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ALEISTER CROWLEY MAGICK WITHOUT TEARS

so obvious, is, in some mysterious way, an illusion. they thus throw back the whole complexity of sorrow to a single cause; that is, the arising of the illusion aforesaid. the problem then assumes a final form: how is that illusion to be destroyed. magic without tears get any book for free on: www.abika.com 90 a fairly pure example of the first stage of this type of thought is to be found in the vedas, of the second stage, in the upanishads. but the answer to the question "how is the illusion of evil to be destroyed, depends on another point of theory. we may postulate a parabrahm infinitely good, etc. etc. etc, in which case we consider the destruction of the illusion of evil as the reuniting of the consciousness with parabrahm. the unfortunate part of this scheme of things is that on se

mile. it was gautama buddha who perceived the inutility of dragging in this imaginary pachyderm. since our parabrahm, he said to the hindu philosophers, is actually nothing, why not stick to or original perception that everything is sorrow, and admit that the only way to escape from sorrow is to arrive at nothingness? we may complete the whole tradition of the indian peninsula very simply. to the vedas, the upanishads, and the tripitaka of the buddhists, we have only to add the tantras of what are called the vamacharya schools. paradoxical as it may sound the tantrics are in reality the most advanced of the hindus. their theory is, in its philosophical ultimatum, a primitive stage of the white tradition, for the essence of the tantric cults is that by the performance of certain rites of ma

t absolutely helpful. the truth is of exquisite texture; it blazons the escutcheon of the unity of nature in such delicate yet forceful colours that the postulant may well come thereby to the opening of the trance of wonder; yet religious theories and personal pernicketiness have erected against its impact the very stoutest of their hedgehogs of prejudice. who shall help us here? not the sonorous vedas, not the upanishads, not apollonius, plotinus, ruysbroeck, molinos; not any gleaner in the field of priori; no, a mere devotee of natural history and biology: ernst haeckel. enormous, elephantine, his work's bulk is almost incredible; for us his one revolutionary discovery is pertinent to this matter of sammasati and the revelations of one's inmost subtle structure. he discovered, and he dem

ALEISTER CROWLEY THE SWORD OF SONG

power, demanding every tongue 540 to call me god i would exert that power to heal creation s hurt; not to divide my devotees from those who scorned me to the close: a worm, a fire, a thirst for these; 545 a harp-resounding heaven for those! and though you claim salvation sure for all the heathen68 there again new christians give the lie to plain scripture, those words which must endure! 550 (the vedas say the same) and though his mercy widens ever so, i never met a man (this shocks, what i now press, so heterdox, anglican, roman, methodist, 555 peculiar person all the list! i never met a man who called himself a christian, but appalled shrank when i dared suggest the hope god s mercy could expand its scope, 560 extend, or bend, or spread, or straighten so far as to encompass satan or even

s ill, but a mere law without a will,40 nothing resolved in something, fit phantom of dull stupidity, and evolution s endless stress 325 all the inanity to knit thence: such a dark device i see! nor lull my soul in the caress of buddha s maya fashioned it. 41 my mind seems ready to agree; 330 but still my senses worry me. nor can i see what sort of gain god finds in this creating pain; nor do the vedas help me here. why should the paramatma cease42 335 from its eternity of peace, develop this disgusting drear system of stars, to gather again involving, all the realm of pain, time, space, to that eternal calm? 340 blavatsky s himalayan balm43 aids us no whit if to improve thus the all-light, all-life, all-love, by evolution s myrrh and gall, it would not then have been the all. 345 thus all

sics, so far buddhism is metaphysical, but no further. while denying obvious lies, it does not set up dogmas; all its statements are susceptible of proof a child can assent to all the more important. science and buddhism 95 and this is agnosticism. we have a scientific religion. how far would newton have got if he had stuck to tycho brahe as the one guide? how far the buddha had he reverenced the vedas with blind faith? or how far can we proceed even from partial truth, unless a perfectly open mind be kept regarding it, aware that some new phenomenon may possibly overthrow our most fundamental hypotheses! give me a reasonable proof of some (intelligent) existence which is not liable to sorrow, and i will throw the first noble truth to the dogs without a pang. and, knowing this, how splendi

riumphs of the intellect are concerned, it is to western science that we look. your achievements have shattered the battle-array of dogma and despotism; your columns roll in triumphant power through the breaches of false metaphysics and baseless logic; you have fought that battle, and the laurels are on your brows. the battle was fought by us more than two thousand years ago; the authority of the vedas, the restrictions of caste, were shattered by the invulnerable sword of truth in buddha s hand; we are your brothers. but in the race of intellect we have fallen behind a little; will you take no interest in us, who have been your comrades? to science buddhism cries: lead us, reform us, give us clear ideas of nature and her laws; give us that basis of irrefragable logic and wide knowledge th

ALEISTER CROWLEY EQUINOX EQ I 2

s, we say: if any resolution there be of these two problems, the vanity of life and the vanity of thought, it must be in the attainment of a consciousness which transcends both of 3 them. let us call this supernormal consciousness, or, for want of a better name "spiritual experience" 4. faith has been proposed as a remedy. but we perceive many incompatible forms of faith founded on authority- the vedas, the quran, the bible; buddha, christ, joseph smith. to choose between the we must resort to reason, already shown to be a fallacious guide. 5. there is only one rock which scepticism cannot shake; the rock of experience. 6. we have therefore endeavoured to eliminate from the conditions of acquiring spiritual experience its dogmatic, theological, accidental, climatic and other inessential el

ALEISTER CROWLEY EQUINOX EQ I 3 3

orth the price asked. here are a few quotations "the individual must ultimately claim not merely his relationship to the whole, but his "identity" therewith "thus the individual. finds that reality ever appearing to evade him. in proportion as this is realized, he must necessarily revolt against any and every system which would "limit" him. nothing can be accepted on mere authority" as old as the vedas is the question "what am i" ay! older, for the first man probably asked it, and yet it crouches ever before us with enticing eyes like some evil sphinx. this question mr. kingsland tries to narrow down by a theoretical reconciliation of science and idealism "where we do not really know we must be content with a working hypothesis" but the following citations are those of a man who is, if sti

ALEISTER CROWLEY EQUINOX EQ I 4 2

are not so congenial to the asiatic as they are to the european; and not because buddhists are incapable of enjoying themselves. 292 buddhism as a schism from the brahminical religion may in many respects be compared with lutheranism as a schism from the catholic church. both buddha and luther set aside the authority of miracles, and appealed to the reason of the middle classes of their day. the vedas were the outcome of aristocratic thought; and so in truth was the christianity of constantine and the popes, that full-blooded christianity which so soon swallowed the mystical christ and the anaemic communism of the "canaille" which followed him. conventional buddhism is pre-eminently the "nice" religion of the bourgeoisie; it neither panders to the superstition of the masses nor palliates

ALEISTER CROWLEY EQUINOX EQ I 4

of it; that, in other words, the sum total of external and internal experience always an only tells us how things are constituted for us, and for our intellectual capacities, not how they are in themselves and apart from intelligences such as ours.8 here is the whole of the world's philosophy in a hundred words; the undying question which has perplexed the mind of man from the dim twilight of the vedas to the sweltering noon-tide of present-day scepticism, what is the "ding an sich; what is the alpha upsilon tau omicron chi alpha theta alpha upsilon tau omicron; what is the atman? that the thing which we perceive and experience is not 53 the "thing in itself" is very certain, for it is only what "we see" yet nevertheless we renounce this as being absurd, or not renouncing it, at least do n

e saviour, this teaching of a truth under the symbol of a lie, this would-be explanation to the multitude of the unexplainable, this passing off on the "canaille" the strumpet of language (the consciously known) in the place of the virgin of the world (the consciously unknown).13 no philosophy has ever grasped this terrible limitation so firmly as the ved nta "all experimental knowledge, the four vedas and the whole series of empirical science, as they are enumerated in ch ndogya, 7. 1. 2-3, are 'n ma eva 'mere name'"14 as the rig veda says "they call him indra, mitra, varuna, agni, and he is heavenly nobly-winged garutm n. to what is one, sages give many a title: they call it agni, tama, m tirisvan."15 55 thus we find that "duality" in the east is synonymous with "a mere matter of words,"

has no consciousness of outer or inner, so the spirit also dallying with the self, whose essence is knowledge, has no consciousness of inner or outer. that is his real form, wherein desire is quenched, and he is himself his own desire, separate from desire and from distress. then the father is no longer father, the mother no longer mother, the worlds no longer worlds, the gods no longer gods, the vedas no longer vedas. this is his supreme goal. as theory alone cannot for ever satisfy man's mind in the solution of the life-riddle, so also when once the seeker has become the seer, when once actual living men have attained and become adepts, their methods of attainment cannot for long remain entirely hidden.30 and either from their teachings directly, or from those of their disciples, we find

atman, or adonai, shake itself free from the illusions of m y- the world of plurality, and secure union with this inner self or atman. 63 30 as the light of a lamp brought into a dark room is reflected by all surfaces around it, so is the illumination of the adept reflected even by his unilluminated followers. attainment by yoga. according to the shiva sanhita there are two doctrines found in the vedas: the doctrines of "karma k nda (sacrificial works, etc) and of "jana k ndra (science and knowledge "karma k ndra" is twofold- good and evil, and according to how we live "there are many enjoyments in heaven" and "in hell there are many sufferings" having once realized the truth of "karma k ndra" the yogi renounces the works of virtue and vice, and engages in "jnana k ndra- knowledge. in the

kwards. she answered: whosoever, o king, gives me gold- be he a noble, or a brahman, or tradesman, or a servant- i regard them all alike. when i see he is a noble i make no distinction in his favour. if i know him to be a slave i despise him 128 not. free alike from fawning and from dislike do i do service to 202 we have seen how in the ch ndogya upanishad that all things, including even the four vedas, are called "n ma eva- mere name. now in "the questions of king milinda" we find n gasena stating that all things but "name and form" whatever is subtle, mental, is "name" but that both are dependent on each other, and spring up, not separately, but together "the questions of king milinda" ii. 2. 8. 203 it must not be forgotten that in its ultimate interpretation the atman is the ain, howeve

ALEISTER CROWLEY EQUINOX EQ I 6 2

iv. egyptian wisdom- xv. india the cradle of the race. vol. ii- i. the church; where is it- ii. christian crimes and heathen virtues- iii. divisions amongst the early christians- iv. oriental cosmogonies and bible-records- v. mysteries of the kabala- vi. esoteric doctrines of buddhism parodied in christianity- vii. early christian heresies and secret societies- viii. jesuitry and masonry- ix. the vedas an the bible- x. the devil myth- xi. comparative results of buddhism and christianity- xii. conclusions and illustrations. transcendental magic: its doctrine and ritual. by eliphas levi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc, etc "portrait of the author, and all the original engrav

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

or human being who, having traversed the path of evolution and entered upon the final stage of the path, the path of initiation, has taken five of the initiations, and has therefore passed into the fifth, or spiritual kingdom, having but two more initiations to take. adi. the first; the primeval; the atomic plane of the solar system; the highest of the seven planes. agni. the lord of fire in the vedas. the oldest and most revered of the gods in india. one of the three great deities agni, vayu and surya, and also all the three, as he is the triple aspect of fire; fire is the essence of the solar system. the bible says "our god is a consuming fire" it is also the symbol of the mental plane of which agni is paramountly lord. agnichaitans. a group of fire devas. atlantis. the continent that w

cycles. it implies a period of universal activity. manas, or manasic principle. literally, the mind, the mental faculty; that which distinguishes man from the mere animal. it is the individualising principle; that which enables man to know that he exists, feels, and knows. it is divided in some schools into two parts, higher or abstract mind, and lower or concrete mind. mantrams. verses from the vedas. in the exoteric sense a mantram (or that psychic faculty or power that conveys perception or thought) is the older portion of the vedas, the second part of which is composed of the brahmanas. in esoteric phraseology mantram is the word made flesh, or rendered objective through divine magic. a form of words or syllables rhythmically arranged, so that when sounded certain vibrations are gener

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

edic power, that the power as rik creates, as yajus preserves and as sama destroys. rik is therefore the creative song of the devas in the sun. yajus the song of preservation and sama the song of destruction of the devas in the sun and construction of the devas in the moon. rik therefore is the song of the devas and sama the song of the pitris and yajua the intermediate song. the functions of the vedas must of course vary according to the standpoint. if you take the pitris, sama is their constructive song, and rik is their destructive note. the three vedas correspond to every trinity in nature and i request you will search for further information in the much abused puranas "of the various karmic agencies wielded by man in the way of moulding himself and surroundings, sound or speech is the

to the point of mastery over nature's finer forces. the theosophist, vol. xiii, pp. 229, 613 "the primal single sound (aum or om) is the highest uttered word of power and knowledge. it is verily as brahman itself. the regulation of the breath is the chiefest tapas-discipline. higher than the savitri is no mantra. higher than silence is truth. the creator stored the veritable essences of the three vedas in the three letters that make up the sacred word, in the three utterances that name and form the three worlds, and in the three parts of the veda-verse that invokes the sun. each part he milked from one veda. who so ponders on these, morning and evening, after having learnt the vedas previously, he verily studies the whole of the vedas every day. these are the gateway unto brahman. by repea

itual. worship of the devas or gods. f. the vedanta school has to do with non-duality. deals with the relation of atman in man to the logos. 3. there are four branches of knowledge to which h. p. b. specially refers s.d, i, 192. these four are probably those with which man has dealt the most, in this fourth round and fourth chain. compare s. d, i, 70, 95, 107, 227. the four noble truths. the four vedas. the four gospels. the four basic admissions. the four ready elements. the four grades of initiation. a. yajna vidya t he performance of religious rites in order to produce certain results. ceremonial magic. it is concerned with sound, therefore with the akasha or the ether of space. the "yajna" is the invisible deity who pervades space. perhaps this concerns the physical plane? b. mahavidya

ALICE A BAILEY05 THE LIGHT OF THE SOUL

oods makes this clear in his translation of the comment by veda vyasa which is here appended "passionless is the consciousness of being master on the part of one who has rid himself of thirst for either seen or revealed objects "the mind stuff (chitta) if it be rid of thirst for objects that are seen, such as women, or food or drink or power, if it be rid of thirst for the object revealed (in the vedas) such as the attainment of heaven or of the discarnate state or of resolution into primary matter if even when in contact with objects either supernormal or not, it be, by virtue of elevation, aware of the inadequateness of objects will have a consciousness of being master" the word "traditional" carries the student's thought away from that which is usually regarded as the object of sensuous

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ation god, in the person of krishna, says to him, with tenderness and understanding "let not fear nor confusion overcome thee, beholding my form so terrible! behold my former shape once more, thy fear gone, thy heart at rest" and then he goes on to tell him "this form of mine which thou hast seen is hard indeed to see! even the gods ever desire a sight of this form! nor can i be seen thus through vedas, penances, gifts, sacrifices, in the form which thou hast seen. but i can be known thus through single-hearted love, arjuna, and seen as i truly am, and entered, o consumer of the foe!"26 the word of recognition had gone forth, and the command to hear the christ had been given. jesus having returned "to his proper form" the descent from the mountain had to follow. then occurred what might be

BLAVATSKY H P ANTHROPOGENESIS

his race, as the seed, in which lies hidden the flower of next summer, was developed in the capsule of its parent flower; the parent may be but slightly different, but it still differs from its future progeny. the antediluvian ancestors of the present elephant and lizard were, perhaps, the mammoth and the plesiosaurus; why should not the progenitors of our human race have been the "giants" of the vedas, the voluspa, and the book of genesis? while it is positively absurd to believe the "transformation of species" to have taken place according to some of the more materialistic views of the evolutionists, it is but natural to think that each genus, beginning with the molluscs and ending with man, had modified its own primordial and distinctive forms "isis unveiled" vol. i, p. 153[[vol. 2, pag

like the sons of ad in ancient arabia. ad-ad, the "only one" and the first, was the ad-on or "lord" of syria and consort of ad-ar-gat or aster't, the syrian goddess. and gan-aeden (eden) or gandunia was babylonia and mesopotamia. in assyrian ak meant creator, the letter k pronounced kh (ah) gutturally. according to swedenborg's mysticism adam was not a man but a church) of primitive light. in the vedas ad-iti is the primitive light, the akasa of the phenomenal world[[vol. 2, page] 43 adam-adami. untouched by fruitless speculation. the only reference made to it was the brief conception of its diastolic and systolic property, of its periodical expansion or dilatation, and contraction. in the universe with all its incalculable myriads of systems and worlds disappearing and re-appearing in ete

itors or ancestors: the barhishad and the agnishwatta; or those possessed of the "sacred fire" and those devoid of it. hindu ritualism seems to connect them with sacrificial fires, and with grihasta brahmins in earlier incarnations: those who have, and those who have not attended as they should to their household sacred fires in their previous births. the distinction, as said, is derived from the vedas. the first and highest class (esoterically) the agnishwatta[[footnote(s "masonic review; cincinnati, june 1886, art "the cabbalah[[vol. 2, page] 78 the secret doctrine. are represented in the exoteric allegory as grihasta (brahman-householders) who, in their past births in other manvantaras having failed to maintain their domestic fires and to offer burnt sacrifices, have lost every right to

elves? the answer is difficult to comprehend, unless one is well acquainted with the philosophical metaphysics of a beginningless and endless series of cosmic re-births; and becomes well impressed and familiarised with that immutable law of nature which is eternal motion, cyclic and spiral, therefore progressive even in its seeming retrogression. the one divine principle, the nameless that of the vedas, is the universal total, which, neither in its spiritual aspects and emanations, nor in its physical atoms, can ever be at "absolute rest" except during the "nights" of brahma. hence, also, the "first-born" are those who are first set in motion at the beginning of a manvantara, and thus the first to fall into the lower spheres of materiality. they who are called in theology "the thrones" and

itive men, created by nature from the "heavenly man" all partake of the qualities of the "seven governors" or rulers, who loved man- their own reflection and synthesis. in the norse legends, one recognizes in asgard, the habitat of the gods, as also in the ases themselves, the same mystical loci and personifications woven into the popular "myths" as in our secret doctrine; and we find them in the vedas, the puranas, the mazdean scriptures and the kabala. the ases of scandinavia, the rulers of the world which preceded ours, whose name means literally the "pillars of the world" its "supports" are thus identical with the greek cosmocratores, the "seven workmen or rectors" of pymander, the seven rishis and pitris of india, the seven chaldean gods and seven evil spirits, the seven kabalistic se

the german materialists- than whom there are none worse. it is true that the divine babe, agni with the sanskrit-speaking race, who became ignis with the latins, is born from the conjunction of pramantha and arani (svastica) during the sacrificial ceremony. but what of that? twashtri (viswakarman) is the "divine artist and carpenter* and is also the father of the gods and of creative fire in the vedas. so ancient is the symbol and so sacred, that there is hardly an excavation made on the sites of old cities without its being found. a number of such terra cotta discs, called fusaiolos, were found by dr. schliemann under the ruins of ancient troy. both these forms[[diagram] and[[diagram] were excavated in great abundance, their presence being one more proof that the ancient trojans and thei

e divine voice, or primordial light, shekinah. in the puranas and hindu exotericism, vach (the voice) is the female logos of brahma- a permutation of aditi, primordial light. and if bath-kol, in jewish mysticism, is an articulate praeternatural voice from heaven, revealing to the "chosen people" the sacred traditions and laws, it is only because vach was called, before judaism, the "mother of the vedas" who entered into the rishis and inspired them by her revelations; just as bath-kol is said to have inspired the prophets of israel and the jewish high-priests. and both exist to this day, in their respective sacred symbologies, because the ancients associated sound or speech with the ether of space, of which sound is the characteristic. hence fire, water and air are the primordial cosmic tr

o illuminate, and[[hebrew (asha) is fire. in occultism "to kindle a fire" is synonymous to evoking one of the three great fire-powers, or "to call on god" in sanskrit osch or asch is fire or heat; and the egyptian word osiris is compounded (as shown by schelling) of the two primitives aish and asr, or a "fireenchanter" aesar in the old etruscan meant a god (being perhaps derived from asura of the vedas. aeswar and eswara are analogous terms, as dr. kenealy thought. in the bhagavad gita we read "iswara resides in every mortal being and puts in motion, by his supernatural power, all things which mount on the wheel of time" it is the creator and the destroyer, truly "the primitive fire was supposed to have an insatiable appetite for devouring. maximus of tyre relates that the ancient persians

the seeming confusion and contradiction in the various puranas, and at times in the same purana, about the same individual. vishnu- as the many-formed brahma, and as brahma (neuter- is one, and yet he is said to be all the 28 vyasas (vishnu purana "in every dvapara (third) age, vishnu, in the person of vyasa, divides the veda, which is one, into four and many portions. twenty-eight times have the vedas been arranged by the great rishis in the vaivasvata manvantara, in the dvapara yuga. and, consequently, twenty-eight vyasas have passed away. they who were all in the form of veda-vyasas, who were the vyasas of their respective eras (book iii, ch. iii "this world is brahma in brahma, from brahma. nothing further to be known" then, again "there were in the first manvantara seven celebrated so

manity itself, and especially the clergy, headed by the haughty, unscrupulous and intolerant roman church, which have begotten, given birth to, and reared in love the evil one; but this is a digression "the whole world of thought is reproached by the church with having adored the serpent. the whole of humanity 'incensed and at the same time stoned it' the zend avesta speaks of it as the kings and vedas do, as the edda and the bible. everywhere the sacred serpent, the naga, and its shrine and its priest; in rome it is the vestal who prepares its meal with the same care as she bestows on the sacred fire. in greece, aesculapius cannot cure without its assistance, and delegates to it his powers. everyone has heard of the famous roman embassy sent by the senate to the god of medicine and its re

cases is, the very entire essence and esse of the high intelligences condemned, by the undeviating law of karmic evolution, to reincarnate in this manvantara[[footnote(s* no one of these orders is distinct from the pitris or progenitors, as says manu (iii. 284 "the wise call our fathers vasus; our paternal grandfathers, rudras; our paternal great grandfathers, adityas; agreeably to a text of the vedas" or "this is an everlasting vedic text" in another translation* as now discovered by the late g. smith in the babylonian cylinder literature, it was the same in chaldean theogony. ishtar "eldest of heaven and of earth" below him the igaga or angels of heaven, and the anunnaki, or angels of earth. below these again various classes of spirits and "genii" called sadu, vadukku, ekimu, gallu- of

to create real human men (see our stanzas iii- x, et seq, and also berosus' account of primeval creation) time swallows its own fruitless work. then comes zeus- jupiter, who dethrones his father in his turn* jupiter the titan, is prometheus, in one sense* and varies from zeus, the great[[footnote(s[[footnote continued from previous page] orientalist says "the attributes ascribed to varuna (in the vedas) impart to his character a moral elevation and sanctity far surpassing that attributed to any other vedic deity" but to understand correctly the reason of his fall, like that of uranos, one has to see in every exoteric religion the imperfect and sinful work of man's fancy, and also to study the mysteries which varuna is said to have imparted to vasishta. only "his secrets and those of mitra

ul work of man's fancy, and also to study the mysteries which varuna is said to have imparted to vasishta. only "his secrets and those of mitra are not to be revealed to the foolish* kronos is not only[[chronos, time, but also, as breal showed in his hercule et cacus (p. 57, comes from the root kar "to make, to create" whether breal and decharme, who quotes him, are as right in saying that in the vedas kronan is a creative god, we have our doubts. breal probably meant karma, or rather visva-karma, the creative god, the "omnificent" and the "great architect of the world* the titanic struggle, in theogony at least, is the fight for supremacy between the children of uranos and gaia (or heaven and earth in their abstract sense, the titans, against the children of kronos, whose chief is zeus. i

found out and closely adhered to during the process of interpretation. for, it is either symbolical (archaic mode of thought, emblematical (a later though very ancient mode of thought, parabolical (allegory, hieroglyphical, or again logo-grammical- the most difficult method of all, as every letter, as in the chinese language, represents a whole word. thus, almost every proper name, whether in the vedas, the "book of the dead" or the bible (to a degree, is composed of such logograms. no one who is not initiated into the mystery of the occult religious logography can presume to know what a name in any ancient fragment means, before he has mastered the meaning of every letter that composes it. how is it to be expected that the merely profane thinker, however great his erudition in orthodox sy

n the deluge (see the last pages of vol. i "isis unveiled" atlantis) the symbols of the dragons and "war in heaven" have, as already stated, more than one significance; religious, astronomical and geological events being included in the one common allegory. but it had also a cosmological meaning. in india the dragon story is repeated in one of its forms in the battles of indra with vritra. in the vedas this ahi-vritra is referred to as the demon of drought, the terrible hot wind. indra is shown to be constantly at war with him; and with the help of his thunder and lightning the god compels ahi-vritra to pour down in rain on earth, and then slays him. hence, indra is called the vritra-han or "the slayer of vritra" as michael is called the conqueror and "slayer of the dragon" both these "ene

xxii. the symbolism of the mystery-names iao and jehovah, with their relation to the cross and circle. 536 cross and circle. 545 the fall of the cross into matter. 553- xxiii. the upanishads in gnostic literature. 563- xxiv. the cross and the pythagorean decade. 573- xxv. the mysteries of the hebdomad. 590 saptaparna. 590 the tetraktis in relation to the heptagon. 598 the septenary element in the vedas. it corroborates the occult teaching concerning the seven globes and the seven races. 605 the septenary in the exoteric works. 611 seven in astronomy, science and magic. 618 the seven souls of the egyptologists. 630[[vol. 2, page 449] book ii- part ii- esoteric tenets corroborated in every scripture. in view of the strangeness of the teachings, and of many a doctrine which from the modern sc

and theogony are to be viewed as caricatures of the original images, how much more so the myths in the hebrew genesis in the sight of those, for whom they are no more divine revelation or the word of god, than hesiod's theogony is for mr. gladstone "the poetry it (the rig veda) contains appears to me, on the contrary" says barth "to be of a singularly refined character and[[vol. 2, page] 451 the vedas written by initiates. artificially elaborated, full of allusions and reticences, of pretensions) to mysticism and theosophic insight, and the manner of its expression is such as reminds one more frequently of the phraseology in use among certain small groups of initiated, than the poetic language of a large community("the religions of india" p. xiii) we will not stop to enquire of the critic

semitic milton was the inexhaustible source from which evangelists and apostles, or the men who wrote in their names, borrowed their conceptions of the resurrection, judgment, immortality, perdition, and of the universal reign of righteousness under the eternal dominion of the son of man. this evangelical plagiarism culminates in the revelation of john, which adapts the visions[[vol. 2, page] 483 vedas, once universal. of enoch to christianity, with modifications in which we miss the sublime simplicity of the great master of apocalyptic prediction, who prophesied in the name of the antediluvian patriarch (int. xxxv "antediluvian" truly; but if the phraseology of the text dates hardly a few centuries or even millenniums before the historical era, then it is no more the original prediction o

l for ever bless god the everlasting king" who will reign over them[[vol. 2, page] 484 the secret doctrine. the fall of a god into generation. nowhere is the metaphysical truth more clear, when explained esoterically, or more hidden from the average comprehension of those who instead of appreciating the sublimity of the idea can only degrade, than in the upanishads, the esoteric glossaries of the vedas. the rig-veda, as guignault characterized it "is the most sublime conception of the great highways of humanity" the vedas are, and will remain for ever, in the esotericism of the vedanta and the upanishads "the mirror of the eternal wisdom" for over sixteen centuries the new masks, forced on the faces of the old gods, have screened them from public curiosity, but they have finally proved a m

ent aryans based their religious conceptions on no higher thought than the physiological. but it is not so, and the very spirit of vedic philosophy is against such an interpretation. and if, as decharme himself confesses "this idea of the creative power of fire is explained at once by the ancient assimilation of the human soul to a celestial spark" as shown by the imagery often made use of in the vedas when speaking of arani, it would mean something higher than simply a gross sexual conception. a hymn to agni in the veda is cited as example "here is the pramantha, the generator is ready. bring the mistress of the race (the female arani. let us produce agni by attrition, according[[footnote(s* the italics are ours; they show how assumptions are raised to laws in our day[[vol. 2, page] 527 t

ual significance, this in no way mars the original purity of the image. the subjective had been transformed into the objective; spirit had fallen into matter. the universal kosmic polarity of spirit-substance had become, in human thought, the mystic, but still sexual union of spirit and matter, and had thus acquired an anthropomorphic colouring which it had never had in the beginning. between the vedas and the puranas there is an abyss of which both are the poles, like the seventh (atmic) and the first or lowest principle (the physical body) in the septenary constitution of man. the primitive, purely spiritual language of the vedas, conceived many decades of millenniums earlier, had found its purely human expression for the purpose of describing events taking place 5,000 years ago, the dat

BLAVATSKY H P COSMOGENESIS

that no theosophical book acquires the least additional value from pretended authority. in etymology adi, and adhi budha, the one (or the first) and "supreme wisdom" is a term used by aryasanga in his secret treatises, and now by all the mystic northern buddhists. it is a sanskrit term, and an appellation given by the earliest aryans to the unknown deity; the word "brahma" not being found in the vedas and the early works. it means the absolute wisdom, and "adi-bhuta" is translated "the primeval uncreated cause of all" by fitzedward hall. aeons of untold duration must have elapsed, before the epithet of buddha was so humanized, so to speak, as to allow of the term being applied to mortals and finally appropriated to one whose unparalleled virtues and knowledge caused him to receive the tit

the wife of an unimportant pharaoh, has turned out, thanks to an inscription found on an amulet hung on his neck, to be that of sesostris- the greatest king of egypt[[vol. 1, page] xxx introductory. own conclusions, which may be very "scientific" in the sight of oriental scholars, but yet very wide of the mark of actual truth. the conflicting views on the subject of chronology, in the case of the vedas, of the various eminent philologists and orientalists, from martin haug down to mr. max muller himself, are an evident proof that the statement has no historical basis to stand upon "internal evidence" being very often a jack-o'lantern, instead of a safe beacon to follow. nor has the science of modern comparative mythology any better proof to show, that those learned writers, who have insist

whatever department of exact science, will be permitted to regard these teachings seriously. they will be derided and rejected a priori in this century; but only in this one. for in the twentieth century of our era scholars will begin to recognize that the secret doctrine has neither been invented nor exaggerated, but, on the contrary, simply outlined; and finally, that its teachings antedate the vedas* have not the latter been derided, rejected, and[[footnote(s* lun yu( i a) schott "chinesische literatur" p. 7 "life of confucius" p. 96* this is no pretension to prophecy, but simply a statement based on the knowledge of facts. every century an attempt is being made to show the world that occultism[[footnote continued on next page[[vol. 1, page] xxxviii introductory. called "a modern forger

ny of, and a dialect derived from, the greek, according to lempriere and other scholars? about 1820, prof. max muller tells us, the sacred books of the brahmans, of the magians, and of the buddhists "were all but unknown, their very existence was doubted, and there was not a single scholar who could have translated a line of the veda. of the zend avesta, or. of the buddhist tripitaka, and now the vedas are proved to be the work of the highest antiquity whose 'preservation amounts almost to a marvel (lecture on the vedas. the same will be said of the secret archaic doctrine, when proofs are given of its undeniable existence and records. but it will take centuries before much more is given from it. speaking of the keys to the zodiacal mysteries as being almost lost to the world, it was remar

ngs, are left, but all such terms are rendered in their sanskrit form. needless to remind the reader that these are, in almost every case, the late developments of the later language, and pertain to the fifth root-race. sanskrit, as now known, was not spoken by the atlanteans, and most of the philosophical terms used in the systems of the india of the post-mahabharatan period are not found in the vedas, nor are they to be met with in the original stanzas, but only their equivalents. the reader who is not a theosophist, is once more invited to regard all that which follows as a fairy tale, if he likes; at best as one of the yet unproven speculations of[[vol. 1, page] 24 the secret doctrine. dreamers; and, at the worst, as an additional hypothesis to the many scientific hypotheses past, pres

urth stage of symbolism, when the symbols became the glyphs of the generative powers on the physical plane- stanza i- continued. 2. time was not, for it lay asleep in the infinite bosom of duration (a[[footnote(s* it is stated in book ii, ch. viii, of vishnu purana "by immortality is meant existence to the end of the kalpa" and wilson, the translator, remarks in a footnote "this, according to the vedas, is all that is to be understood of the immortality (or eternity) of the gods; they perish at the end of universal dissolution (or pralaya" and esoteric philosophy says: they "perish" not, but are reabsorbed[[vol. 1, page] 37 time and universal mind (a) time is only an illusion produced by the succession of our states of consciousness as we travel through eternal duration, and it does not ex

nts of the dhyani-buddhas (of whom vide infra) during every round and race. out of the seven truths and revelations, or rather revealed secrets, four only have been handed to us, as we are still in the fourth round, and the world also has only had four buddhas, so far. this is a very complicated question, and will receive more ample treatment later on. so far "there are only four truths, and four vedas- say the hindus and buddhists. for a similar reason irenaeus insisted on the necessity of four gospels. but as every new root-race at the head of a round must have its revelation and revealers, the next round will bring the fifth, the following the sixth, and so on (b "paranishpanna" is the absolute perfection to which all existences attain at the close of a great period of activity, or maha

, as also in the hebrew and all other alphabets, every letter has its occult meaning and its rationale; it is a cause and an effect of a preceding cause and a combination of these very often produces the most magical effect. the vowels, especially, contain the most occult and formidable potencies. the mantras (esoterically, magical rather than religious) are chanted by the brahmins and so are the vedas and other scriptures. the "army of the voice" is the prototype of the "host of the logos" or the "word" of the sepher jezirah, called in the secret doctrine "the one number issued from no-number- the one eternal principle. the esoteric theogony begins with the one, manifested, therefore not eternal in its presence and being, if eternal in its essence; the number of the numbers and numbered

y he feeds on the sweat of the mother's body. he fills himself with her breath and refuse. therefore, she rejected him" thus the "rejected son" being our sun, evidently, as shown above, the "sun-sons" refer not only to our planets but to the heavenly bodies in general. himself only a reflection of the central spiritual sun, surya is the prototype of all those bodies that evolved after him. in the vedas he is called loka-chakshuh "the eye of the world (our[[footnote(s[[footnote continued from previous page] author of "maconnerie occulte "occult sciences having discovered through astronomical calculations that the number of the planets must be seven, the ancients were led to introduce the sun into the scale of the celestial harmonies, and make him occupy the vacant place. thus, every time th

es. he is called indifferently the son of dyaus and of aditi, because no distinction is made with reference to, or scope allowed for, the esoteric meaning. thus he is depicted as drawn by seven horses, and by one horse with seven heads; the former referring to his seven planets, the latter to their one common origin from the one cosmic element. this "one element" is called figuratively "fire" the vedas (aitareya-brahmana of haug also; p. i) teach "that the fire verily is all the deities (narada in anugita. the meaning of the allegory is plain, for we have both the dzyan commentary and modern science to explain it, though the two differ in more than one particular. the occult doctrine rejects the hypothesis born out of the nebular theory, that the (seven) great planets have evolved from the

on; that i can give you (only) a general view, but that i dare not nor will i enter upon details" wrote one of the teachers to the author of "esoteric buddhism[[vol. 1, page] 165 an authoritative letter. what was revealed was merely the esoteric lining of that which is contained in almost all the exoteric scriptures of the world-religions- pre-eminently in the brahmanas, and the upanishads of the vedas and even in the puranas. it was a small portion of what is divulged far more fully now in the present volumes; and even this is very incomplete and fragmentary. when the present work was commenced, the writer, feeling sure that the speculation about mars and mercury was a mistake, applied to the teachers by letter for explanation and an authoritative version. both came in due time, and verba

necessary for the formation of the divine soul, as he is ignorant of the secret name, the ineffable or incommunicable name of the kabalists* the spirit of matter and concupiscence "kamarupa" minus "manas" mind* see franck's "codex nazaraeus" and dunlap's "sod, the son of the man* codex nazaraeus, ii, 233* this mano of the nazarenes strangely resembles the hindu manu, the heavenly man of the "rig vedas "i am the true vine, and my father is the husbandman (john xv, 1* with the gnostics, christ, as well as michael who is identical with him in some respects, was the "chief of the aeons[[vol. 1, page] 196 the secret doctrine. rebellious angels do, and about what they are consulting* they say 'let us call for the world, and let us call the 'powers' into existence" the genii are the principes, t

gious ceremony, whereas the more civilized nations consider it as a mere animal function. compare the western views and practice in these matters with the institutions of manu in regard to the laws of grihasta and married life. the true brahmin is thus indeed "he whose seven forefathers have drunk the juice of the moon-plant (soma" and who is a "trisuparna" for he has understood the secret of the vedas. and, to this day, such brahmins know that, during its early beginnings, psychic and physical intellect being dormant and consciousness still undeveloped, the spiritual conceptions of that race were quite unconnected with its physical surroundings. that divine man dwelt in his animal- though externally human- form; and, if there was instinct in him, no self-consciousness came to enlighten th

meanwhile it is evident that "the man-plant" saptaparna, thus refers to the seven principles, and man is compared to the seven-leaved plant of this name* so sacred among buddhists. for further details as to saptaparna and the importance of the number seven in occultism, as well as in symbology, the reader is referred to part ii, book ii, on symbolism: sections on "saptaparna "the septenary in the vedas" etc. etc[[footnote(s* the egyptian allegory in the "book of the dead" already mentioned, the hymn that relates to the reward "of the soul" is as suggestive of our septenary doctrine as it is poetical. the deceased is allotted a piece of land in the field of aanroo, wherein the manes, the deified shades of the dead, glean, as the harvest they have sown by their actions in life, the corn seve

nity in what may be called one aspect of nature- called by some, very unscientifically, though it may be so de facto "one-dimensional space[[footnote(s* it is a vedic teaching that "there are three earths corresponding to three heavens, and our earth (the fourth) is called bhumi" this is the explanation given by our exoteric western orientalists. but the esoteric meaning and allusion to it in the vedas is that it refers to our planetary chain, three "earths" on the descending arc, and three "heavens" which are the three earths or globes also, only far more ethereal, on the ascending or spiritual arc: by the first three we descend into matter, by the other three we ascend into spirit; the lower one, bhumi, our earth, forming the turning point, so to say, and containing potentially as much o

ossession of a master-key to enable the student to get at their full meaning. the reason for this i venture to state here as i learned it from a master. the name "upanishads" is usually translated "esoteric doctrine" these treatises form part of the sruti or "revealed knowledge" revelation, in short, and are generally attached to the brahmana[[vol. 1, page] 270 the secret doctrine. portion of the vedas* as their third division. there are over 150 upanishads enumerated by, and known to, orientalists, who credit the oldest with being written probably about 600 years b.c; but of genuine texts there does not exist a fifth of the number. the upanishads are to the vedas what the kabala is to the jewish bible. they treat of and expound the secret and mystic meaning of the vedic texts. they speak

ddha's life. it says that the upanishads were originally attached to their brahmanas after the beginning of a reform, which led to the exclusiveness of the present caste system among the brahmins, a few centuries after the invasion of india by the "twice-born" they were complete in those days, and were used for the instruction of the chelas who were preparing for their initiation[[footnote(s "the vedas have a distinct dual meaning- one expressed by the literal sense of the words, the other indicated by the metre and the swara- intonation- which are as the life of the vedas. learned pundits and philologists of course deny that swara has anything to do with philosophy or ancient esoteric doctrines; but the mysterious connection between swara and light is one of its most profound secrets (t

and the swara- intonation- which are as the life of the vedas. learned pundits and philologists of course deny that swara has anything to do with philosophy or ancient esoteric doctrines; but the mysterious connection between swara and light is one of its most profound secrets (t. subba row, five years of theosophy, p. 154[[vol. 1, page] 271 occultism in the upanishads. this lasted so long as the vedas and the brahmanas remained in the sole and exclusive keeping of the temple-brahmins- while no one else had the right to study or even read them outside of the sacred caste. then came gautama, the prince of kapilavastu. after learning the whole of the brahmanical wisdom in the rahasya or the upanishads, and finding that the teachings differed little, if at all, from those of the "teachers of

himalaya* the disciple of the brahmins, feeling indignant because the sacred wisdom was thus withheld from all but the brahmins, determined to save the whole world by popularizing it. then it was that the brahmins, seeing that their sacred knowledge and occult wisdom was falling into the hands of the "mlechchhas" abridged the texts of the upanishads, originally containing thrice the matter of the vedas and the brahmanas together, without altering, however, one word of the texts. they simply detached from the mss. the most important portions containing the last word of the mystery of being. the key to the brahmanical secret code remained henceforth with the initiates alone, and the brahmins were thus in a position to publicly deny the correctness of buddha's teaching by appealing to their u

oms in their functional duties, and the focus within which they again meet in their seventh essence every eleventh year. he who tells thee he has seen the sun, laugh at him* as if he had said that the sun moves really onward on his diurnal path (xxiii "it is on account of his septenary nature that the sun is spoken of by the ancients as one who is driven by seven horses equal to the metres of the vedas; or, again, that, though he is identified with the seven "gaina (classes of being) in his orb, he is distinct from them* as he is, indeed; as also that he has seven rays, as indeed he has (xxv "the seven beings in the sun are the seven holy ones, self-born from the inherent power in the matrix of mother substance. it is they who send the seven principal forces, called rays, which at the begi

d other psychic manifestations were, to be finally appropriated by its ex-traducers without the least acknowledgment or thanks. nitrogen has added considerably to chemical knowledge, but its discoverer, paracelsus, is to this day called a "quack[[footnote(s[[footnote continued from previous page] of ether to akasa may be defined by applying to both akasa and ether the words said of the god in the vedas "so himself was indeed (his own) son" one being the progeny of the other and yet itself. this may be a difficult riddle to the profane, but very easy to understand for any hindu- though not even a mystic* national reformer, january 9th, 1887. article "phreno-kosmo-biology" by dr. lewins[[vol. 1, page] 298 the secret doctrine. how profoundly true are the words of h. t. buckle, in his admirabl

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

s, things that man is not permitted to tell" 2 corinthians 12: 2-4 again, this is paralleled by many of today's accounts of extraterrestrial abductees who have told of being taken into other dimensions of reality by ets, sometimes in their body, sometimes out of it. st paul and the prophet called enoch speak of seeing many heavens when they were 'taken up; this corresponds with the stories in the vedas, the ancient holy books of india which were written in the original sanskrit language. these describe seven higher planes and seven lower planes around this planet. some people still talk of being in 'seventh heaven' when something wonderful happens to them. one of these 'planes' is our third dimension and just above us vibrationally is the level which has manipulated us. in the book of enoc

1942 to 1951 and this involved reported landings, sightings, ufo crashes, human abductions, and ets captured by the government. this could all quite easily be disinformation because there is so much of that in the ufo scene. but the report did contain many interesting points. it said that the language of the captured ets was similar to sanskrit, the ancient language of the indian holy texts, the vedas, which contain many references to what appear to be spacecraft and flying machines known as the vimanas and to extraterrestrial 'gods. the grudge report said that the nourishment absorbed by the ets they examined was based on chlorophyll, which (as is now known) exists throughout what we call space and not just on earth. in the vedas, there is considerable importance given to a plant known a

a war in the heavens, possibly a war between extraterrestrial civilisations for control of this galaxy. i feel this relates to the struggle between two consciousness streams on the fourth dimension, for the control of this one. lemuria was the creation of one of these streams, atlantis the work of the other. it has been a long and bitter battle with humanity as the pawns in the middle. the indian vedas contain stories that could easily describe a high tech battle in the skies. those who are more evolved technologically do not have to be more evolved spiritually. the development of the atomic bomb is a case in point. developing the bomb was brilliant technologically. dropping it was the very opposite of spirituality. so i find it quite feasible that all hell broke loose in parts of this gal

DAVID ICKE CHILDREN OF THE MATRIX

er his personal name of gin-ukus or gin-ukussi in egypt- thus relating to his title king gin or guni and the variant, gani, in mesopotamian inscriptions, particularly in babylonian.13 the title ukus or ukussi in egypt means that he was a descendant of the first sumerian king, ukusi of ukhu (meaning sun hawk city) and also the first aryan (hybrid) king in the indian epics and their holy books, the vedas, which use the solar title of ikshwaku or ukusi of ukhu.14 all these kings of the sumer empire were given "solar titles" because of the obsession and emphasis on the worship of the sun and the symbolism of the sun as god. indeed it is extremely likely that horus or haru, the egyptian son of god and a mirror of the much later "jesus, came from the sumerian word, hu or ha, meaning hawk. the ha

ian empire (figure 14).35 according to sir laurence gardner, the spokesman of the ancient imperial court of the royal dragon and order, barat-anna (great mother of the fire stone) symbolised the wife of anu, the chief of the sumerian reptilian gods called the anunnaki (see www.nexusmagazine.com/ringlordsl.html http. names very similar to barat and barati can be found in the indian holy books, the vedas, because these accounts were inspired by the same sumerian (aryan) and atlantean/lemurian sources. the later romans, another empire based on the sumerian/atlantean knowledge and bloodlines, knew barati as "fortune, a reference to barati's legend as the goddess of fortune.36 they symbolised and described her in the same way the phoenicians did with barati and the british do with britannia. th

e naacals or naga mayas("serpents) from the continent of lemuria-mu had travelled to india via burma to establish a colony there. churchward put the texts together in years of painstaking work and revealed how they described the destruction of mu, the motherland, and how the naga mayas or nagas had travelled to india.8 the vedic scholar david frawley explains how the ancient hindu holy books, the vedas, reveal that the earliest royal bloodlines of india, the priest-kings, descend from the bhrigus who arrived from a place across the sea. the bhrigus were an order of adepts initiated into the ancient knowledge. frawley says in his book, gods, sages, and kings: vedic secrets of ancient civilization (passage press, salt lake city, utah, 1991) that the monarchs of these bloodlines included the

al importance of the goddess to the reptilians. l.a. waddell first began the dragon queens 151 to see the connections between apparently unconnected people and events during his early days in india while studying hindu history and mythology. he noticed that eindri, the name used in the edda text for the european and norse "god" called thor, was remarkably close to the hindu god, indra. the indian vedas, which were inspired by the lemurian and sumerian legends and accounts, describe indra as tall, fair, invincible, and armed with a bolt. this is how eindri or thor is described in the edda and waddell concluded from considerable research that the european god, thor, and the hindu god, indra, were the same person, and that this guy was also the first "aryan" king of sumer. the vedas connect i

s a major figure in ancient myths. one of the older names for wodan (also wotan or woden) is bodo or bauta. this corresponds with the sumerian name of budu, butu, or budun, which means "the serpent footed".28 in waddell's translation of the edda, wodan was an aboriginal chief of a moon and serpent-dragon cult seeking to defeat the nordic-aryans of thor-indara. we find the same story in the indian vedas attributed to indra, their name for thor-indara, who was said to have battled with budhnya or "the bottom. budhnya was known as "the great serpent of the bottom or deep."29 this was the puthon or python of the greeks, says waddell. budhnya and wodan are the same character. in india, wednesday or "wodens-day" is known as budh!30 interesting how close that is to buddha, and, according to wadde

ipation of bombing by aeroplanes, red-hot missile projections, the belching forth of fire and poisonous clouds of smoke. he says it vividly suggests the "hellish methods of destruction in modern warfare" and this is in line with sumerian accounts of battles involving the anunnaki. in parts of the edda and in sumerian and hittite seals, both el and balder are given "wings (figure 27. in the indian vedas you have accounts of the gods warring in the sky. it suggests a credible explanation for the ancient ruins that indicate they were destroyed by some kind of high-tech, even nuclear, weaponry. the edda tells how thor won the victory against the serpent cult and this is known as the "harrying of hell [el" in welsh traditions. a key moment was when prince cain, miok or michael, the son of thor

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1964. gayatri mantra the most famous and powerful mantra( power sound prayer) of hinduism. it is said to have been revealed to the great sage vishwamitra, preceptor of prince rama of the ramayana religious epic. its origin, however, is believed to have been the supreme creative force brahma, before the vedic scriptures were revealed. thus the gayatri mantra has been named vedamata (mother of the vedas. every devout brahmin is required to perform the gayatri mantra each morning and evening. the mantra is addressed to the sun as savitri, personified as a goddess, wife of brahma. the mantra translates roughly as earth, sky, heaven, we meditate on these and the ineffable light and power of the resplendent sun, may it guide our understanding. the three regions of earth, sky, and heaven are als

in america. philadelphia, penn: westminster press, 1967. independent voice see direct voice independent writing see direct writing india many occult beliefs and practices stem from the complex religious and mystical concepts of india and her people. it might be said that the mysticism of the hindus was a reaction against the austere religion and practical ceremonial of the sacred scriptures, the vedas. if its trend were summarized it might justly be said that the vedas point champion detachment; the pantheistic identification of the subject and object, worshiper and worship, aimed at ultimate absorption in the infinite; inculcating transcendence from the material world through the most minute self-examination, the cessation of physical powers; and belief in the spiritual guidance of the g

into retirement in a lonely place, carrying with him his sacred fire, and the instruments necessary for his daily sacrifices. scantily clothed, the anchorite lived entirely on food growing wild in the forest.roots, herbs, wild grain, and similar primitive nourishment. he was not permitted to accept gifts unless absolutely necessary. his time was spent in studying the metaphysical portions of the vedas under the guidance of a guru, in making offerings, and in practicing austerities with the object of producing entire indifference to worldly desires. in this way he fitted himself for the final and most exalted order, that of religious mendicant or bhikshu. this consisted solely of meditation. he took up his abode at the foot of a tree in entire solitude and only once a day at the end of his

abode at the foot of a tree in entire solitude and only once a day at the end of his labors might he go near the dwellings of men to beg a little food. in this way he waited for death, neither desiring extinction nor existence, until at length it reached him, and was absorbed in the eternal brahma. the doctrines of brahmanism are to be found in the vedanta philosophic system, which recognizes the vedas, a collection of ancient sanskrit hymns, as the revealed source of religious belief through the visions of the ancient rishis or seers. the upanishads are later scriptures (after 1000 b.c.e. the vedas and upanishads are the most widely accepted holy writings in india. a large number of later writings are also accepted by various groups as sacred scripture. among the most popular of these lat

kapila (ca. sixth century b.c.e) celebrated hindu sage and founder of the sankya school of philosophy. he is believed by some hindus to be the god vishnu in the fifth of his 24 incarnations. the sankya system seeks to explain the creation of the phenomenal universe and the part played by spirit and matter (purusha and prakriti) and to harmonize rational analysis and the religious authority of the vedas. it is the oldest of the hindu philosophical systems and is regarded as the cornerstone of hindu philosophy. the yoga system popularized in the yoga sutras of the sage patanjali (ca. 200 b.c.e) is based on the sankya system. sources: bahadur, krishna prakash. the wisdom of saankhya. new delhi, india: sterling, 1978. prabhupada, swami a. c. bhaktivedanta. teachings of lord kapila: the son of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

se is said to be formed from divine vibration, a concept echoed in the judeo-christian concepts of divine utterance preceding creation. and god said, let there be light (gen. 1:3) and in the beginning was the word, and the word was with god, and the word was god (john 1:1. the use of mantras can also be found in buddhist tantrism, known as vairayana. the verses of the hindu sacred scriptures, the vedas (veda means knowledge, are regarded as mantras, because they have been transmitted from a divine source, rather like the christian concept of the bible as having power as the word of god. hindus, however, also believe that words and phrases have special powers as expressions of the hidden forces of nature. the vibrations of molecules which create the particular sounds of the mantras are thou

thing in the universe has an exact relationship. everything has its natural name, the sound produced by the action of the moving forces from which it is constructed. thus, anyone who is able to utter the natural name of anything with creative force can bring into being the thing which has that name. the most well-known mantra is the trisyllable a-u-m, which precedes and concludes reading from the vedas and is chanted as an individual mantra or magical prayer. hindu tradition says it is the origin of all sound, and initially came to those sages who reached the highest state of spiritual development. the three syllables are associated with the processes of creation, preservation, and dissolution and with the three states of consciousness (dreaming, deep sleep, and waking. manson, charles m

seph. la divination. paris: e. flammarion, 1927. la magie. paris: e. flammarion, 1922. les phenomenes psychiques (metapsychical phenomena. london: duckworth, 1905. maya a term used in hinduism to denote the illusory nature of the world or empirical reality. it is to be distinguished from delusion, since it implies that there is something present, although not what it seems to be. according to the vedas, the ancient scriptures of india, the divine infinity of brahman (impersonal absolute) or brahma (creative god) is real and is present in empirical reality but is veiled by the illusory power of maya. mayavi-rupa according to theosophy and drawing on hindu religious insights, the mayavi-rupa is the invisible part of the physical body. its appearance is exactly similar to that of the physical

eto citra will remain a site of pilgrimage well into the twenty-first century. sources: faricy, robert, and luciano pecoraio. mary among us: the apparitions at oliveto citra. stubenville, ohio: franciscan university press, 1989. om (or aum) a sanskrit word of special sanctity in the hindu religion, generally interchangable with aum. it is pronounced at the beginning and end of every lesson in the vedas (ancient scriptures) and is also the introductory word of the puranas (religious works embodying legends and mythology. the katha- upanishad states: whoever knows this syllable obtains whatever he wishes. there are various accounts of its origin; one that it is the term of assent used by the gods and possibly an old contracted form of the sanskrit word evam meaning thus. the manu- sangita (l

ha- upanishad states: whoever knows this syllable obtains whatever he wishes. there are various accounts of its origin; one that it is the term of assent used by the gods and possibly an old contracted form of the sanskrit word evam meaning thus. the manu- sangita (laws of manu, a religious work of social laws, states the word was formed by brahma himself, who extracted the letters a-u-m from the vedas. om is also the name given by the hindus to the spiritual sun, as opposed to surya, the natural sun. omarr, sydney (1926) u.s. astrologer born on august 5, 1926. he served with the air force in the pacific during world war ii. after predicting the death of president roosevelt, the armed forces radio assigned him to a horoscope show; he thus became the first official astrologer in u.s. army h

book is possibly a revision of one of the hindu upanishads. oupnekhata is probably from a nineteenth-century german translation titled das oupnekhat; die aus den veden zusammengefasste lebre von dem brahm (dresden, 1882, derived from an earlier latin edition of 1801. there is no single upanishad book of secrets. all the upanishads contain the esoteric wisdom of hindu metaphysics (derived from the vedas) comparable forms of meditation are also found in various hindu yoga treatises and in the bhagavad- gita, a hindu scripture derived from the mahabharata, a religious epic. our lady of endor coven our lady of endor coven was an early semipublic satanic group, which grew out of the appearance of satanas, the horned god, to herbert arthur sloane of toledo, ohio. sloane was a child at the time

witches do. new york: coward, mc- cann& geoghegan, 1971. lewis, james r. encyclopedia of astrology. detroit: gale research, 1994. spicer, dorothy gladys. the book of festivals. new york: womans press, 1937. soma a term found in the hymns of the rig-veda, one of the four sacred scriptures of ancient india (the others are the sama veda, yajur veda, and artharva veda. the essential teachings of the vedas were recast in the form of the upanishads, of which there are 108 principal scriptures and a number of minor ones. the ninth chapter of the rig-veda comprises 114 verses in praise of soma, the ambrosia of the gods and the elixir of immortality. it is clear that soma was also an intoxicating drink (possibly made from the milk-weed asclepias acida described in the yajur veda as a dark, sour cr

through the ages. this book, together with the amalgamation of the theosophical society with the arya samaj of swami dayananda saraswati in 1878, stimulated new interest in the society. in 1879 blavatsky and olcott toured india, establishing new contacts and developing an aura of the mystic east. india was traditionally associated with the supernormal feats of yogis and the esoteric wisdom of the vedas and upanishads. although swami dayananda proved to be something of a disappointment, due to being a social reformer rather than a repository of the prized miraculous feats of yoga, extraordinary events surrounded blavatsky over the next few years in india and reports on them attracted widespread support for the theosophical society. olcott s tour of ceylon and acceptance of buddhism helped t

ia, which had been the most important in defining the general perspective of that set of religions generally referred to as hinduism. transmitted to the west in the nineteenth century, they became a major source for contemporary belief in karma and reincarnation, and through theosophy were integrated into the teaching of western occult thought. the first era of indian thought was built around the vedas, writings which suggest that india s ancient culture was built around the celebration of nature, the activity of the deities in the world, and the propitiation of the gods in acts of devotion, temple sacrifice, and the following of rules. the upanishads represent a radical shift in perspective that developed around 1000 b.c.e. the authors of the upanishads launched a search for the unifying

the upanishads represent a radical shift in perspective that developed around 1000 b.c.e. the authors of the upanishads launched a search for the unifying reality behind the visible universe. there are 13 principle upanishads, which summarize the whole of the teachings, and numerous lesser supportive docu- encyclopedia of occultism& parapsychology. 5th ed. upanishads 1613 ments. they critique the vedas and are often referred to as the vedanta, or end of the vedas. rather than outward acts of temple worship, the upanishads call for an inward search for the ultimate principle of reality (called brahman) and a mystical union with that principle. brahman is the source of the visible world that goes through a continuous process of being created, sustained, and destroyed. brahman is hidden by ma

with many cures. in 1873, with her husband, she formed the hungarian spiritualist association of which they became the first presidents. her books included: spirit, force and matter (1869, studies on the spirit world (1874, from my life (1900, and pictures from the beyond (1905. vaughan, thomas encyclopedia of occultism& parapsychology. 5th ed. 1630 vedanta vedanta is the highest teaching of the vedas (veda means knowledge, the ancient sanskrit scriptures of india. there are four vedas: the rig-veda, the yajur-veda, the sama-veda, and the artharva-veda, which are comprised of hymns, ritual texts, and philosophical treaties that are regarded as divine revelation. vedanta is considered one of the six darshanas (viewpoints) of orthodox hinduism. however, it is not simply a formal instruction

3, swami vivekananda appeared like an eastern comet in the western spiritual sky and made a startling appearance at the parliament of religions at the chicago world s fair. with him, he brought news of yoga and vedanta; since then, yoga has taken solid root in the western soil, with an estimated 2 million participants outside india. vedanta, on the other hand, has remained relatively unknown. the vedas, completed between 1500.500 b.c.e, were originally an oral tradition, later codified in scriptures called the upanishads (meaning nearness to wisdom. of the 108 upanishads, created between 900.500 b.c.e, some ten out of twelve books are regarded as the principle ones. the vedanta, like the new testament of the bible, not only serves as the end of the upanishads but the culmination of the scr

lectured on hinduism at the world parliament of religions held in chicago. the swami founded the vedanta society of new york in 1896, followed by the vedanta society of san francisco in 1900. swami vivekananda became the foremost interpreter of yoga and hinduism in western countries, basing his teachings on the inspiration of his master sri ramakrishna. vedanta comprises the supreme wisdom of the vedas, the ancient sanskrit scriptures of india, together with the upanishads, which derived from them. this wisdom is manifest as a revelatory experience after following spiritual disciplines (such as the various forms of yoga) in conjunction with scripture study under the guidance of a qualified guru or teacher. there are now some sixteen vedanta centres in the united states which form branches

ranavira, who lived during the same era. ranavira, who also operated as a clairvoyant seer, concentrated on the astrological correlated to compatible personal relationships, female astrology, and psychological astrology. ranavira appears to be the fountainhead of indian astrology s continued interest in applying astrology to predicting successful marriages. astrology emerged in the context of the vedas, the ancient holy writings of the indian people, which through the vedic hymns offered a positive worldview oriented to nature and the pastoral agricultural life. astrology, also called joytisha (meaning of the shining world of light, complemented this worldview in its attempt to shine the divine light on the individual s life. as a teacher, astrological knowledge attempted to dispel the dar

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

t reaches a point where it starts to contract and return to its original condition. the expansion of the everlasting arms that connect the six directional sefiroth to one another around the periphery of the double pyramid tree of life delineated in the sefer yetzirah, and the movement of the chayot in the chariot of the book of ezekiel allude to the same idea. in the hindu holy books known as the vedas, we find another analogy to modern cosmology in the comparison of the creator to a spider that weaves a web and then retrieves it back into its body. the mentor in the work of the chariot trust speculated further on the correlation between torah b reshith 1:1-4 and modern scientific cosmology. his exegesis is presented in appendix b. it is based upon a different breakdown of the letter seque

ah is called shabat (tbs, sabbath. on the sabbath, shekhinah ascends the tree of life and unites with her husband hvhy in the world of atziluth, thereby transforming the fallen tree into the tree of perfection. 8: 0# sefiroth, latifa, and chakras" 7! g8& m 7; 2< e, 6& c 6) 7 4& 74" b6, e g% 6 7) 74; 6% 9 6 %6) 73; 03' 8: h" 2: 2 2:e 8% the chakras are equated to the mental planes mentioned in the vedas, as follows: mind in worldliness 1st plane- anus, waking state (muladhara chakra) 2nd plane- sex organ, dream state (svadisthana chakra, t an tien in the taoist tree) 3rd plane- solar plexus, conscious dream and psychic states (manipura chakra) mind in the heart 4th plane- base of sternum; blissful vision of divine beauty, what is all this (anahata chakra, middle tan in the taoist tree) 5th

3' 8: h" 2: 2 2:e 8% twelve minor prophets (hosea, joel, amos, obadiah, jonah, micah, nahum, habakkuk, zefaniah, and malachi; and the kethuvim (writings, which includes the psalms, proverbs, job, song of songs, ruth, lamentations, ecclesiastes, esther, daniel, ezra, nehemiah, i chronicles, and ii chronicles. 6 peshitta, matthew 23:7,8. 7 paingala upanishad 1:2. 8 the term vedanta means end of the vedas. 9 the term kahuna means one who transmits (ka) the hidden tradition (huna. 10 the nature of the three doctrines of dvaita, vasishtadvaita, and advaita are explicated clearly by swami saradananda in sri ramakrishna the great master, translated by swami jagadananda, sri ramakrishna math, madras, p. 386-389. 11 torah b reshith 4:17. 12 the ascension and transformation of enoch ben yared is vag

esses that when hajar was sent away by abraham at sarah s insistence, she strayed after the idols of her ancestors. but, in time, she renounced the idol worship and re-attached herself to a life of virtue. 37 woodroffe, sir john. mahanirvana tantra (the great liberation, ganesh, madras, 1953. woodroffe, sir john. the serpent power (satchakracidrupini and padukapanchakra, ganesh, madras, 1958. the vedas are sacred hindu scriptures. it is said that brahma (the creative aspect of vast face as brahman) sang a veda and thereby created the solar system. the sanatana dharma is the sacred tradition of the aryan hindus. 38 woodroffe, sir john. introduction to tantra shastra, ganesh, madras, 1958. jivashakti is the energy of embodied consciousness. prana is the life force, synonymous with ruach in q

0 idra zuta qadusha (hebrew: lesser holy assembly: name of one of the three core texts of the sefer hazohar, and a term for the seven upper sefiroth of the tree. inner court: a term for the four sefiroth at the center of the three-dimensional form of the tree of life, two of which move into the side columns on the flat version of the tree. ishvara (sanskrit: a principal name of small face in the vedas. japa (sanskrit: continuous repetition of a mantra in the hindu tradition. corresponds to zakhor in the qabalah and dhikr in sufism. jinn (hebrew: angels of destruction, demons. jivashakti (sanskrit: energy of consciousness manifest in the embodied soul. jnana (sanskrit: knowledge: the path of direct perception of vast face in the hindu system of yoga. kahuna (hawaiian: one who holds the hid

the sufi tree. corresponds to the sefirah foundation/below on the qabalistic tree, the svadisthana chakra on the tantric tree, and the tan tien on the taoist tree. nar (hebrew: the youth: a name for metatron. nefesh (hebrew: the physical shell of embodied existence in the world of asiyah. neshamah (hebrew: soul: the shell of embodied existence in the world of atziluth. corresponds to atman in the vedas and purusha in the puranas and tantra shastra. small face as the one. neshamah haneshamah (hebrew: soul of the soul: negatively-existent shell corresponding to consciousness in the roots of the tree. neti, neti (sanskrit: not this, not this: words from the brihadaranyaka upanishad for the process of negating all experiences on every plane of existence in jnana yoga" 4 nirvikalpa samadhi (san

sanskrit: ecstatic absorption in godwith- qualities wherein the individuated consciousness is still present. samskaras (sanskrit: impressions: residal impressions of previous lifetimes imprinted on the mirror of the watcher on the threshold, and hard wired in the deep memory of the brain. samyana (sanskrit: one-pointed concentration. sanatana dharma (sanskrit: the spiritual tradition of the hindu vedas. satori (japanese: direct perception of the truth in buddhism; enlightenment. sefer yetzirah (hebrew: book of formation: book on the tree of life and the mystical significance of the hebrew letters written by abraham. sefer hazohar (hebrew: book of splendor: name of a five volume exegesis on the torah. sefirah (hebrew: sphere, pl. sefiroth: one of ten stations on the qabalistic tree of life

n the qabalistic 4' 8: h" 2: 2 2:e 8% tree, the ajna chakra on the tantric tree, and the latifa khafiya on the sufi tree. vasishtadvaita (sanskrit: qualified non-dualism: one of three world views in vedantic spiritual philosophy in which the divine is innate in all beings. vast face: god without attributes; inactive aspect of the ayn in the mystical qabalah; in hebrew, arikh afim or arikh anafin. vedas (sanskrit: one of the primary texts of the hindu religion. vijnana (sanskrit: intimate knowledge of god: realization of the mysterious unknown both as vast face and small face. virabhava (sanskrit: hero mood: the heroic mode of tantric worship. vishnu (sanskrit: a primary divine name in the puranic tradition of india. within the context of the synthesis of three complete spiritual traditions

FULLER J F C SECRET WISDOM OF THE QABALAH

ok of formation or sepher yetzirah, knut stenring, 1923. the zohar in moslem and christian spain, ariel bension, 1932. a garden of pomegranates, israel regardie, 1932. q.b.l. or the bride's reception, frater achad, 1922. the anatomy of the body of god, frater achad, 1925. secret wisdom of the qabalah page 11 chapter i the wisdom of the qabalah the qabalah the qabalah is not a holy book as are the vedas, the bible, and the koran. it is not a book at all: instead it is a secret traditional knowledge, the hidden thought of israel, which, like gold embedded in rock, is to be found only after much labour in many hebrew works, such as the torah, the talmud, the mishna, midrashim, zohar, and scores of other books, the bewildering nature of which may be recognized in a few minutes by glancing thro

hy as well as with the cosmogony which also played so important a part among the jewish mystics and the kabbalists. 11 but long before the essenes existed lived the qabalah. aryan and chaldean esoteric doctrines percolated into it. in egypt, the mysteries of the sun god, the moon goddess, of osiris and isis, impinged upon it. assyria and babylon gave it much, and not a little may be traced 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

nd true paradigm or ideal model, of the visible universe below, the latter being the reflection, a simulacrum or shadow, of the invisible perfect ideal above. this idea was fully understood by the ancient egyptians, as was shown in their deities nut or neith, the upper world, shu or ma, the intermediary, and seb, the earth.14 in india, the same idea is fully set forth in the esoteric books of the vedas, called the upanishads. it is the supreme ideal brahm which is the only true. it manifests itself first in brama, vishnu and siva, past, present and future time, and through these in the visible, the last being maya, or illusion. the temples of most of the archaic peoples of asia and of egypt were intended to be visible copies of the heavenly temple, the starry firmament called templum, and

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

ngs"[42 [42] maurice, indian antiquities, vol. iv, p. 705. according to sir w. jones, the brahme, vishnu, and siva coalesce to form the mystic om, which means the essence of life or divine fire. in the bhagavat geeta the supreme god speaks thus concerning itself "i am the holy one worthy to be known; and immediately adds "i am the mystic [trilateral] figure om; the reig, the yagush, and the saman vedas" it is a unity and still a trinity. this om or aum stands for the creator, preserver, and destroyer or regenerator, and represents the threefold aspect of the force within the sun. the doctrine maintained throughout the geeta is not only that the great life-force represents a trinity in unity, but that it is both female and male. on this subject maurice, in his indian antiquities, says "this

ry of persia. no one i think can study the sacred books of the persians without observing the emphasis which is there placed on purity of character and right living. indeed, within no extant writings is the antithesis between good and evil more strongly marked, at the same time that their hatred of idolatry is clearly apparent. the same is observed in the early writings of the hindoos. within the vedas, although they have been corrupted by later writers, may still be traced a purity of thought and life which is not apparent in the writings of later ages. not long ago i was informed by a learned native of india that the original writing of the vedas was largely the work of women. that the early conceptions of a deity in which women constituted the central and supreme figure were in egypt co

GILBERT THE MAGICAL MASON

man history, toldofakritayuga of joyandspiritual innocence;ofatretayuga which possessed sonsofgod,giants as well as men:ofadwaparayuga, an ageofdoubtandof mixed purityandsin; and afourthage, the kali yuga,ourpresentage of suffering, darknessandmisery: in this age, although long ago,krishnacame to savemankindfrom absolute evil.thehindooshave always reveredthefourvedas-therig, yajur, samaandatharva vedas; the firstofthese is by some authorities consideredtheoldest religiousworkin existence. these poemsandprayers inform us ofthereligious notions of the aryan racesandvoicetheirappeal tothegods of the elements,ofthesun,themoon,andofthe beneficent forces of nature.theethical system of thebuddhiststeachesfournoble truths,andthepathto nirvana is four-fold. someoftheoldclassicalauthorsfollowing hes

flourished about 700b.c.theavesta or zendavesta is the sacred volume associated with this religion. modern researches have led to the opinion that the cult of mithras as a sun god must have preceded the foundation of the zoroastrian religion by many hundred years, even before the aryan race separated into western and indian branches; at any rate, his name is found both in the zend avesta and the vedas of the hindoos. mithra worship may have sprung from the cult of the magi of media, a nationality which was dominant before that of persia.themedes and persians were famous nations of western asia for many centuries, and the boundaries of their empire varied greatly from agetoage: media became subject to persia about 560a.c.,while persia remaind a notable empire until it was conquered by the

s taught in the past, and their successors of today endeavour to show, how man may still more nearly approach the spiritual world which exists beyond the restrictions of matter. as waves of high thought and others of materialism have passed over europe, so in earlier times we observe the same alterations to have occurred in the east; in persia with zoroaster, in india with the promulgation of the vedas, in egypt with the osirian myth, and with moses, david and solomonamong the jews, we have seen spiritual developments,butin each case the search for purity of conduct faded out after a few centuries. india, indeed, notwithstanding that hinduism degenerated into a faith which recognised devas and spirits of every type or debasement, seems alwaysto have produced a stream of learned rishis- men

GILBERT THE SORCERER AND HIS APPRENTICE

of it is more difficult.thetatwas215now, taking theschemeof the tat\vasas we have haditfor the las! few lectures, and keeping the name, shape, colours, and symbolsclearlyinyour minds,weshall try whether we can .trace this fut'theryet.now,acc,>rdingtothe philosophy oftheupanishads..are. four planes.thehighest, the spiritual plane, is ananda. you will remember, those of you who arefamiliar with the vedas,theananda was the favourite. discipleofgautama. buddha. he. occupied the position with regardtohimthatst john didtoehrist.a. large school of orientalists. have..concluded thatwhenbuddha communed withanandahewasinfact communingwithhis own higher self.thenextplaneis viinflna,that is what we call the psychic.thenextis manas()rmens,whichisthefor whatwecall the mental; and.the lowest is prana,whi

GNOSTIC HANDBOOK

hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at receptions of all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and kings. transcendent

oples, many of which have forgotten the origins of their legends, tales and philosophy. julius evola and many others suggest that this primal culture was based in the arctic region and due to severe weather changes migrations took place to many diverse locations. while an arctic origin to vedic culture may seem unusual to modern scholarship, it is exactly what was argued in the arctic home in the vedas (1903) by bal gangadhar tilak. in this work tilak argued for an early origin of vedic culture in the interglacial period and used detailed astronomical an historical research to prove his thesis. he argued that the earliest records were from up to 35,000 bce (very similar to the pharaoh lists of manetho, but that the major impetus was circa 10,500 8,000 bce when after the destruction of the

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception of all secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been the nurse or godmother of all intellectual forces, the key to all divine obscurities and the absolute queen of societ

nt the creatures that swim in the water- that is those things which exist within the ebb and flow of the unconscious. the imagery of birds and flight illustrates the way in which the mind can now reach new levels of illumination. the image of flight is found in many esoteric traditions ranging from the chariots and vehicles that fly to the higher worlds which are found within the kabbalah and the vedas to the sacred birds of the celts and druids. from the chakric perspective the fifth day is the throat centre. the logos regenerates the mind and new levels of consciousness are reached. it is the blue centre, the colour of devotion. the sixth day this marks the appearance of the reborn man. he has subjugated his instincts and mind, liberated his innermost self and united the male and female

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

nd 300 feet wide. were the linemakers map-makers too? and why were they called the viracochas? graham hancock fingerprints of the gods 50 chapter 5 the inca trail to the past no artefacts or monuments, no cities or temples, have endured in recognizable form for longer than the most resilient religious traditions. whether expressed in the pyramid texts of ancient egypt, or the hebrew bible, or the vedas, such traditions are among the most imperishable of all human creations: they are vehicles of knowledge voyaging through time. the last custodians of the ancient religious heritage of peru were the incas, whose beliefs and idolatry were extirpated and whose treasures were ransacked during the thirty terrible years that followed the spanish conquest in ad 1532.1 providentially, however, a num

us that the fair yima, the good shepherd of high renown in the airyana vaejo, attended this meeting with all his excellent mortals. 1 the bundahish chapters i, xxxi, xxxiv, cited in william f. warren, paradise found: the cradle of the human race at the north pole, houghton, mifflin and co, boston, 1885, p. 282. 2 vendidad, fargard i, cited in lokamanya bal gangadhar tilak, the arctic home in the vedas, tilak publishers, poona, 1956, pp. 340-1. graham hancock fingerprints of the gods 198 it is at this point that the strange parallels with the traditions of the biblical flood begin to crop up, for ahura mazda takes advantage of the meeting to warn yima of what is about to happen as a result of the powers of the evil one: and ahura mazda spake unto yima saying: yima the fair. upon the materi

ovided on the cataclysm of glaciation that overwhelmed airyana vaejo. when angra mainyu sent the vehement destroying frost, he also assaulted and deranged the sky .5 the bundahish tells us that this assault enabled the evil one to master one third of the sky and overspread it with darkness as the encroaching ice sheets tightened their grip.6 3 vendidad, fargard ii, cited in the arctic home in the vedas, pp. 300, 353-4. 4 new larousse encyclopaedia of mythology, p. 320. 5 west, pahlavi texts part i, p. 17, london, 1880. 6 ibid; justi, der bundahish, leipzig, 1868, p. 5. graham hancock fingerprints of the gods 199 indescribable cold, fire, earthquakes and derangement of the skies the avestic aryans of iran, who are known to have migrated to western asia from some other, distant homeland,7 ar

all over the world. the faces of the sun and the moon were covered. 11 other maya sources confirm that these strange and terrible phenomena were experienced by mankind, in the time of the ancients. the earth darkened. it happened that the sun was still bright and clear. then, at midday, it got dark..12 sunlight did not return till the twenty-sixth year after the flood. 13 7 the arctic home in the vedas, p. 390ff. 8 the mythology of south america, pp. 143-4 9 ibid, p. 144. 10 popol vuh, p. 178. 11 ibid, p. 93. 12 the mythology of mexico and central america, p. 41. 13 maya history and religion, p. 333. graham hancock fingerprints of the gods 200 the reader may recall that many deluge and catastrophe myths contain references not only to the onset of a great darkness but to other changes in th

we feel we have got hold of something, for such stories cannot be linked by internal sequence. and when the pied piper turns up both in the german myth of hamelin and in mexico long before columbus, and is linked in both places to certain attributes like the colour red, it can hardly be a coincidence. likewise, when one finds numbers like 108, or 9 x 13 reappearing under several multiples in the vedas, in the temples of angkor, in babylon, in heraclitus dark utterances, and also in the norse valhalla, it is not accident..4 connecting the great universal myths of cataclysm, is it possible that such coincidences that cannot be coincidences, and accidents that cannot be accidents, could denote the global influence of an ancient, though as yet unidentified, guiding hand? if so, could it be th

the depository of the old religion of the chinese .23 in one hung initiation ritual the neophyte is put through a question and answer session that goes: q. what did you see on your walk? 16 ananda k. coomaraswamy and sister nivedita, myths of the hindus and buddhists, george g. harrap and company, london, 1913, p. 384. 17 hamlet s mill, p. 162. 18 rig veda, 1:164, cited in the arctic home in the vedas, p. 168. 19 frances a. yates, girodano bruno and the hermetic tradition, the university of chicago press, 1991, p. 93. 20 personal communication from amorc, san jose, california, november 1994. 21 leon comber, the traditional mysteries of the chinese secret societies in malaya, eastern universities press, singapore, 1961, p. 52. 22 ibid, p. 53. 23 gustav schlegel, the hung league, tynron pre

en, for half a year. 34 the seventh mandala of the rigveda contains a number of dawn hymns. one of these (vii, 76) says that the dawn has raised its banner on the horizon with its usual splendour and reports in verse 3 that a period of several days elapsed between the first appearance of the dawn and the rising of 30 ibid, p. 58. 31 see part iv. 32 the mahabaratha, cited in the arctic home in the vedas, pp. 64-5. 33 ibid, pp. 66-7. 34 cited in paradise found: the cradle of the human race at the north pole, p. 199. graham hancock fingerprints of the gods 462 the sun that followed it.35 another passage states, many were the days between the first beams of the dawn and actual sunrise .36 are these eyewitness accounts of polar conditions? although we can never be sure, it may be relevant that

, pp. 66-7. 34 cited in paradise found: the cradle of the human race at the north pole, p. 199. graham hancock fingerprints of the gods 462 the sun that followed it.35 another passage states, many were the days between the first beams of the dawn and actual sunrise .36 are these eyewitness accounts of polar conditions? although we can never be sure, it may be relevant that in indian tradition the vedas are believed to be revealed texts, passed down from the time of the gods.37 it may also be relevant that in describing the processes of transmission, all the traditions refer to the pralayas (cataclysms) which occasionally overtake the world and claim that in each of these the written scriptures are physically destroyed. after each destruction, however, certain rishis or wise men survive who

t, changing the location of the geographical poles.41 runcorn appears to be envisaging a complete 180-degree flip of the poles, with the earth literally tumbling although similar palaeomagnetic readings would result from a slippage of the crust over the geographical poles. either way, the consequences for civilization, and indeed for all life, would be unimaginably dreadful. 35 arctic home in the vedas, p. 81. 36 ibid, p. 85. 37 ibid, pp. 414, 417. 38 ibid, p. 420. 39 pole shift, p. 9. 40 ibid. 41 ibid, p. 61. graham hancock fingerprints of the gods 463 of course, runcorn may be wrong; perhaps field reversals can occur in the absence of any other upheavals. but he may also be right. according to reports published in nature and new scientist, the last geomagnetic reversal was completed just

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

our wish with the notion embodied in manoratha (p. 870) deserves attention. nerthus answers to bhavani (p. 255, halja to kali, and mannus to manus (p. 578, the last two examples being letter for letter the same; but one thing that must not be 'overlooked is, that the same myth of man's creation out of eight materials (pp. 564 7) which has already turned up five times, appears in a portion of the vedas, the aitareya aranya, from which an excerpt is given in colebrooke's misc. essays, lend. 1837, vol. 1, p. 47 seq; here also eight ingredients are enumerated: fire, air, sun, space, herb, moon, death, and water. naturally the details vary again, though even the five european accounts are not without a certain indian colouring. still more interesting perhaps is an echo that reaches the very he

HELENA BLAVATSKY NIGHTMARE TALES

nsi (a descendant of the solarrace, and he avowed himself a most faithful servant of the god, varuna, the greatest and most powerfuldeity in the rig-veda* but the god had denied male heirs to his worshipper, and this made the king veryunhappy* it is only much later in the orthodox pantheon and the symbolical polytheism of thebrahmans that varuna became poseidon or neptune- which he is now. in the vedas he isthe most ancient of the gods, identical with ouranos of the greek, that is to say apersonification of the celestial space and the infinite gods, the creator and ruler of heaven andearth, the king, the father and the master of the world, of gods and of men. hesiod's uranusand the greek zeus are one. nightmare talesthe blue lotus21 "alas" he wailed, every morning while performing his puja

HELENA BLAVATSKY THE KEY TO THEOSOPHY

he synonym of our ego, or that which reincarnates. it is a technical term of vedantic philosophy. manas-taijas (sans) lit, the "radiant" manas; a state of the higher ego which only high metaphysicians are able to realize and comprehend. the same as "buddhi-taijas (see above. mantras (sans) verses from the vedic works, used as incantations and charms. by mantras are meant all those portions of the vedas which are distinct from the br hmanas, or their interpretation. manu (sans) the great indian legislator. the name comes from the sanskrit root man, to think, man really standing only for svayambhuva, the first of the manus, who started from svayambhu, the self-existent, who is hence the logos and the progenitor of mankind. manu is the first legislator-almost a divine being. manvantara (sans)

and have remained since then in the world. pantheist one who identifies god with nature and vice versa. if we have to regard deity as an infinite and omnipresent principle, this can hardly be otherwise; nature being thus simply the physical aspect of deity, or its body. parabrahm (sans) a vedantin term meaning "beyond brahm" the supreme and the absolute principle, impersonal and nameless. in the vedas it is referred to as that. paranirvana (sans) in the vedantic philosophy the highest form of nirvana-beyond the latter. parsis or parsees the present persian followers of zoroaster, now settled in india, especially in bombay and guzerat; sun and fire worshipers. one of the most intelligent and esteemed communities in the country, generally occupied with commercial pursuits. there are between

, which is in the doric dialect and still extant. triad or trinity in every religion and philosophy-the three in one. universal brotherhood the subtitle of the theosophical society, and the first of the three objects professed by it. upadhi (sans) basis of something, substructure; as in occultism-substance is the upadhi of spirit. upanishad (sans) lit "esoteric doctrine" the third division of the vedas, and classed with revelations (sruti or "revealed word. some 150 of the upanishads still remain extant, though no more than about twenty can be fully relied upon as free from falsification. these are all earlier than the page 170 the key to theosophy- hp blavatsky.txt sixth century bc. like the cabala, which interprets the esoteric sense of the bible, so the upanishads explain the mystic sen

classed with revelations (sruti or "revealed word. some 150 of the upanishads still remain extant, though no more than about twenty can be fully relied upon as free from falsification. these are all earlier than the page 170 the key to theosophy- hp blavatsky.txt sixth century bc. like the cabala, which interprets the esoteric sense of the bible, so the upanishads explain the mystic sense of the vedas. professor cowell has two statements regarding the upanishads as interesting as they are correct. thus he says: these works have (1) one remarkable peculiarity, the total absence of any brahmanical exclusiveness in their doctrine they breathe an entirely different spirit, a freedom of thought unknown in any earlier work except the rig-veda hymns themselves; and (2) the great teachers of the

ought unknown in any earlier work except the rig-veda hymns themselves; and (2) the great teachers of the higher knowledge (gupta-vidya, and brahmins, are continually represented as going to kshatriya kings to become their pupils (chelas. this shows conclusively that (a) the upanishads were written before the enforcement of caste and brahmanical power, and are thus only second in antiquity to the vedas; and (b) that the occult sciences or the "higher knowledge" as cowell puts it, is far older than the brahmins in india, or even of them as a caste. the upanishads are, however, far later than gupta-vidya, or the "secret science" which is as old as human philosophical thought itself. vahan (sans "vehicle" a synonym of upadhi. vallabhach ryas sect (sans, or the "sect of the mahar jas" a licent

ISIS UNVEILED

341 section ii chapter viii jesuitry and masonry the zoaar and rabbi shimon the order of jesuita and iti r^tioo to aome of the muonic ordera, crimes permitted to its memben principles of jesuitry compared with tboae of pagan morallits. trinity erf man in egyptian soak rf iht dtad penecution of templan by the cburch 381 secfet maaonic dpben 3s5 jehovah not the "ineffable nanw' 398 chapter ix -the vedas and the bible ne*rly evwy myth baaed on some gnat truth 405 whence the christian sabbath 406 antiquity of the ved s 410 ^rthasoran doctrine of the potentialities of number* 417 'd*ys of (bnetu and 'days' of brahmi 422 fall ot man and the deluge in the hiadh books 425 antiquity of the mancient egyptians of the aryan race? 434 skmnel. david, and solomon mythicsl powmages

good reasons) do traces whatever remain kasdean, chaldaic, proto-chal- daean, kasdo-scythic, and so on. the only tradition worthy of credence is that these akkadians iostnicted the babylonians in the mysteries, and taught them the sacerdotal or 3f jf fon/-language. these akkadians were then simply a tribe -of the hindfi-br&hmanas, now called aryans their vernacular language, the sanskrit" of the vedas; and their sacred or mystery-language, that which, even in our own age, is used by the hindq fakirs and initiated br&hmanas in their magical evocations* it has been from time immemorial and still is employed by the initiates of all countries; and the tibetan lamas claim that it is in this tongue that appear the mysterious characters on the leaves and bark of the sacred kounboum. jacouiot, wh

of this gnostic pantheon, bor- rowed from the most ancient mythopoeic ages. but in these personages, ophis and ophiomorphos, sophia and sophia-achamoth, adam-kad- mon and adam, the planetary genii and the divine aeons, we can also kcognise very easily the models of our biblical copies the euhemerized patriarchs. the archangels, angels, virtues and powers, are all found, under other names, in the vedas and the buddhistic system. the avestic supreme being, zero-ana, or 'boundless time' is the type of all these gnostic and kabalistic 'depths 'crowns' and even of the chal- daean ain-soph. the six amshaspends, created through the 'word' of ormazd, the' first-bom' have their refiezions in bythos and his emana- tiodfl, and the antitypes of ormazd-ahriman and his devs also enter into the composit

r alrakhuui also called vtnapuhtim. in the ubieta. 520. beroriu in eiuebius: caronvoon, i, iii, 2; abydeniu &id, i, vii. 521. cf. kieuker: anh.m.zend-averla,l,i,p.ls. 522. biuuen: eggjict plant. he, v, p. 8s. 523. eiueb.i pratp. w, ix. 524. berori frag, p. 58; bitur od, 1825. digitizecoy google 218 bis unveiled while foimdiog his new religioo, was to change the most sacred deities of the sanskrit vedas into names of evil spirits in his zend scriplttreg, and even to reject a number of them, we find no traces in the avetta of chakra the symbolic circle of the sky. elam, another of the sons of shem, is oulam, d7ip, and refers to an order or cycle of events. in ecdenatus, iii, 11, it is termed 'world' in eukiel, xxvi, 20 'of old time' in otnetie, iii, 22, the word stands as 'forever; and in ch

that in sanskrit is an interjection expressing an invocation, as o svayambhfi! o grod! etc; and ana is a radical, signifying in sanskrit a spirit, a being, and we presume what the greeks meant by the word dainum, a semi-god "what an extraordinary antiquity" he remarks "this fable of vishnu, disguised as a fish, gives to ibe sacred books of the hindfls; especially in presence of the fact that the vedas and manu reckon more than iwenly-fax thouaand yean of exirience, as proved by the most serious digitizecoy google 268 isis unveiled as the most authentic documenu. few peoples, says the teaitied haoed, have their annals more authentic or serious than the hindlis" we may, perhaps, throw additional light upon the puezung question of the fish-symbol by reminding the reader that according to gen

the better to illustrate the idea, and show how completely the real meaning of the avatars, known only to the students of the secret doc- trine, was misunderstood by the ignorant masses, we elsewhere give the diagrams of the hindfi and chaldaeo-kabalistic avatars and emana- tions* this basic and true fundamental stone of the secret <7cles shows on ita very face that far from taking their revealed vedas and bibu literally, the br&hman-pandits and the tanaim the sdoitista and philosophers of the pre-christian epochs speculated on the crea- tion and development of the world quite in a darwinian way, both anti- cipating him and his school in regard to the natural selection of speaei, their gradual development and transformation. we advise every one tempted to enter an indignant protest against

as the angels whidi are in heaven" the researches of laboulaye, anquetil-duperron, colebrooke, bar- th^lemy st.-hilaire, max mtluer, spiegel, bumouf, wison, and so many other linguists, have brought some of the truth to light. and now that the difficulties of the sanskrit, the tibetan, the singhalese, the zend, the pahlavi, the chinese, and even of the burmese, are partially con- quered, and the vedas, and the zend avesta, the buddhist texts, and even kapila's sutraa are translated, a door is thrown wide open, which, once passed, must close forever behind any speculative or ignorant calum- niators of the old religions. even till the present time the clergy have, to use the words of max m tiller" generally appealed to the devilries and orgies of heathen worship. but they have seldom, if ev

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

a suggestive enquiry into the hermetic mystery; with a dissertation on the more celebrated of the alchemical philosophers. this book was published in london; but it is now extinct, having been bought up for suppression, as we believe by the author s friends after his decease, who probably did not wish him to be supposed to be mixed up in such out-of-theway inquiries. the dragon of china. 203 the vedas describe the persian religion (fire-worship) as having come from upper egypt. the mysteries celebrated within the recesses of the hypogea (caverns or labyrinths) were precisely of that character which is called freemasonic, or cabiric. the signification of this latter epithet is, as to written letters, a desideratum. selden has missed it; so have origen and sophocles. strabo, too, and montfa

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

he sanskrit ap, which means water, refers to a form of spiritual being found in hinduism and buddhism. as the nymphs of south asia, they are best known for their inordinate interest in sex. they are said to reside alternately in the sky or in trees. the mistresses of the gandharvas, they are shapeshifters who are fond of bathing. the apsaras are also singers and dancing girls. alternately, in the vedas, the most ancient religious texts of hinduism, the apsaras performed the role of valkyries, escorting the valiant warriors slain in battle to heaven. unlike the valkyries, however, the apsaras would true to their nature seduce the heroes as they were flown to heaven. although in hindu mythology the apsaras are not demonic, they perform certain functions reserved for demons in western religio

7 princes of hell who visited faust. see also demons; faust;magic and magical groups for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. asuras asuras are south asian demons, prominent in both hinduism and buddhism. hinduism is a complex, multilayered tradition that has changed across the several millennia of its existence. in the vedas, india s earliest recoverable religious texts, the term asura is used interchangeably with the word deva, both of which refer to the gods and goddesses of the vedic pantheon. by the time of the epics the ramayana and the mahabharata asura had come to mean demon and deva had come to mean divine. in the new pantheon of classical hinduism, the old vedic gods were demoted to the status of demigo

y journey, because hell is located within oneself. evelyn oliver buddhism buddhism is a major world religion that was founded by siddhartha gautama in the indian subcontinent around 600 b.c.e. buddhism is clearly in the same religious family as buddhism s parent religious tradition, hinduism. however, to be considered within the hindu fold, one must nominally acknowledge the authority of the four vedas, hinduism s most ancient religious texts. buddha rejected the authority of the vedas, and hence, despite its close relationship with hinduism, buddhism is technically non-hindu. unlike almost all other religions, buddhism is not focused on deities. gods and goddesses are 34 buddhism acknowledged to exist, but they are not worshiped. the ultimate aim of buddhism is, rather, nirvana, meaning r

during the several millennia before the common era groups of aryans took off in every direction, subjugating indigenous peoples in every area of the world from india to ireland (the words iran, ireland, and aryan all derive from the same root. the indo-european family of languages is one of the legacies of this expansion. the worldview of the aryan invaders of india was partially preserved in the vedas. by the time of the indian classical period (at least a millennium after the initial invasion, the leading gods of the vedas (e.g, indra and varuna) had been demoted to demigods, and their status as chief divinities supplanted by non-vedic deities such as vishnu and shiva. it has been hypothesized that this mythological transformation was one phase of the victory of the religious ideology of

ief divinities supplanted by non-vedic deities such as vishnu and shiva. it has been hypothesized that this mythological transformation was one phase of the victory of the religious ideology of the indigenous peoples over the religious sensitivity of the aryan invaders. another aspect of this influence may be reflected in the otherworldly orientation of later hinduism. the religious vision of the vedas, in sharp contrast to classical hinduism, had focused very much on this world. the gods were ritually invoked to improve one s situation in this life, so that priests became something approaching magicians. after settling down in the indian subcontinent, the aryans became more introspective, started asking questions about the ultimate meaning of life, and developed an ideology centered aroun

LIBER LXVII THE SWORD OF SONG

ld fence that power, demanding every tongue to call me god.i would exert that power to heal creation.s hurt; not to divide my devotees from those who scorned me to the close: a worm, a fire, a thirst for these; a harp-resounding heaven for those! and though you claim salvation sure for all the heathen68.there again new christians give the lie to plain scripture, those words which must endure (the vedas say the same) and though his mercy widens ever so, i never met a man (this shocks, what i now press, so heterdox, anglican, roman, methodist, peculiar person.all the list. i never met a man who called himself a christian, but appalled shrank when i dared suggest the hope god.s mercy could expand its scope, extend, or bend, or spread, or straighten so far as to encompass satan or even poor is

eation.s ill, but a mere law without a will,40 nothing resolved in something, fit phantom of dull stupidity, and evolution.s endless stress all the inanity to knit thence: such a dark device i see! nor lull my soul in the caress of buddha.s .maya fashioned it..41 my mind seems ready to agree; but still my senses worry me. nor can i see what sort of gain god finds in this creating pain; nor do the vedas help me here. why should the paramatma cease42 from its eternity of peace, develop this disgusting drear system of stars, to gather again involving, all the realm of pain, time, space, to that eternal calm? blavatsky.s himalayan balm43 aids us no whit.if to improve thus the all-light, all-life, all-love, by evolution.s myrrh and gall, it would not then have been the all. thus all conceptions

cs, so far buddhism is metaphysical, but no further. while denying obvious lies, it does not set up dogmas; all its statements are susceptible of proof. a child can assent to all the more important. science and buddhism 113 and this is agnosticism. we have a scientific religion. how far would newton have got if he had stuck to tycho brahe as the one guide? how far the buddha had he reverenced the vedas with blind faith? or how far can we proceed even from partial truth, unless a perfectly open mind be kept regarding it, aware that some new phenomenon may possibly overthrow our most fundamental hypotheses! give me a reasonable proof of some (intelligent) existence which is not liable to sorrow, and i will throw the first noble truth to the dogs without a pang. and, knowing this, how splendi

riumphs of the intellect are concerned, it is to western science that we look. your achievements have shattered the battle-array of dogma and despotism; your columns roll in triumphant power through the breaches of false metaphysics and baseless logic; you have fought that battle, and the laurels are on your brows. the battle was fought by us more than two thousand years ago; the authority of the vedas, the restrictions of caste, were shattered by the invulnerable sword of truth in buddha.s hand; we are your brothers. but in the race of intellect we have fallen behind a little; will you take no interest in us, who have been your comrades? to science buddhism cries: lead us, reform us, give us clear ideas of nature and her laws; give us that basis of irrefragable logic and wide knowledge th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

prietorship of these and its other symbols; and that its symbolism is its soul" though the temples of thebes and karnak be now but majestic heaps of broken and time-battered stone, the spirit: of egyptian philosophy still marches triumphant through the centuries. though the rock-hewn sanctuaries of the ancient brahmins be now deserted and their carvings crumbled into dust, still the wisdom of the vedas endures. though the oracles be silenced and the house of the mysteries be now but rows of ghostly columns, still shines the spiritual glory of hellas with luster undiminished. though zoroaster, hermes, pythagoras, plato, and aristotle are now but dim memories in a world once rocked by the transcendency of their intellectual genius, still in the mystic temple of freemasonry these godmen live

MORALS AND DOGMA

trong, as when philosophy was taught in the schools of alexandria and under the portico; teaching the same old truths as the essenes taught by the shores of the dead sea, and as john the baptist preached in the desert; truths imperishable as the deity, and undeniable as light. those truths were gathered by the essenes from the doctrines of the orient and the occident, from the zend-avesta and the vedas, from plato and pythagoras, from india, persia, ph nicia, and syria, from greece and egypt, and from the holy books of the jews. hence we are called knights of the east and west, because their doctrines came from both. and these doctrines, the wheat sifted from the chaff, the truth separated from error, masonry has garnered up in her heart of hearts, and through the fires of persecution, and

of the shades, the uniform countenance; who dispose with my rod the numerous lights of heaven, the salubrious breezes of the sea, and the mournful silence of the dead; whose single divinity the whole world venerates in many forms, with various rites and by many names. the egyptians, skilled in ancient lore, worship me with proper ceremonies, and call me by my true name, isis the queen" the hindu vedas thus define the deity "he who surpasses speech, and through whose power speech is expressed, know thou that he is brahma; and not these perishable things that man adores "he whom intelligence cannot comprehend, and he alone, say the sages, through whose power the nature of intelligence can be understood, know thou that he is brahma; and not these perishable things that man adores "he who can

mahadeva or adideva, to whom belongs the maintenance of the order of the universe. among the thousand gods of india, the doctrine of divine unity is never lost sight of; and the ethereal jove, worshipped by the persian in an age long before xenophanes or anaxagoras, appears as supremely comprehensive and independent of planetary or elemental subdivisions, as the "vast one" or "great soul" of the vedas. but the simplicity of belief of the patriarchs did not exclude the employment of symbolical representations. the mind never rests satisfied with a mere feeling. that feeling ever strives to assume precision and durability as an idea, by some _outward_ delineation of its thought. even the ideas that are above and beyond the senses, as all ideas of god are, require the aid of the senses for t

, delighted with his own boundless intelligence, nor limited by space or time; without feet, running swiftly; without hands, grasping all worlds; without eyes, all-surveying; without ears, all-hearing; without an intelligent guide, understanding all; without cause, the first of all causes; all-ruling, all-powerful, the creator, preserver, transformer of all things: such is the great one; this the vedas declare "may that soul of mine, which mounts aloft in my waking hours as an ethereal spark, and which, even in my slumber, has a like ascent, soaring to a great distance, as an emanation from the light of lights, be united by devout meditation with the spirit supremely blest, and supremely intelligent. may that soul of mine, which was itself the primeval oblation placed within all creatures

or the i a o "was produced the divine male famed in all worlds under the appellation of brahma" then recapitulating the different things created by brahma, he adds "he" meaning brahma [the, the word "whose powers are incomprehensible, having thus created this universe, was again absorbed in the supreme spirit, changing the time of energy for the time of repose" the _antareya a'ran'ya, one of the vedas, gives this primitive idea of the creation "in the beginning, the universe was but a soul: nothing else, active or inactive, existed. then he had this thought _i will create worlds; and thus he created these different worlds; air, the light, mortal beings, and the waters "he had this thought _behold the worlds; i will create guardians for the worlds_ so he took of the water and fashioned a b

to man" behold the great fundamental primitive truths! god, an infinite eternal soul or spirit. matter, not eternal nor self-existent, but created--created by a thought of god. after matter, and worlds, then man, by a like thought: and finally, after endowing him with the senses and a thinking mind, a portion, a spark, of god himself penetrates the man, and becomes a living spirit within him. the vedas thus detail the creation of the world "in the beginning there was a single god, existing of himself; who, after having passed an eternity absorbed in the contemplation of his own being, desired to manifest his perfections outwardly of himself; and created the matter of the world. the four elements being thus produced, but still mingled in confusion, he breathed upon the waters, which swelled

nunciation as one word was said to make earth tremble, and even the angels of heaven to quake for fear. the word aum, says the ramayan, represents "the being of beings, one substance in three forms; without mode, without quality, without passion: immense, incomprehensible, infinite, indivisible, immutable, incorporeal, irresistible" an old passage in the purana says "all the rites ordained in the vedas, the sacrifices to the fire, and all other solemn purifications, shall pass away; but that which shall never pass away is the word a-o-o-m for it is the symbol of the lord of all things" herodotus says that the ancient pelasgi built no temples and worshipped no idols, and had a sacred name of deity, which it was not permissible to pronounce. the clarian oracle, which was of unknown antiquity

ither from the organic or inorganic creation, can supply; and personification is itself a symbol, liable to misapprehension as much as, if not more so than, any other, since it is apt to degenerate into a mere reflection of our own infirmities; and hence _any_ affirmative idea or conception that we can, in our own minds, picture of the deity, must needs be infinitely inadequate. the spirit of the vedas (or sacred indian books, of great antiquity, as understood by their earliest as well as most recent expositors, is decidedly a pantheistic monotheism--one god, and he all in all; the many divinities, numerous as the prayers addressed to them, being resolvable into the titles and attributes of a few, and ultimately into the one. the machinery of personification was understood to have been unc

nd. mind is the universal element, the one god, the great soul, mahaatma. he is the material as well as efficient cause, and the world is a texture of which he is both the web and the weaver. he is the macrocosmos, the universal organism called pooroosha, of which fire, air, and sun are only the chief members. his head is light, his eyes the sun and moon, his breath the wind, his voice the opened vedas. all proceeds from brahm, like the web from the spider and the grass from the earth. yet it is only the impossibility of expressing in language the origination of matter from spirit, which gives to hindu philosophy the appearance of materialism. formless himself, the deity is present in all forms. his glory is displayed in the universe as the image of the sun in water, which is, yet is not

gents of divinity, explains nothing, and ought to satisfy no one! through the veil of all the hieratic and mystic allegories of the ancient dogmas, under the seal of all the sacred writings, in the ruins of nineveh or thebes, on the worn stones of the ancient temples, and on the blackened face of the sphinx of assyria or egypt, in the monstrous or marvellous pictures which the sacred pages of the vedas translate for the believers of india, in the strange emblems of our old books of alchemy, in the ceremonies of reception practised by all the mysterious societies, we find the traces of a doctrine, everywhere the same, and everywhere carefully concealed. the occult philosophy seems to have been the nurse or the godmother of all religions, the secret lever of all the intellectual forces, the

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

hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception by all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy seems to have been the nurse or god-mother of all intellectual forces, the key of all divine obscurities and the absolute queen of society in those ag

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

. all spilling of blood operated ceremonially is abominable and impious, and since the death of adonhiram the society of true adepts has a horror of blood. ecclesia abhorret a sanguine. the initiatory symbolism of pantacles adopted throughout the east is the key of all ancient and modern mythologies. apart from knowledge of the hieroglyphic alphabet, one would be lost among the obscurities of the vedas, the zend-avesta and the bible. the tree which brings forth good and evil, the source of the four rivers, one of which waters the land of gold. that is, of light. and another flows through ethiopia, or the kingdom of darkness; the magnetic serpent who seduces the woman, and the woman who seduces the man, thus making known the law of attraction; subsequently the cherub or sphinx placed at the

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

he ordinary, beyond the universe and time, into spiritual dimensions. trinity: in christianity, the union of the father, son, and holy spirit as three divine persons in one god. tsukiyomi: the shinto moon-god and the ruler of night. ujiko: a named child whose name is entered at birth at the local shinto shrine. upanishads: the core of hindu philosophy; collections of texts, originally part of the vedas, that explain such core hindu beliefs as karma, reincarnation, nirvana, the soul, and brahman. urvan: the soul. vaishnavaism: a major sect of hinduism, which sees vishnu( the preserver) as the central god. vedas: the chief sacred scriptures of hinduism; knowledge, wisdom, or vision. xxx world religions: almanac words to know virgin birth: the christian belief that jesus christ was the son of

aily rituals and holidays. choose a country and research how religion in that country has influenced politics during the country s history. write a report that explains how the relationship between politics and religion in the country has changed over time. book report: nearly every major religion has key texts associated with it. christianity has the bible, islam has the qur an, hinduism has the vedas, and so on. go to the library and check out a copy of a sacred text from a religion other than your own. write a report that you can share with your classmates. what did you learn about the religion from the sacred text? was the text difficult to read or understand? religions on the world wide web: the internet contains many sites devoted to various religions. conduct internet research on a

ver category. in the united states, where 13 percent represent themselves as nonreligious, only about 0.5 percent label themselves agnostic. even fewer call themselves atheists. history and development atheism and agnosticism are beliefs that are found around the world. atheism may have had its historical beginnings in the hindu religion of india. as early as 900 bce the sacred texts known as the vedas described a number of different gods who actually compete for supremacy (greatest power or authority, each having a different power and function. george alfred james, writing in the encyclopedia of religion, describes a concept called religious atheism, which is a rejection of the belief in a single supreme god, but not of the belief in religion. religious atheists believe in an impersonal s

t them to the universal order. carvaka is also a product of sixth century bce indian philosophers. it differs from jainism and buddhism because its atheism is built on a materialist belief system, the concept that the universe consists only of matter and that spiritual things or events are actually the results of matter interacting with itself. the carvaka sect felt that those who had written the vedas were misguided, that the physical world alone is real, and that heaven means earthly happiness. for followers of the carvaka doctrine, or set of beliefs, the idea of soul, which is central to most western systems of belief, is wrong. though an organized religion, the carvaka sect comes close to the modern sense of atheism. development in the west in the east (the countries of china, japan, i

olume 2 michael j. o neal and j. sydney jones neil schlager and jayne weisblatt, editors 10 hinduism hinduism, the most common religion of the indian subcontinent, is a south asian religion based on traditions that emerged around 1500 bce and whose followers are called hindus. in india, hinduism is called sanatana dharma, which means eternal religion or vaidika dharma, which means religion of the vedas, a set of hindu scriptures (holy writings. hinduism differs from many of the world s major religions because it does not have a standard theology (discussion about the nature of god or gods, a specific founder or prophet, a systematic moral code, or an organizational structure. hinduism can be thought of as a loose association of religions, each differing from the others but all sharing a co

e number was only about 387,000. significant numbers of american hindus are concentrated in the state of new york. canada estimates that it is home to about 157,000 hindus. in europe, the country with the highest percentage of hindus is england, with about 1 percent, or 410,000 people. 239 membership in hinduism requires no specific instruction or ritual. a person who rejects the teachings of the vedas (hindu sacred texts) is not a hindu, but anyone who accepts them can properly be called a hindu. words to know artha: prosperity and success in material affairs. aum: often spelled om, the sacred syllable and symbol of hinduism; a symbol of the unknowable nature of brahma. bhagavad gita: a sanskrit poem regarded as a hindu scripture; part of the epic mahabharata, which means great epic of th

m, as well as of much classical indian literature. shiva: the destroyer god, embodying the erotic and sexual. shivaism: a major sect of hinduism, which sees shiva( the destroyer) as the central god. swastika: a pictorial character that symbolizes the eternal nature of brahma because it points in all directions. upanishads: the core of hindu philosophy; collections of texts, originally part of the vedas, that explain such central hindu beliefs as karma, reincarnation, nirvana, the soul, and brahman. vaishnavaism: a major sect of hinduism, which sees vishnu( the preserver) as the central god. vedas: the chief sacred scriptures of hinduism; meaning knowledge, wisdom, or vision. vishnu: also called krishna; the preserver-god. 240 world religions: almanac hinduism history and development schola

orship a village god or goddess who influences such matters as fertility and disease. scholars generally recognize four major periods in the history of hinduism: the vedic period, the epic and classical period, the medieval period, and the modern period. the first was the vedic period, extending roughly from 2000 bce to about 400 bce. during this period most of the hindu holy texts, including the vedas, were written down, and most of world religions: almanac 241 hinduism the basic beliefs of hinduism were formed. the second is called the epic and classical period, extending roughly from 400 bce to about 600 ce. this was the period when hinduism s two great epic poems, the mahabharata (which contains the rig veda) and the ramayana, were composed. it was also during this period that the hind

the swastika. the swastika is a cross with branches bent at right angles that symbolize the eternal nature of brahma, pointing in all directions. worship. hindu worship does not have a formal structure. worship is often conducted alone or with family in the home. when hindus attend a temple, individual worship is aided by priests, though communal worship consists of prayers and readings from the vedas. dress. the traditional dress of hindu men is the veshti, a long cloth, similar to a sarong, wound around the waist and stretched to the ankles. the traditional dress for women is the sari, a single, long, flowing piece of cloth, draped so that one end forms a skirt and the other covers the shoulders and possibly the head. texts. the major scriptures of hinduism include the vedas, especially

to a sarong, wound around the waist and stretched to the ankles. the traditional dress for women is the sari, a single, long, flowing piece of cloth, draped so that one end forms a skirt and the other covers the shoulders and possibly the head. texts. the major scriptures of hinduism include the vedas, especially the oldest, the rig veda; the upanishads, which are discussions and comments on the vedas; and the bhagavad gita, which examines the nature of god and how mortals can know him. sites. there is no single site that is sacred to hindus, though the festival of kumbh mela occurs four times every twelve years in the indian cities of prayag, haridwar, uijain, and nashik. all hindus regard the ganga (ganges) river as holy. observances. hindus have a great many festivals and other observa

al view of religion. through this path, the person surrenders him or herself to a personal hindu god or goddess, usually through worship, pilgrimages, and rituals. in this way, a person can be absorbed into the divine reality, losing any sense of individual existence and becoming one with brahma. 250 world religions: almanac hinduism sacred writings the major sacred scriptures of hinduism are the vedas. the word veda means vision, knowledge, or wisdom, and the vedas are thought to be manifestations of god s wisdom in human speech. in fact, it is believed that humans did not write the vedas, but that they were revealed to sages and seers who handed them down orally over time until they were compiled by vyasa krishna dwaipayana. the vedas, the original scriptures of hinduism, encompass all s

by vyasa krishna dwaipayana. the vedas, the original scriptures of hinduism, encompass all spiritual knowledge and regulate the religious, legal, social, and domestic duties of hindus. because hindus kept few written records of the development of the religion, scholars are left to debate when they were written, but most historians put the date at somewhere around 1500 to 1200 bce. there are four vedas: the rig veda, the sama veda, the yajur veda, and atharva veda, collectively known to hindus as chathurveda. the major text is the rig veda. each veda consists of four parts (1) samhitas, or hymns (2) brahmanas, or rituals, including general rules of action for the religious duties of all hindus (3) aranyakas, or theologies; and (4) the upanishads, or philosophies. the upanishads are the con

r parts (1) samhitas, or hymns (2) brahmanas, or rituals, including general rules of action for the religious duties of all hindus (3) aranyakas, or theologies; and (4) the upanishads, or philosophies. the upanishads are the concluding portion of each veda and are therefore called the vedanta, or end of the veda. there are 108 upanishads, and together they form the essence of the teachings of the vedas. the aranyakas, literally meaning forest texts, are objects or meditation for monks and others who live in the forests and who study hinduism s symbols and mystical beliefs. the last of the vedas, the atharva veda, is very different from the first three. the hymns contained in it use language that is simpler than that of the rig veda. it also includes spells and charms that reflect many of t

tharva veda, is very different from the first three. the hymns contained in it use language that is simpler than that of the rig veda. it also includes spells and charms that reflect many of the folk beliefs of early hindu society. it is more useful as a historical text than as a religious text. in fact, some hindu scholars do not regard the atharva veda as a true veda. they group the first three vedas under the term trayi veda, meaning threefold knowledge. hindu vs. hindi? the words hindu and hindi are easily confused. the first refers to a person who practices hinduism, though in the past the word was often used to refer to all natives of india. the second refers to a language, the literary and official language of northern india. the origin of the word hindu is uncertain. one theory is

d with -indu in bindu. a second theory is that it is derived from a persian word for indian. a third is that it is a persian misspelling or mispronunciation of sindhu, or the river indus. a final theory is that it was a word invented by the british when india was a british colony (from the eighteenth century to 1947. world religions: almanac 251 hinduism upanishads in reality, few people read the vedas in the twenty-first century, largely because of their complexity. hindus are more likely to turn to the upanishads for day-to-day wisdom, for they form the core of indian and hindu philosophy, and while they are part of the vedas, they are thought of, in a sense, as separate from the vedas. the upanishads are a collection of texts handed down through oral tradition. the upanishads include su

by two major sacred symbols: aum and the swastika. these symbols have been a part of hinduism for thousands of years and represent both peace and harmony. a third important symbol is the color saffron, which represents the supreme being. passages in hindu sacred scriptures point to the significance of aum, often spelled om in english. one, from the katha upanishad, states: the goal which all the vedas declare, which all austerities aim at, and which men desire when they lead the life of continence. is om. this syllable om is indeed brahman. whosoever knows this syllable obtains all that he desires. this is the best support; this is the highest support. whosoever knows this support is adored in the world of brahma. another is from the mandukya upanishad: om is the one eternal syllable of w

f how many times they have recited a prayer to allah, or god. world religions: almanac 257 hinduism right hip. brahmins, the highest caste consisting of priests, wear a thread made of cotton, while rulers wear hemp and merchants wear wool. often, however, worship is performed at shrines and temples, either alone or with the help of priests, who often lead groups of worshippers by reading from the vedas. a typical temple, or mandir, consists of a sacred shrine, which represents the heart of the worshipper, and a tower, which represents the elevation of the soul to heaven. gifts that are offered become sacred because of their contact with the gods at temples or shrines, and they come to represent the grace of the divine. thus, for example, people often make ritual offerings of sacred ash or

about the third century bce, was a discourse on law and social obligations that still influences hindu society in india. similarly, medical research dates back more than two thousand years with medical treatises written by charaka and sushruta. yet it is in the area of literature that hindu culture has had its greatest impact. some of the world s oldest literature is written in sanskrit, and the vedas, especially the rig veda, are among the world s oldest texts. in the centuries just before the common era, hinduism gave rise to two of the world s great epic poems, the mahabharata (the world s longest epic poem, written sometime around 300 bce) and the ramayana (first written down in about 200 bce. this literary tradition continued in the centuries that followed. around the year 150 the ta

any kind of racial, gender, or ethnic discrimination (unfair treatment. consistent with this belief is the conviction that there are many paths to god, so sikhs are famously tolerant of other religious beliefs. the granth sahib is likely the only major sacred scripture in the world that actually tries to teach members of other religions, including christians and muslims. it states, some read the vedas, and some the koran. some wear blue robes, and some wear white. some call themselves muslim, and some call themselves hindu. some yearn for paradise, and others long for heaven. says nanak, one who knows. god s will, knows the secrets of his lord and master. another passage states, 428 world religions: almanac sikhism by his power the vedas and the puraanas exist, and the holy scriptures of

worthy of respect. any one who does not know this basic principle cannot understand the true meaning of the vedic religion. dayananda sarasvati (often spelled saraswati) was a leading hindu ascetic, or person who gives up worldly comforts to live in poverty, in nineteenth- century india. he is best known as an aggressive reformer who urged hindus to return to the traditions and principles in the vedas, the hindu sacred scripture. he was also the founder of the arya samaj, a hindu reform movement. this organization played a major role in the growth of indian nationalism. at the time of dayananda sarasvati s birth, india was a british colony, but his arya samaj and other organizations encouraged the desire among indians to achieve independence from great britain. birth and early life sarasv

ame a disciple, or follower, of a well-known religious teacher, swami birajananda (sometimes spelled virajananda. birajananda believed that hinduism had dayananda sarasvati 102 world religions: biographies strayed from its historical roots and that many of its practices had become impure. dayananda sarasvati promised birajananda that he would devote his life to restoring the rightful place of the vedas in the hindu faith. he kept his vow to birajananda and became a religious crusader. leaving behind the quiet, private existence he had led up to this time, dayananda sarasvati entered public life and began to develop his views about reforming hinduism. his goal was to urge hindus to turn away from worship involving images and to place their entire faith in the truth of the vedas. he began to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

credited with will and intellect, but these attributes are invariably directed toward evil as they exert their malevolent powers. when these evil spirits penetrate the material world and the circumstances of human life, they conceal themselves in every aspect of human existence. in many instances, the gods of the old religions become the demons of the new. the asuras, a race of gods in the early vedas (sacred hindu texts composed around 1500 to 1200 b.c.e, are transmuted to powerful evil beings with the advent of the new deities of indra and vishnu. the raksasas are a class of entities who attack humans with the intended goal of driving them insane or causing them material ruin. as in many theologies, there is an ambivalence concerning certain deities. in hinduism, the most terrifying of

ered to them were the benevolent spirits of humans who had died, rather than higher spiritual beings with special powers. a similar poll conducted by self magazine for its december 1997 issue found that 87 percent of readers believed in angels. all religions have some tradition of a guardian angel or type of spirit guide assigned to each individual human soul. in the ancient sanskrit texts of the vedas, the word for angel is angira; in hebrew, malakh, meaning messenger, or bene elohim, for god s children; in arabic, malakah; and in india, multiwinged angels or beings are called garudas. as early as the third millennium b.c.e, the written records of ancient egypt and mesopotamia recognized a hierarchy of supernatural beings that ruled over various parts of the earth, the universe, and the l

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

the form of gems and jewels; those who believe in the mystical powers of crystals wear them as amulets. many amulets have religious significance. ancient jews wore amulets around their necks that contained slips of parchment on which the laws of god were written. the torah, comprising five books of the old testament of the bible, is among the copies of holy books including the bible (christians, vedas (hindu, the koran (muslims, and the avestar (zoroastrians) believed by the faithful to t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d objects of mystery and power 169 ancient amulets of the middle east ancient assyrians, egyptians, babylonians, arabs, and hebrews placed great importance in amulets. frog.protected fertility. ankh.everlasting life. ud

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

soul. this diametric opposition, verging ever towards the extreme circumference of utility, has given and is giving birth to numerous world-wide systems and philosophies. the taboos of the south seas, the restrictions laid on widow-remarriage in india, the purdah of the mussulman, the veil of the vestal, the numerous accounts of virgin-mothers, all find their origin in this idea. the laws of the vedas, of manu, of buddha, the codes of confucius and lao-tze, the talmudic books of the jews, and the koran of the mohamedans, all maintain its direct influence and restrictions; and in the west in the old mythologies of teuton and celt, in the old norse sagas, more so in the roman and grecian law, and still more so on the christian edicts of constantine, theodoric, athalaric, and justinian, and

are hairs upon my body. rivers roll to make one tear in my superb caresses, when on myself myself begets a child, a system of a thousand planets piled. ci 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 *orpheus, vol. iii, pp. 156, 157. many of the believers in the qabalah, as those in the vedas, will give an almost endless antiquity to the ideas contained in their books. in one degree at least they are right, for the mysticism as contained in these systems of thought is as old as thought itself. the great system of the qabalah is one of emanation. a type of spiritual monism, an attempted explanation of the nature of the deity, within the limitations of mind. its correspondence with

l deal. in a slender pamphlet entitled gberashith, h aleister crowley ontologically asserts the absoluteness of the qabalstic zero* let us as shortly as possible now see how he arrives at this ultimate genesis *berashith, vol. ii, p. 236. the ancient hebrew qabalah was as closely connected with assyriology, as it was with babylonian and egyptian thought, hindu mythology, and the philosophy of the vedas and upanishads; its conception of the supreme god was ineffable, for he bore neither name nor attribute, being beyond the power of human conception. over the face of the whole world we find earnest thought arriving at or towards such a conclusion. in ancient china we hear lao-tze declaring: gwhat is there superior in heaven and earth, and from which heaven and earth sprung? nay, what is ther

ol. ii, p. 225 *3. vol. ii, p. 192 *4. it would be easy to argue with hegel-huxley that he who thinks of an act commits it (cf. jesus also in this connection, though he only knows the creative value of desire, and that since a and not-a are mutually limiting, therefore interdependent, therefore identical, he who forbids an act commits it. vol. ii, p. 193. agnosticism ex oriente lux. as old as the vedas is the idea of agnosticism, though in name it is not yet forty years of age. everywhere we look we find the. of paul, midst the greeks, the egyptians, the hebrews, the chaldeans, the aryans, and the chinese, and its light is focussed in the greatest of the great: socrates and plato, malebranche and descartes, locke and spinoza, hume and berkeley, swedenborg and kant, hegel and comte, tyndall

UNLEASHING THE BEAST

ically, although physical intercourse plays a very limited role in most indian tantric traditions, the sexual aspect was quickly singled out as the most infamous and most shocking aspect of this terrible perversion of true religion. as the great sanskritist, sir monier williams, put it, tantra is "hinduism arrived in last and worst age of medieval development" in which the noble philosophy of the vedas had been replaced by the obscene sexual perversions and black magic of the left-hand (vamacara) tantras "the rites, or rather, orgies, of the left hand worshippers presuppose the meeting of men and woman of all castes in the most unrestrained manner."lxviii -152- this identification of tantra with sexual licentiousness was only further complicated in the late 19th century, as tantra became i

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

utilizes in his practices of internal meditation in order to arrive at the feet of his divine mother. if the meditation is perfect, your adorable mother will hear your call and she will come to you; then you can converse with her about ineffable, paradisiacal things. she is devi kundalini; she is the popess of the tarot. the divine mother always listens to her devotees. in the sacred land of the vedas, the illuminated ramakrishna was one of her most greatest devotees. do you want to reach the heights of nirvikalpa- samadhi? do you need to develop anubaya (perception of your inner god in meditation? do you want the jinn science? remember that you have an adorable mother. ask and it shall be given to you. knock and it shall be opened unto you (matthew 7: 7) los solteros y las solteras puede

erdotal que el mago utiliza en sus pr cticas de meditaci n interna, para llegar a los pies de su divina madre. si la meditaci n es perfecta, vuestra adorable madre escuchar vuestro llamado y vendr a vosotros; entonces pod is platicar con ella cosas inefables del para so. ella es devi kundalini. ella es la papisa del tarot. la madre divina escucha siempre a sus devotos. en la tierra sagrada de los vedas, fue el iluminado ramakrishna, uno de los m s grandes devotos. quer is las alturas del nirvikalpasamadhi? necesit is desarrollar a anubaya (percepci n de vuestro dios interno en la meditaci n) quer is la ciencia de jinas. recordad que ten is una madre adorable "pedid y se os dar "golpead y se os abrir. 21 arcanum 3 remember that the sepher yetzirah marvelously describes all the splendors of

WHO ARE THE DRACONIANS

e book "venomous reptiles" also states the following..cobras (according to legends) are descended from the nagas, serpent gods of bharat, or ancient india. their worship has been traced to prehistoric dravidian times before the aryan invasion of the subcontinent in almost 1600 b.c. the naga's power to inflict disproportionate physical damage or almost instantaneous death is explained in the hindu vedas as paralleling the energy of creation or fire" the book goes on to state that: a) the naga's are said to have appeared at the birth of guatama siddharta, who later became "buddha. b) the ancient "well" of sheshna in benares, india, is traditionally where the yoga aphorisms of patanjali, a classical guide to students of yoga, was written" this "well" is said to be an entrance to one of the na

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

eports on the theory of numbers, in the transactions of the british association, 1859; james ozanam, mathematical recreations, 1710, translated by hutton in 1814; snart, the power of numbers; and barlow s investigations of the theory of numbers. for further information on hindu philosophy, see the theosophical glossary of h. p. blavatsky, the works of tukaram tatya, and modern translations of the vedas, puranas and upanishads, also rama prasad s nature s finer forces. lamaism in tibet, 1895, by dr. laurence austine waddell, is a very learned work; it contains a vast store of information on the numerical occult lore of the lamas and buddhists. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott upon egyptian numbers consult the works of e. a. wallis budge; flinders pe

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