of ni

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

the control of humans. in this function, religion attempts to answer questions that science does not touch, such as the meaning of life and what happens after death. perhaps one of the most amazing things about religion is that there is no commonly held way of looking at it. yet most of the world s population participates in it in one way or another. though hard to define, religion seems to be a universal experience and need. of the nearly 6.5 billion people on earth, only about 16 percent (about 1.1. billion) say they do not believe in a god or do not believe in a specific religion. the rest of the world s population belongs to one of more than twenty different major religions. features and format world religions: almanac covers the history, traditions, and worldviews of dominant and les

form of organization and worship, as well as through sacred rites or rituals, sacred books, a clergy or priesthood that administers the religion, and places, symbols, and days that are sacred to the believers. even though there is no commonly held way of looking at religion, most of the world s population participates in a form in one way or another. though hard to define, religion seems to be a universal experience and need. of the nearly 6.5 billion people on earth, only about 16 percent (about 1.1 billion) say they do not believe in a god or do not believe in a specific religion. the rest of the world s population, some 5.4 billion people, belongs to one of more than twenty different major religions. the world s major religions range in size from christianity, with 2.1 billion members

me sort of object or animal that assumes a spiritual symbolism for a clan or tribe. 2 world religions: almanac what is religion? origins of religion there are essentially two different theories on the origins of religion. one is called the faith-based theory. it assumes that religions are the result of divine messages from one or more gods, or from prophets (messengers) of such a supreme being or universal consciousness or awareness. believers accept that their religion began as a direct or indirect revelation from a deity, or god, or the cosmos. orthodox christianity, the set of beliefs and rituals followed by most christians, says that jesus christ religion addresses spiritual matters and often provides guidelines for living that people can follow in their daily lives. about 5.1 billion

e true prophet and messenger of god to whom the angel jabra il (gabriel) communicated god s will. baha u lla h (1817 1892) was the messenger for the baha faith, as was moses (c. thirteenth century bce) for judaism. even in natural religions, which grow out of human questions about the universe and the way it works rather than divine messages, the truths that are found and developed are considered universal and eternally present. these include philosophy- like religions such as buddhism, developed by the buddha (siddartha gautama [563 483 bce. in the faith-based theory, humanity discovers a spirituality that already exists. in the second theory on the origins of religion, anthropologists (scientists who study human societies and human origins) take a different view. they suggest that humank

ity about the big questions of life and death and out of the fear of uncontrollable forces. eventually, religion transformed this human curiosity and fear into hope. such hope involved several aspects: a desire for immortality or life after death, for a kind creator who would watch out for humanity, and for an ultimate meaning to life. there are several other theories as to why religion is such a universal concern. humans are social animals, and religion in practice brings people together. in fact, for many modern people who profess a religion, the social element may be even stronger than the spiritual element. many attend religious services for the sense of community they might receive from this experience. they take strength in sharing a commonly held belief system with others and also e

SEPHER YETZIRAH WESTCOTT

supreme arbitrator. the third sect recognised no god beside the sun, in which it recognised the sole principle of existence" rabbi judah ha l vi (who flourished about 1120, in his critical description of this treatise, wrote "the sepher yetzirah teaches us the existence of a single divine power by shewing us that in the bosom of variety and multiplicity there is a unity and harmony, and that such universal concord could only arise from the rule of a supreme unity" according to isaac myer, in his quabbalah (p. 159, the "sepher yetzirah" was referred to in the writings of ibn gebirol of cordova, commonly called avicebron, who died in a.d. 1070. eliphas levi, the famous french occultist, thus wrote of the "sepher yetzirah" in his histoire de la magie, p. 54 "the zohar is a genesis of illumina

SET IT STRAIGHT

that all attempts at apprehending him are mere mystical nonsense. what more, profane society- if it is at all familiar with set the egyptian god- knows him as an envious and savage murderer, sexual pervert, and what not that seems to justify condemning his 'followers' as sneaky 'devil worshippers. this sketchy article will focus on whether there is any evidence to support our image of set as the universal god of consciousness and non-nature (the particularizations of which we in a way are- not the butcher of osirian myth. in his lucid account seth: the god of confusion, h. te velde states that the meaning of the name of set is uncertain by modern etymological standards. this in mind we may examine some of the pseudo-etymologies. plutarch offers 'the overmastering' or 'overpowering, and th

e, moreover not by 'inventing' new solutions when difficulties arise, but rather by seeking the already existing remedy from old texts (p. 119) rostislav holthoer, the professor of egyptology in the university of uppsala (in sweden, who teaches the subject also in helsinki university, mentioned on one class that "the 'nefer' of the people was to particularize the neteru, thus to uphold ma'at, the universal order. this was felt to be just, good and purposeful" according to te velde set's (and nepthys) birth was the beginning of confusion. set caused disorder even before his name existed, and disturbed the regular processes of creation [as reflected in his allegedly disorderly birth; plutarch "not in due season or manner, but with a blow he broke through his mother's side and leapt forth] te

SIFRA DETZNIYUTHA

yetzirah. in the sefer yetzirah, the six directions are sealed with permutations of the three letters. 48 torah b reshith 1:14. 49 proverbs 10:25. 50 the hairs of the beard are the atziluthic letters convoluting into divine names. see fig. 51 man sya, ish, pronounced eesh as in leash. 52 adam kadmon, celestial man, vast face. in the eleventh chapter of the bhagavad gita, this is described as the universal form (vishvarupa) of vast face as mahavishnu. 53 jeremiah 2:6. 54 son, rb, bar; he i.e. small face. 55 these four are inside the skull as the hidden brain, composed of the three roots of the tree and sefirah crown/above. 56 these are the nine sefiroth, which emanate from sefirah crown/above in atziluth. 57 this path is the gate of the alef connecting sefirah knowledge (of the ayn)/the fi

ms 118:5. 95 psalms 118:10 96 torah b reshith 1:11. 97 torah b reshith 1:28. 98 torah shmoth 34:6. 99 torah shmoth 34:7. 100 torah b reshith 1:20. 101 living being, hyx (chaiyah) is interposes the two words yx (life) and hy (yh. 102 torah b reshith 1:26. 103 torah b reshith 4:1, meaning ]yq qain= nest aynq. 104 torah b reshith 1:28. 105 this is a reference to adam of above, the celestial man, the universal form of the ancient of days. see the book of ezekiel and the books of enoch for corroborative material on the throne. 106 book of ezekiel 1:26. 107 atiqa (aqyui, ancient one, hidden one (vast face. 108 torah b reshith 1:24. 109 psalms 36:7. 110 torah vayiqrah 1:2. 111 a synonym in aramaic for the neshamah is nishmatha kadisha, holy soul. 112 body of living being, animal body. see torah b

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

throttle the neck of the last king with the string from the bowels of the last priest "and then" resumed condorcet "then commences the age of reason! equality in instruction, equality in institutions, equality in wealth! the great impediments to knowledge are, first, the want of a common language; and next, the short duration of existence. but as to the first, when all men are brothers, why not a universal language? as to the second, the organic perfectibility of the vegetable world is undisputed, is nature less powerful in the nobler existence of thinking man? the very destruction of the two most active causes of physical deterioration here, luxurious wealth; there, abject penury, must necessarily prolong the general term of life (see condorcet's posthumous work on the progress of the hum

other, or i kill thee "and what of me "you will open your own veins to escape the fraternity of cain. be comforted; the last drops will not follow the razor. for you, venerable malesherbes; for you, aimar nicolai; for you, learned bailly, i see them dress the scaffold! and all the while, o great philosophers, your murderers will have no word but philosophy on their lips" the hush was complete and universal when the pupil of voltaire the prince of the academic sceptics, hot la harpe cried with a sarcastic laugh "do not flatter me, o prophet, by exemption from the fate of my companions. shall i have no part to play in this drama of your fantasies" at this question, cazotte's countenance lost its unnatural expression of awe and sternness; the sardonic humour most common to it came back and pl

an himself is not less deadly in his wrath, less ferocious in his nature, than the tiger of the desert. there may be things around us that would be dangerous and hostile to men, if providence had not placed a wall between them and us, merely by different modifications of matter "and think you that wall never can be removed" asked young glyndon, abruptly "are the traditions of sorcerer and wizard, universal and immemorial as they are, merely fables "perhaps yes, perhaps no" answered the stranger, indifferently "but who, in an age in which the reason has chosen its proper bounds, would be mad enough to break the partition that divides him from the boa and the lion, to repine at and rebel against the law which confines the shark to the great deep? enough of these idle speculations" here the s

the count mentioned by name at the table; and when the challenge was given and accepted, it had occurred to him to name the place of burial, by an instinct which he either could not or would not account for "a very lame story" said mervale "yes! but we italians are superstitious, the alleged instinct was regarded by many as the whisper of providence. the next day the stranger became an object of universal interest and curiosity. his wealth, his manner of living, his extraordinary personal beauty, have assisted also to make him the rage; besides, i have had the pleasure in introducing so eminent a person to our gayest cavaliers and our fairest ladies "a most interesting narrative" said mervale, rising "come, glyndon; shall we seek our hotel? it is almost daylight. adieu, signor "what think

he said "nay, i must wrong you; for you, of all men, i suppose, cannot discredit the doctrine that preaches the infinite improvement of the human species "you are right; the few in every age improve the many; the many now may be as wise as the few were; but improvement is at a standstill, if you tell me that the many now are as wise as the few are "i comprehend you; you will not allow the law of universal equality "law! if the whole world conspired to enforce the falsehood they could not make it law. level all conditions to-day, and you only smooth away all obstacles to tyranny to-morrow. a nation that aspires to equality is unfit for freedom. throughout all creation, from the archangel to the worm, from olympus to the pebble, from the radiant and completed planet to the nebula that harde

SIR WALLIS BUDGE EGYPTIAN MAGIC

ulet is intended to represent the two fingers, index and medius, which the god horus employed in helping his father osiris up the ladder 2 into heaven, as has been described above; it is found in the interior of mummies and is usually made of obsidian or hamatite. 12. the amulet of the eye of horus, the eye of horus amulet, or utchat, is one of the commonest of all, and its use seems to have been universal at all periods. it was made of gold, silver, granite, hamatite, carnelian, lapis-lazuli, porcelain, wood, etc, although the rubric of a late chapter of the book of the dead 3 directs that the amulet p. 56 should be made either of lapis-lazuli or of mak stone. the utchat is of two kinds, one facing to the left and the other to the right, and together they represent the two eyes of horus

SPENSER THE CULT OF THE ALL SEEING EYE 1960

er 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 judge of the dead "it was the universal belief that, immediately after death, the soul descended into the lower world and was conducted to the hall of truth, where it was judged in the presence of osiris and the forty-two demons, the 'lords of truth' and judges of the dead."54 (one of the divine na

ense tells us that the intent of the temple's founders is that religious worship shall be practiced in the building, but not in a form acceptable to any of the leaders of the world's great religions. any claim made at this time by the backers of the temple that it will indeed be a propaganda center and place of worship according to the tenets of a new world religion dedicated to the creation of a universal theocratic state would be unpalatable to the public and therefore premature. edith kermit roosevelt has probed deeply into the make-up of the international apparatus which has been working to set up such a state. her column on the subject dated october 28, 1962, follows- 47- between the lines by edith kermit roosevelt the universal theocratic state an international apparatus is working t

heocratic state would be unpalatable to the public and therefore premature. edith kermit roosevelt has probed deeply into the make-up of the international apparatus which has been working to set up such a state. her column on the subject dated october 28, 1962, follows- 47- between the lines by edith kermit roosevelt the universal theocratic state an international apparatus is working to set up a universal theocratic state. already the high priests, prayers and temples of the universal cull are with us. curriculums are being drafted to indoctrinate our children in what john d. rockefeller, jr. calls''the church of ail people" the first step is to break down loyalty to a single religious faith. in june 1959 the women's international religious fellowship (wirf) was founded by representatives

inisters of different faiths -48- the children were required to write essays on these interfaith experiences. the native exponents of hinduism, islam and buddhism visited the school to further the cause of "east-west understanding' they lectured the students to "take their education in tolerance a step farther" reports london educator bernard cousin in the june, july, aug, 1062 issue of the voice universal, chief organ for "theocratic union (published at 8 watling rd, southwick, brighton, sussex, england) the dec. 1961, jan, feb, 1962 issue of the voice universal features an international prayer or "invocation of the united nations" which our rulers may wish to substitute for the christian prayers no longer permitted in our schools. it reads in part "may the peace and the blessing of the h

schools. it reads in part "may the peace and the blessing of the holy ones pour forth over the worlds. rest upon the united nations, on the work and the workers "may the chalice the united nations is building become a focal point for the descent of spiritual force "may the consciousness of the united nations become ever more at-one, the many lights one light in the light of the self" will the new universal cult take root among the peoples of the world? if so, probably not for long. no faith based on man-made institutions can survive. nevertheless, since the days of the "mystic temples" of the greek eieusinian mysteries "wisdom" cults have been used as a means of recruitment for revolutionary groups as well as to influence politicians and statesmen at the highest level. remember rudolph ste

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

al strand in twentieth-century thought, persisting far outside the theosophical circles where it was first nurtured.3 but from the beginning steiner followed his own critical line. it seemed as though the theosophists wanted to manufacture a new synthetic religion that would replace the parochialism of local faiths. steiner knew that any real spiritual life needed something more organic; that the universal patterns of religion had adapted themselves in subtle and complex ways through history to the changing needs of humanity, different cultures, different times. above all steiner was concerned that the attempt to deepen the impoverished spiritual life of the west was turning all too easily into a rivalry between west and east. sometimes it appears that he takes sides in this struggle too

evolution of humanity and as a guide to human spiritual transformation still to come. steiner therefore welcomed the comparative perspective that has seemed such a necessary yet bitter pill to bultmann and the demythologizers of christianity. his esoteric christianity opened the way for deeper knowledge, not by detaching us from our history, and asking us to believe in a generalized and schematic universal truth, but rather, by asking us to find our roots and to understand the need for similar roots in other cultures, other faiths. the study of the setting of original christianity pointed to the cosmic meaning of redemption, and it was through rudolf steiner that the cosmic christ has been introduction xv rediscovered in our century (it was from steiner s pupil edouard schur, for example

p in the communities founded in southern italy by pythagoras (sixth century b.c).40 the pythagoreans regarded numbers and geometrical forms, understood mathematically, as the foundation of reality. aristotle says of the pythagoreans: 36 christianity as mystical fact the so-called pythagoreans led the field in mathematics and their studies convinced them that the principles of that science were of universal application. numbers, of course, are by their very nature (i.e, as the simplest of mathematical objects) the first of those principles; and the pythagoreans thought they saw in numbers, rather than in fire or earth or water, many resemblances to things that exist or that come into being. thus they identified with certain properties of number justice, soul or mind, opportunity, and indeed

f. it holds to and is filled only with the power of which it is the follower platonic mysteries 57 and servant, and to this it offers the incense of the most sacred and chaste virtue.65 for philo there are only two alternatives to follow the way of the senses (perception and intellect, in which case one is confined in the limits of oneself and draws back from the cosmos; or to become aware of the universal power and so, within one s own self, experience the eternal: he who wishes to escape from god falls into his own hands. for there are two things to be considered: the universal spirit, which is god, and one s own spirit. the latter flees to and takes refuge in the universal spirit, for one who goes out beyond his own spirit says to himself that it is nothing, and relates everything to go

or set that has killed him. the love that is present in his soul isis must cherish and care for the members of his corpse, and then the higher nature or eternal soul horus can be born, and in due course rise to the state of being an osiris. this then is the initiation practiced in egypt. it taught that whoever aspires to the highest stage of being must recapitulate, inwardly microcosmically, the universal and macrocosmic events connected with osiris. plato has described such a cosmic process: the creator had stretched out the world-soul on the world-body in the form of a cross, and the subsequent organization of the cosmos constitutes a redemption of the crucified world- soul.90 if someone is to become an osiris the same process must take place in miniature. the initiand must allow the in

SYMBOLISM OF THE BANNERS

h a rose of red blooming at its center. the calvary cross represents the way of self sacrifice for the benefit of others, and it is the only way by which man can return to his spiritual home. as our lord said "no man cometh to the father, but by me" only after the way of the cross has been accepted and experienced can come the knowledge of the rose cross, when the rose of the spirit blooms on the universal cross of manifestation in dense matter. in this latter symbol, the vision of the harmony of things and the mysteries of the crucifixion are one. on the calvary cross is the man sacrificed as a separate being; on the rose cross is the spirit of man in harmony with the whole universe, including the densest manifestation. the principle behind the calvary cross is that the shower of the way

SYMBOLISM

character. the coyote is a fairly independent and hard to track animal in america, requiring more than the usual amount of intelligence and stealth to catch. monkeys similarly were appreciated for their seeming intelligence and playfulness, and so egyptians assigned the trickster attribute and the monkey's form to thoth. the question becomes. is this type of being, this symbol, something which is universal, cross-cultural, or is it something which happens in just a few cases, and many other societies never had any use for it? jung was exploring this area. he defined specific symbols which he felt were common to many or all cultures. they were fairly common within his culture and jung did manage to validate them with some cross-cultural study. we still need to ask how complete his studies w

eated by tears of the master creator god (whoever he happened to be according to the story teller. in yet others they were created by the master god's masturbation. shu and tefnut by definition are the first male and female. the master god's masturbation in these latter stories was always male masturbation, but shu is the first male. shu and tefnut begat geb and nut, but nut was the all-pervasive universal sky that preceded the first god. this confusion is the result of centuries of egyptian story telling, and while some of it appears to be contraditory, most of it is useful. we certainly must hesitate to consider this mythology as one consistent symbolism, and must be careful if we wish to communicate consistent meanings using these symbols, but we have found value in this mythology. each

TECHNICIANS GUIDE TO THE LEFT HAND PATH

in fact, this book reaffirms the importance of both these approaches. but, from the outset, understand that this books is a proponent of the path of spiritual dissent. with that said i want to state emphatically that the path of inner peace that results from personal unification with god is valid. just as valid is the path of spiritual dissent. each of these ways reflects and mirrors a cosmic and universal form of resistance- and it is the experiences discovered through the overcoming this resistance that results in a transformation of the individual. however, dependent upon which approach you use, the results will have different effects. the most significant difference will be the way that you understand and use the experiences of resistance. the path of spiritual unity takes you to god

s inscribed within the movement of humanity as various forms of cultural, political, environmental and genetic inscriptions. its understanding is not forthcoming, and not very easily recognized. the true nature of evil being occult and hidden from those whose personal tendencies are oriented towards the goals of the right hand path. this tendency towards assimilation, or unity of oneself into the universal order is the hallmark of the birthed self. there is a common social understanding of evil as solely consisting of various antisocial activities. actions that defy the rules of law, ethical behaviour, and social conduct. under this definition murder, theft, assault and various activities descriptive of criminal behaviour are easily categorized. however, in the context of personal spiritua

arcotics or gamblers anonymous. we can now draw certain conclusions here. first, what i have proposed is that a life transforming spiritual conversion consists of two primary components. the first is the message, and the second is the delivery mechanism that inscripts the message into the human psyche. the message must have significance to the individual. this means that the message is most often universal to the culture of the individual and contains symbolisms and metaphor that reinforce the content of the message. second, the delivery mechanism is a psychological technique, or series of routines that inscript or empower the message into the psyche. in this case, we have seen joe smith undergoe a conversion of his self. a conversion that has empowered him to negate his bad behaviour and

ust as well occurred within other cultural/religious systems we can make an assumption regarding the true nature of good. it is from this initial understanding that we can begin our approach towards the true nature of evil. the first assumption we can make is that good in the transformative sense i have been elucidating upon, is not related directly to the culture it is found within. such good is universal, cosmic and exists within all cultural systems. good, in this sense, is made significant through the culture to the individual, but good in and of itself as a principle is separate from that culture. this is evident from the fact that good such as in the case already mentioned with joe smith would have been considered as such within any culture- the difference being the trappings of the