Michael Wynn's Occult Reference Library
VISHNU

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

put into the other name sitivrat the subordinate meaning of sito-vrat, sieve-turner, so that it would be almost the same as kolo-vrat, wheel-turner, and afford a solution of that wheel in krodo's hand; both wheel (kolo) and sieve (sito) move round, and an ancient spell rested on sieve-turning. slav mythologists have identified sitivrat with the hindu sati/dvrata, who in a great deluge is saved by vishnu in the form of a fish, krodo stands on a fish; and vishnu is represented wearing wreaths of flowers about his neck, and holding a wheel (chakra) in his fourth hand^ all these coincidences are still meagre and insecure; but they suffice to establish the high antiquity of a slavo-teutonic myth, which starts up thus from more than one quarter^ hardly with crete, where kronos ruled and zeus was

f its feet, and with his hammer he strikes three deep valleys in the rocky mountain, sn, 59, 60. again, teutonic mythology agrees with the greek in never imputing to its gods the deformity of many heads, arms or legs; they are only bestowed 21 322 condition of gods. on a few heroes and animals, as some of the greek giants are ekaroyyetpe. such forms are quite common in the hindu and slav systems: vishnu is represented with four arms, brahma with four heads, svantovit the same, while porevit has five heads and rugevit seven faces. yet hecate too is said to have been threeheaded, as the eoman janus was two-faced, and a laceda3monian apollo four-armed^ khuvera, the indian god of wealth, is a hideous figure with three legs and eight teeth. some of the norse gods, on the contrary, have not a su

more than ire, proficisci, and osinn was even called gangleri, s^em. 32. sn. 24, i.e, the walker, traveller; the as. poets use geiocit (evasit, abiit) or sidode of god returning to heaven, andr. 118. 225. 977. el. 94-5. but how enormously the walk of the gods differs from the common, we see in the instance of poseidon, who goes an immense distance in three steps, ii. 13, 20, or that of the indian vishnu, who in three paces traverses earth, air and sky. from such swiftness there follows next the sudden ajjpcarance and disappearance of the gods; for wliich our older speech seems to have used goth, hvairban, ohg. imerban, as. hweorfan (verti, ferri, rotari' hivcarf him to heofenum lullig dryhten' says credm. ig, 8; and' oginn livarf];a' vanished. stem. 47. homer employs, to express the same t

stood in this way (see suppl. in the asiatic legends, it seems to me, the manifestations of deity are conceived deeply and purely in comparison, and nowhere more profoundly than in those of india. the god comes down and abides in the flesh for a season, for the salvation of mankind. wherever the doctrine of metempsychosis prevailed, the bodies of animals even were eligible for the avatara; and of vishnu's ten successive incarnations, the earlier ones are animal, it was in the later ones that he truly' became man (see suppl. the greek and teutonic mythologies steer clear of all such notions; in both of them the story of the gods was too sensuously conceived to have invested their transformations with the seriousness and duration of an avatara, although a belief in such incarnation is in its

ese 1 similar legends seem to live in the east. in a jis. of the cassel library containing a journey in turkey, i saw the representation of an archer taking aim at a child with an apple on its head. 384 heroes. religions the full-blooded animalism of herohood developed itself the more richly for that very reason. while the indian heroes are in the end reabsorbed into the god, e.g, krishna becomes vishnu, there remains in greek and german heroes an irreducible dross of humanism, which brings them more into harmony with the historical ingredients of their story. our hero-legend has this long while had no consciousness remaining of such a thing as incarnation, but has very largely that of an apotheosis of human though god-descended virtue. herakles can never become one with zeus, yet his deed

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ad and so is a good to evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards an

esenting creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for

ALEISTER CROWLEY BOOK OF LIES

ere intellect. they are called seven, although they are eight, because lao-tzu counts as nought, owing to the nature of his doctrine. the reference to their "living not" is to be found in liber 418. the word "perdurabo" means "i will endure unto the end. the allusion is explained in the note. siddartha, or gotama, was the name of the last budda. krishna was the principal incarnation of the indian vishnu, the preserver, the principal expounder of vedantism. tahuti, or thoth, the egyptian god of wisdom. mosheh, moses, the founder of the hebrew system. dionysus, probably an ecstatic from the east. mahmud, mohammed. all these were men; their godhead is the result of mythopoeia. notes (5) masters of the temple, whose grade has the mystic number 6= 1+ 2+ 3 (6) these are not eight, as apparent; f

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

hrough the buccal cavity with the lips so shaped as to modify the sound from a to o (or u, to the closed lips, when it becomes m. symbolically, this announces the course of nature as proceeding from free and formless creation through controlled and formed preservation to the silence of destruction. the three sounds are harmonized into one; and thus the word represents the hindu trinity of brahma, vishnu, and shiva; and the operations in the universe of their triune energy. it is thus the formula of a manvantara, or period of manifested existence, which alternates with a pralaya, during which creation is latent. analysed qabalistically, the word is found to possess similar properties. a is the negative, and also the unity which concentrates it into a positive form. a is the holy spirit who

pure earth known to the ancient egyptians, during that: equinox of the gods over which isis presided (i.e. the pagan era) was: taken as green: 309 table i: xix: xxii :key scale: selection of egyptian gods: small selection of: hindu deities: 0 :harpocrates, amoun, nuith :aum: 1 :ptah, asar un nefer, hadith :parabrahm (or any other whom: one wishes to please: 2 :amoun, thoth, nuith (zodiac.:shiva, vishnu (as buddha ava: tara).akasa(as matter).lingam: 3 :maut, isis, nephthys :bhavani (all forms of sakti: prana (as force, yoni: 4 :amoun, isis :indra, brahma: 5 :horus, nephthys :vishnu, varruna-avatar: 6 :asar, ra :vishnu-hari-krishna-rama: 7 :hathoor :bhavani (all forms of sakti: prana (as force, yoni: 8 :anubis :hanuman: 9 :shu :ganesha vishnu (kurm avatar: 10 :seb. lower (i.e. unwedded :lak

ti: prana (as force, yoni: 4 :amoun, isis :indra, brahma: 5 :horus, nephthys :vishnu, varruna-avatar: 6 :asar, ra :vishnu-hari-krishna-rama: 7 :hathoor :bhavani (all forms of sakti: prana (as force, yoni: 8 :anubis :hanuman: 9 :shu :ganesha vishnu (kurm avatar: 10 :seb. lower (i.e. unwedded :lakshmi, etc (kundalini: isis and nephthys :11 :nu :the maruts (vayu: 12 :thoth and cynocephalus :hanuman, vishnu (as parasa: rama: 13 :chomse :chandra (as moon: 14 :hathoor :lalita(sexual aspect of sakti: 15 :men thu :shiva: 16 :asar ameshet apis :shiva (sacred bull: 17 :various twin dieties, rehkt :various twin and hybrid: merti, etc: deities: 18 :kephra: 19 :ra-hoor-khuit, pasht, sekhet,:vishnu (nara-singh avatar: mau, sekhmet: 20 :isis (as virgin :the gopi girls, the lord of: yoga: 21 :amoun-ra :br

various twin dieties, rehkt :various twin and hybrid: merti, etc: deities: 18 :kephra: 19 :ra-hoor-khuit, pasht, sekhet,:vishnu (nara-singh avatar: mau, sekhmet: 20 :isis (as virgin :the gopi girls, the lord of: yoga: 21 :amoun-ra :brahma, indra: 22 :ma :yama :23 :tum athph auramoth (as water):soma (apas: asar (as hanged man: hekar, isis: 24 :merti goddesses, typhon :kundalini: apep, khephra: 25.:vishnu (horse-avatar: 26 :khem (set :lingam, yoni: 27 :horus: 28 :ahephi, aroueris: 29 :khephra (as scarab in tarot :vishnu (matsya avatar: trump: 30 :ra and many others :surya (as sun :31 :thoum-aesh-neith, mau, ka :agni (tejas) yama (as god of: beshunt, horus, tarpesheth: last judgment: 32 :sebek, mako :brahama :32 "bis :satem, ahapshi, nephthys:(prithivi: ameshet :31 "bis :asar:(akasa: 310& 311

of paolo and francesca, and the love of caesar and lucrezia borgia, and the love of aucassin and nicolette, and the love of daphnis and chloe, and the love of cornelia and caius gracchus, and the love of bacchus and ariadne, and the love of cupid and psyche, and the love of endymion and artemis, and the love of demeter and persephone, and the love of venus and adonis, and the love of lakshmi and vishnu, and the love of siva and bhavani and the love of buddha and ananda, and the love of jesus and john, and many more. also there is the love of many saints for their particular deity, as of st. francis of assisi for christ, of sri sabhapaty swami for maheswara, of abdullah haji shirazi for allah, of st ignatius loyola for mary, and many more. now do thou take one such story every night, and e

ALEISTER CROWLEY MAGICK WITHOUT TEARS

es and quantities; at the very least, we must be able to distinguish it from "that-whichis- not-pork" but- one moment, please! l. there is in advaitism a most fascinating danger; that is that, up to a certain point "religious experience" tends to support this theory. magic without tears get any book for free on: www.abika.com 70 a word on this. vulgar minds, such as are happy with a personal god, vishnu, jesus, melcarth, mithras, or another, often excite themselves- call it "energized enthusiasm" if you want to be sarcastic- to the point of experiencing actual visions of the objects of their devotion. but these people have not so much as asked themselves the original question of "how come" which is our present subject. sweep them into the discard! m. beyond vishvarupadarshana, the vision o

melcarth, mithras, or another, often excite themselves- call it "energized enthusiasm" if you want to be sarcastic- to the point of experiencing actual visions of the objects of their devotion. but these people have not so much as asked themselves the original question of "how come" which is our present subject. sweep them into the discard! m. beyond vishvarupadarshana, the vision of the form of vishnu, beyond that yet loftier vision which corresponds in hindu classification to our "knowledge and conversation of the holy guardian angel, is that called atmadarshana, the vision (or apprehension, a much better word) of the universe as a single phenomenon, outside all limitations, whether of time, space, causality, or what not. 40 very good, then! here we are with direct realization of the ad

ALEISTER CROWLEY MEDITATION

at which transcends the terrestrial, it must be celestial" one of the tendencies in their minds has been the hope of a heaven such as their parents and teachers have described, or such as 13 they have themselves pictured; and, without the slightest grounds for saying so, they make the assumption "this is that" in the bhagavadgita a vision of this class is naturally attributed to the apparation of vishnu, who was the local god of the period. anna kingsford, who had dabbled in hebrew mysticism, and was a feminist, got an almost identical vision; but called the "divine" figure which she saw alternately "adonai" and "maria" now this woman, though handicapped by a brain that was a mass of putrid pulp, and a complete lack of social status, education, and moral character, did more in the religiou

ALEISTER CROWLEY THE SWORD OF SONG

vity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus should give place to that of the baculum, the little to the great how great one only realises when one identifies the wand with the mahalingam* up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. 23. the cryptic coptic.3 vide the papyrus of bruce. 24. anet aer-k, etc.4 invocation of ra. from the papyrus of harris. 26. macgragor.5 the mage. 29. abramelin.6 the mage. 32. ancient rituals.7 from the papyrus of mrs. harris. 33. golden dawn.8 these rituals

l this was sorrow. and he turned his thought without and saw that all things were alike in this; that nought might escape the threefold misery. the soul, he said, the soul, the i, is as all of these; it is impermanent as the ephemeral flower of beauty in the water that is born and shines and dies ere sun be risen and set again. and he humiliated his heart and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels

hangel umumatis, the left ear and its parts; the teeth to two-and-thirty letters of the sixfold name: one to the air, and fifteen to the rain and the ram, and ten to the virgin, and six to the bull; the mouth to the archangels alalal and bikarak, lip and lip; the tongue to that devil of all devils yehowou.4 ho, devil! canst thou speak? 1 col. olcott, the theosophist. 2? the spirt of motor-cars. 3 vishnu, the preserver. 4 jehova. appendix ii 122 amen. the pharynx to mahabonisbash, the great angel; to seven-and-thirty myriads of legions of planetary spirits the hairs of the moustache, to each one; to ninety and one myriads of the elohim, the hairs of the beard; to each thirteen, and the oil to ease the world; to shalach, the archdevil, the chin. so also with the lesser relics; of which are n

ALEISTER CROWLEY EQ I 1

nderstand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher, or great master "the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls him "the great person "the qabalah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deeper according to the subtlety of the writer; for this 159 vision- it is all one same phenomenon, variously coloured by our varying ruachs12- is, i believe, the first and the last of all spiritual experience. for though he is attributed to

e altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vishnu the sombre, and siva the crimson, lapped in seas of blood. everywhere do we find thee, o thou one and awful eidolon, who as aormuzd once didst rule the sun-scorched plains of euphrates, and as odin the icy waves and the shrieking winds, round the frozen halls of the north. everywhere- everywhere! and yet now thou art again god, nameless to the elect- o thou vast inscrutable pleroma built in

ALEISTER CROWLEY EQUINOX EQ I 2

his locks flow forth, ending in acute points" zoroaster "vedana- pertaining to sensation we may first notice in the beginner's concentrating mind the class of distracting thoughts which refer to the emotions. the taking of pleasure in, or the endurance of pain from, the meditation itself is in particular to be dreaded. of mystic phenomena we may notice the immense class of devotional apparitions. vishnu, christ, jehovah and other deities appear in response to long-continued and passionate love. see "bhagavad gita" chap. xi, the visions of many catholic saints, teresa, gertrude, francis and others, anna kingsford("clothed with the sun" part iii, idra rabba qadisha and so on. the virgin mary is a favourite with many; it is all one phenomenon. observe, though, that many such apparitions are n

ecstasies of joy and agony experienced by such men as luther, fox, molinos, and others. professor william james treats most adequately of this matter in his "varieties of religious experience" the limitations of this stage are first, its absorption in self; secondly, its almost always insuperable tendency to self-limitation and narrowness. two mystics, the one wallowing in jesus and the other in vishnu, will describe their experiences in almost identical language, yet denounce each other as "heathen" and "mlechha" respectively. among hashish phenomena the correspondences are those of the intense emotions experienced (well described 70 by de quincey (opium) and ludlow in particular. such are fear, pride, love, laughter, anguish, and the rest. in the case of vishvarupadarshana (the vision o

shnu, will describe their experiences in almost identical language, yet denounce each other as "heathen" and "mlechha" respectively. among hashish phenomena the correspondences are those of the intense emotions experienced (well described 70 by de quincey (opium) and ludlow in particular. such are fear, pride, love, laughter, anguish, and the rest. in the case of vishvarupadarshana (the vision of vishnu) and even of such results as those of st. francis and st. ignatius, the best mystics may steer clear of the selfishness, narrowness, and emotionalism, and raise their experience to the type of san n a or even of sankhara. the "bhagavad gita" certainly reaches the latter height- or at least a reflection from that height- at one or two points. we must not omit to attribute to this section the

f "sam (greek sigma upsilon nu "together with" and adhi (heb. adonai "the lord" especially the personal lord, or holy guardian angel. the hindus accordingly use it to name that state of mind in which subject and object, becoming one, have disappeared. just as h combines with cl, and hcl results, so the yogi combines with the object of his meditation (perhaps his own heart) and these disappearing, vishnu appears. it is not that the yogi perceives vishnu<symbols when he ought to have been in vin n anam (chap. xi. it is quite essential to change the subject of the sentence. thus the autobiography of a mystic would run: foetus, babe, child, boy, youth, man, 418. there is no personal identity as a link betwe

the subject of the sentence. thus the autobiography of a mystic would run: foetus, babe, child, boy, youth, man, 418. there is no personal identity as a link between the man who is on the brink of "attainment" and the being who arises in him, annihilating him, and whom he subsequently remembers as his "gemius> the yogi is gone, just as the 77 hydrogen is gone. it is not that the heart has become vishnu, or that vishnu has filled the heart. the heart is gone, just as the chlorine is gone. there is the tube, and it is full of hcl out of all relation to its elements, through the result of their union (i purposely take the "elementary chemistry" view of the matter) samadhi is therefore with the hindu a result, the result of results indeed. there are higher and lower forms. that called nirvika

ALEISTER CROWLEY EQUINOX EQ I 4 2

him. b. rashith. the sacred sports of siva. printed at the hindu mission press. annas 8. the editor in his preface does not see the objection to gods and especially to siva holding sports, neither do we. but you must play square, even if you are a god; it is not cricket to slay the whole of the opposing eleven each time you are bowled. but perhaps siva had a reputation to keep up; we'll ask kali. vishnu. ritual, faith, and morals. by f. h. perrycoste. watts and co. if you should be so depraved as to desire to become a rationalistic author, you must buy a pair of sissors, some stickphast, and a parcel of odd vols. at hodgson's containing: buckle, draper, gibbon lecky, and old dictionary or two of quotations and some of the christian fathers. the process then is easy; it consists in cutting

ALEISTER CROWLEY EQUINOX EQ I 4

ni dwells the goddess kundalini; she surrounds all the nadis, and has three and a half coils. she catches her tail in her own mouth, and rests in the entrance of the sushumn 82 87 58. it sleeps there like a serpent, and is luminous by its own light. it is the goddess of speech, and is called the vija (seed. 59. full of energy, and like burning gold, know this kundalini to be the power (shakti) of vishnu; it is the mother of the three qualities- satwa (good, rajas (indifference, and tamas (bad. 60. there, beautiful like the bandhuk flower, is placed the seed of love; it is brilliant like burnished gold, and is described in yoga as eternal. 61. the sushumn also embraces it, and the beautiful seed is there; there it rests shining brilliantly like the autumnal moon, with the luminosity of mill

8- 40. 109 "hatha yoga pradipika" p. 62 "shiva sanhita" chap. iv, 45- 47. again this is the union of shiva and shakti, and that of the solar and lunar pingala and ida by means of the sushumn- the path of the gods. 110 "shiva sanhita" chap. iv, 76-81. between the ganges and the jamuna there sits the young widow inspiring pity. he should despoil her forcibly, for it leads one to the supreme seat of vishnu. you should awake the sleeping serpent (kundalini) by taking hold of its tail..111 as a special form of kumbhaka is mentioned, most probably this mudra is but one of the numerous pr n y ma practices, which we shall deal with shortly. 11 "the vajroli-mudra" in the "shiva sanhita"112 there is a long account of this mudra in which the god says "it is the most secret of all 95 the secrets that

ace; when it enters the sushumn it enters the chitt k sa or mental space, in which supersensuous objects are perceived. but, when perception has become objectless, and the soul shines by means of its own nature, it is said to have entered the chid k sa or knowledge space, and when the kundalini enters this space it arrives at thee end of its journey and passes into the last chakkra the sahasr ra. vishnu is united to devaki or shiva to shakti, and symbolically, as the divine union takes place, the powers of the ojas rush forth and beget a universe unimaginable by the normally minded man.122 99 how to awake the kundalini is therefore our next task. we have seen how this can partially be done by the various mudra exercises, but it will be remembered that the shakti chalana mentioned the pract

ely more real than aught 'physical' is the golden dawn of this eternal sun! but ere the orb of glory rose clear of its banks of blackness- alas my soul- that light ineffable was withdrawn beneath the falling veil of darkness, and in purples and greys 267 or rupa visions. that is, visions of the three lights of the gunas. see "the herb dangerous" the equinox, vol. 1, no. 2. 268 the great vision of vishnu. see the eleventh discourse on the bhagavad-g ta "unnumbered arms, the sun and moon. thine eyes. i see thy face, as sacrificial fire blazing, its splendour burneth up the worlds" verse 19. 269 adonai. the vision of the holy guardian angel. 270 atma-darshana, the universal vision of pan, or the vision of the universal peacock. it has many forms. 271 vision of shiva, which destroys the atma-d

ALEISTER CROWLEY EQUINOX EQ I 6

ject. he believed it to represent the apocalyptic church of adam, and found in its addresses to the "seven churches" the existence of a great asian hierarchy of the seven temples of the "twenty-four ancients" and further, in its various characters, the acts of the twelve divine incarnations, or messengers, who follow each other at periods of 600 years, as taught in regard to the manifestations of vishnu. then, in 1906, we have a book of the astronomer, nicholas marazoff, verified by the astronomers ramin and lanin, who attempt an astrological view, grounded on the state of the heavens at patmos on the 30th september 395, at 5 o'clock at night. jupiter- the white horse- was then in sagittarius; whilst saturn- the pale horse- was in scorpio; the sun in virgo, and the moon under her feet. joh

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ounds grow out of the other group and affect inferior groups or kingdoms, if the word "inferior" may be used in connection with any department of divine manifestation. for instance, the human kingdom (the fourth creative hierarchy) was produced by a triple aum sounded in a particular key by the three persons of the trinity in unison, god the father, god the son, and god the holy spirit, or shiva, vishnu, and brahma. this sound is still going forth; the interplay and interblending of the many tiny notes of each human being produces a great united sound which can be heard in the high places and which, in its turn, is having a definite effect upon the animal kingdom. it is one of the factors which produces animal forms, both for human and animal occupation, for it must ever be remembered that

man and solar copyright 1998 lucis trust subject and its intricacy. 1. the great word, as sounded by the logos of the solar system, and communicated to him by his superior. 2. three words committed by the solar logos to each of the three logoi as follows: a. the sacred sound a to shiva, he who embodies the spirit or will aspect. it is the word through which god the father works. b. the sound u to vishnu, god the son. he is the form-builder and provides the body which the spirit must occupy, thereby making divine incarnation possible. a is the life sound, u is the form sound. c. the sound m to brahma, who, in his work of energy-provider, links in active intelligence, spirit and form, or the self and not-self. it might here be pointed out that much information anent the three departments of

on is necessary, before these key words can be committed to the initiate. 4. forty-nine words related to the forty-nine subplanes or fires. these again are committed to the forty-nine builders of the sacred fires. the above two groups of words are in the jurisdiction of the third aspect, and are given out by brahma. 5. there are again five great words with signs which come under the department of vishnu, or god the son, and are breathed out by him. by their means the five kingdoms of nature on the evolutionary arc came into being: a. the mineral kingdom. b. the vegetable kingdom. c. the animal kingdom. d. the human kingdom- 90- initiation, human and solar copyright 1998 lucis trust e. the spiritual kingdom. these five are permutations of, or are built up upon the sound u, as the ones earli

of sound, and of the effects produced through the spoken word; it involves an apprehension of the building forces of nature and their due manipulation, and is based on an ability to wield mental matter, and to set it in motion, in order to produce results in physical matter, consonant with the clearly defined purpose of the inner god. it is the shining forth of the second aspect of the self, the vishnu, or form-building aspect, which is the prime characteristic of the ego on its own plane. it would be well to ponder on this- 92- initiation, human and solar copyright 1998 lucis trust c. to meditate, and thus arrive at the purpose of the ego. by thus meditating the first aspect comes steadily into greater prominence, and the conscious will of the inner god can make itself felt on the physic

their work of aiding the evolution of the three worlds, concern themselves principally with the seven syllables of the word of their degree or initiated grade. the three words which blend the seven are seldom used except under the direct sanction of one of the departmental heads (according to the syllable involved each word is directly connected with the triple aum, and therefore with the brahma, vishnu, or siva aspect, of which the three heads are the planetary representatives. when any initiate desires to use, for evolutionary purposes, the entire word as a unit, the sanction of the assembled lodge has to be gained, for such a word affects the matter of an entire plane within a planetary scheme, and consequently the matter of those planes which are subsidiary to the one involved. for ins

names much information will come to the student who carefully ponders them, remembering that they deal with the brahma aspect in its lowest manifestation and with the three- 101- initiation, human and solar copyright 1998 lucis trust worlds of human endeavour, and thus meditating, the student must relate this present solar system to the preceding one, in which the brahma aspect dominated, as the vishnu, or consciousness aspect dominates in this. the initiate, through the knowledge imparted, is now in a position to understand his own triple lower nature, and therefore to balance it in relation to the higher, to read the records and understand his place within the group, to manipulate the forces in the three worlds and thereby effect liberation for himself, thus helping the ends of evolutio

the relation of the two evolutions, human and deva, is no longer a mystery, but their position- 102- initiation, human and solar copyright 1998 lucis trust in the body of the heavenly man is seen to be a fact. one could go on emphasising the multiplicity of matters which the mystery of polarity, when revealed, makes clear to the initiate, but the above suffices. this secret concerns primarily the vishnu, or second aspect. it sums up in one short phrase the totality of knowledge gained in the hall of wisdom, as the earlier secrets summed up the totality achieved in the hall of learning. it deals with consciousness and its development by and through the matter aspect. it concerns literally the unification of the self and the not-self till they are verily and indeed one. at the fifth initiati

is the one which will arrive at perfection, or, rather, come within the reach of comprehension within the next solar system, it profits not to continue considering this secret. the following tabulation may make the whole matter clearer to the mind of the student: secret of initiation l ogos concerned s ource of energy planes fohat third brahma creator physical sun seven, six, five polarity fourth vishnu preserver subjective sun four, three fire fifth shiva destroyer central spiritual sun two as the student will observe, the source of the particular energy concerned is one aspect of the sun. at the sixth and seventh initiations two more secrets are revealed, one a lesser secret preparing the way for the revelation of the fourth. only four secrets of a major order are- 103- initiation, human

e knowledge and the help of those who have achieved. in order to avail himself of this help he has to work with the material of his own body, building right material into an ordered form, and has therefore to learn discrimination in the choice of matter, and to understand the laws of vibration and of construction. this entails the mastering, in some measure, of the laws that govern the brahma and vishnu aspects: it means a faculty of vibrating with atomic accuracy, and the development of the quality of attractiveness, which is the basis of the building, or vishnu aspect. he has to equip, also, his mental body so that it may be an explainer and transmitter, and not a hindering factor as now. he must likewise develop group activity, and learn to work in a co-ordinated manner with other units

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

volution. this threefold fire may be expressed in ray terms as follows: first, we have the animating fires of the solar system, which are the fires of the primordial ray of active intelligent matter; these constitute the energy of brahma, the third aspect of the logos. next are to be found the fires of the divine ray of love-wisdom, the ray of intelligent love, which constitutes the energy of the vishnu aspect, the second aspect logoic. 4(4) finally are to be found the fires of the cosmic mental plane, which are the fires of the cosmic ray of will. they might be described as the rays of intelligent will and are the manifestation of the first aspect logoic, the mahadeva aspect.5(5) therefore we have three cosmic rays manifesting: the ray of intelligent activity. this is a ray of a very demo

tter side of existence. incidentally, brahma manifests will, because he is purpose, and love because in this solar system love is the line of least resistance. while this is an occult statement worthy of consideration, yet it must be remembered that he is primarily activity and intelligence with the aim of adaptability, and that this is his main characteristic. the second logos. the second logos, vishnu, the divine wisdom ray, the great principle of- 80- a treatise on cosmic fire copyright 1998 lucis trust buddhi seeking to blend with the principle of intelligence, is characterised by love. his motion is that which we might term spiral cyclic. availing himself of the rotary motion of all atoms, he adds to that his own form of motion or of spiralling periodical movement, and by circulation

e path of evolution the work of the second logos is felt, beginning at a point in time and space which hides the mystery of the second chain, but finding its point of accelerated vibration or the unification of the two modes of manifestation rotary-spiral-cyclic in the middle part of what we call the third chain. this is after all the blending of the activity of brahma with the onward progress of vishnu. we have the correspondence to this in the sumtotal of the effects brought about in the second and third root races. the activity of the second logos is carried on under the cosmic law of attraction. the law of economy has for one of its branches a subsidiary law of marked development called the law of repulsion. the cosmic laws of attraction and economy are therefore the raison d' tre (vie

in some occult manner links the system up with its cosmic centre. in a manner inconceivable to us the first logos brings in the influence of other constellations. when this first aspect is better understood (in the next mahamanvantara) the work of the seven rishis of the great bear,65(57) and the supreme influence of sirius will be comprehended; in this present manifestation of the son, or of the vishnu aspect, we are concerned more closely with the pleiades and their influence via the sun, and, in relation to our planet, via venus. this subject of the first logos, manifesting only in connection with the other two in the system, is a profound mystery, which is not fully understood by even those who have taken the sixth initiation. the first logos embodies the "will to live" and it was thro

covers the period of the first three triangles dealt with earlier. we must not forget that, for the sake of clarity, we are here differentiating between the different aspects, and considering their separated development, a thing only permissible in time and space or during the evolutionary process, but not permissible from the standpoint of the eternal now, and from the unity of the all-self. the vishnu or the love-wisdom aspect is latent in the self, and is part of the monadic content, but the brahma aspect, the activity-intelligence aspect precedes its manifestation in time. the tabernacle in the wilderness preceded the building of the temple of solomon; the kernel of wheat has to lie in the darkness of mother earth before the golden perfected ear can be seen, and the lotus has to cast i

er lies here: the egoic ray can always be one of the seven, but we need to remember that, in this astral-buddhic solar system, wherein love and wisdom are being brought into objectivity, the bulk of the monads are on the love-wisdom ray. the fact, therefore, of its being the synthetic ray has a vast significance. this is the system of the son, whose name is love. this is the divine incarnation of vishnu. the dragon of wisdom is in manifestation, and he brings into incarnation those cosmic entities who are in essence identical with himself. after the third initiation all human beings find themselves on their monadic ray, on one of the three major rays, and the fact that masters and initiates are found on all the rays is due to the following two factors: first. each major ray has its subrays

he scattering of the atoms of matter and their dissociation from one another, wide distribution, vibratory rhythm, heterogeneity and quality and their inherent rotary action. this law of economy causes matter always to follow the line of least resistance, and is the basis of the separative action of atomic matter. it governs matter, the opposite pole of spirit. the second aspect, the building, or vishnu aspect, is governed by the law of attraction; the activities of the entities who embody this aspect are directed to the attracting of matter to spirit, and the gradual approximation of the two poles. it results in cohesion, in the production of congeries of atoms in various formations, and this attraction is brought about by the attractive power of spirit itself. it shows itself in: 1. asso

e fifth principle of mind, and in the five planes of human evolution. these five letters when sounded forth on the right note, give the key to the true inwardness of matter and also to its control, this control being based on the right interpretation of the law of economy. another phrase, this time of seven letters, or a letter for each of the seven heavenly men, embodies the sound or note of the vishnu aspect, the second aspect logoic, the form-building aspect. by its correct or partial sounding, by its complete or incomplete reverberation, are the forms built and adapted. the law of attraction finds expression in the manipulation of matter and its welding into form for the use of spirit. then a third word or phrase is added to the other two, completing the entire word logoic and producin

known. the knower will utter them in his own true key, thus blending his own sound with the entire volume of vibration, and thereby achieving sudden realisation of his essential identity with those who utter the words. as the sound of matter or of brahma peals forth in his ears on all the planes, he will see all forms as illusion and will be freed, knowing himself as omnipresent. as the sound of vishnu reverberates within himself, he knows himself as perfected wisdom, and distinguishes the note of his being (or that of the heavenly man in whose body he finds place) from the group notes, and knows himself as omniscient. as the note of the first or mahadeva aspect, follows upon the other two, he realises himself as pure spirit and on the consummation of the chord is merged in the self, or t

the three fires meet in him. he is the best expression of the manasic principle and might be considered, from one very interesting standpoint, the chef-d'oeuvre of brahma. he is the sheath for the life of god; he is the individualised consciousness of the logos, manifesting through the seven divine manasaputras, or heavenly men, in whose bodies each unit of the human family finds place. he is the vishnu aspect in process of development through the intelligence of brahma, impelled by the will of mahadeva. therefore, in a peculiar sense man is very important, as he is the place of at-one-ment for all the three aspects; nevertheless, he is very unimportant for he is not the apex of the triangle, but simply the middle point, if we view the triangle thus: spirit-father. the son or man. matter-m

at which might be regarded as the middle point in manifestation. it does not involve entirely the pole of spirit. it is produced by the union of the two poles, and the process of interplay and of adaptation that necessarily ensues. it might be tabulated as follows, in an effort to clarify by visualisation: first pole the point of union second pole first logos..second logos..third logos. mahadeva..vishnu..b. rahma. will..wisdom-love..active intelligence. spirit..consciousness..m. atter. father..son..mother. monad..ego..personality. the self..t. he relation between..t. he not-self. the knower..knowledge..the known. life..realisation..form. one could go on piling up terms, but the above suffices to demonstrate the relationship between the threefold logos, during manifestation. emphasis must b

ove-wisdom- 140- a treatise on cosmic fire copyright 1998 lucis trust this latter quality is in process of development through the utilisation of active intelligence. the three manifested persons of the logoic triad seek full development by means of each other. the will to be, of the mahadeva aspect, seeks, with the aid of the intelligence of brahma, to develop love-wisdom, or the son aspect, the vishnu aspect. in the microcosmic system, the reflection of the threefold logos, the man is endeavoring through the three vehicles to attain the same development on his own plane. on higher planes the heavenly men (through atma-buddhi-manas) aim at a similar progression. these two, the heavenly men plus the units in their bodies, which are composed of deva and human monads form, in their totality

rinciple of manas. intelligence nature, activity. note here that the three principles in terms of the triad with the two synthesising principles on the plane of the monad, make five principles and give the key to h. p. b.'s numbering in certain places. we might express it thus: i. the absolute..t. he monad. ii. 1. prakriti..active intelligence. the divine manasaputra. 2. purusha..love-wisdom. the vishnu aspect. on the plane of objectivity. iii 3. atma t he triad. 4. buddhi t he triad- 152- a treatise on cosmic fire copyright 1998 lucis trust 5. manas t he triad. from the standpoint of evolution we regard the higher two and the highest one as the correspondence to the absolute as he manifests in duality. this is prior to objectivity, which requires the presence of the three. in manifestatio

ALICE A BAILEY05 THE LIGHT OF THE SOUL

as thirstlessness. this is the most correct occult term to use as it involves the dual idea of water, the symbol of material existence, and desire, the quality of the astral plane, whose symbol is also water. the idea of man being the "fish" is curiously complete here. this symbol (as is the case with all symbols) has seven meanings; two are of use in this place: 1. the fish is the symbol of the vishnu aspect, the christ principle, the second aspect of divinity, the christ in incarnation, whether it is the cosmic christ (expressing himself through a solar system) or the individual christ the potential saviour within each human being. this is the "christ in you, the hope of glory (col. i:27) if the student will also study the fish avatar of vishnu he will learn still more. 2. the fish swim

oul. the secondary meaning has reference also to the divine son of god, the second aspect monadic, as he manifests through the medium of a human being. this is the microcosmic soul. the following synonyms of the ishvara aspect may be found of value. the macrocosm. ishvara, the second aspect .w hose nature is love. the son of god .t he revealer of the father. the cosmic christ. god in incarnation. vishnu. second person of the hindu trimurti. the soul of all things .a toms and souls are synonymous terms. the all-self. the sum total of all selves. i am that. group consciousness. aum. word of revelation. the word. god in the flesh. the gurudeva. the master of all. the light of the world. shining in darkness. the microcosm. the second aspect. love wisdom. the son of the father. the revealer of

station of a human atom or of a solar deity, and simply indicates the natural triplicity of substance, its septenary nature, and its various mutations. it expresses the nature of that aspect of divine life which is called brahma by the hindu, and the holy spirit by the christian. this is the third aspect of the trimurti or trinity, the aspect of active intelligent matter, out of which the body of vishnu or of the cosmic christ is to be built in order that shiva, the father or the spirit may have a medium of revelation. it might therefore be of use if the nature of the four divisions of the three gunas were indicated, after giving the synonyms for these gunas. the three gunas: 1. the qualities of matter, 2. the aspects of thinking substance, or of the universal mind, 3. the attributes of fo

of the attention upon a form of god "the incarnated form of the exalted one leaves one without desire for any other support. this should be understood to be fixed attention, when the mind stuff is fixed upon this form. and what is this incarnate form of hari on which one should ponder, let that be heard by thee, o ruler of men. fixed attention is not possible without something on which to fix it (vishnu purana vi. 7. 75-85) then follows a description of the incarnated form of the exalted one, concluding with these words- 134- the light of the soul copyright 1998 lucis trust. upon him let the yogin ponder; and lost in him, concentrate his own mind until, o, king, the fixed attention becomes firmly fixed upon him only. while performing this or while doing, as he wills, some other action wher

is, however. in the two stages of dharana and dhyana, of concentration and of meditation, the mind is the important factor and is the producer in the brain. a great hindu teacher, kecidhvaja, expresses this idea in the following words "the soul has the means. thinking is the means. it is inanimate. when thinking has completed its task of release, it has done what it had to do and ceases (from the vishnu parana. vi. 7:90) the truth of this makes any description or explanation of the high state of samadhi or contemplation exceedingly difficult, for words and phrases are but the effort of the mind to submit to the brain of the personal self that which will enable it to appreciate and comprehend the process. in contemplation, the yogi loses sight of- 136- the light of the soul copyright 1998 l

s. these three stages in the three worlds of human unfoldment correspond to the three dimensions, and students will find it interesting to work out these analogies of the various triplicities, remembering that the third aspect (intelligent substance, the holy ghost or brahma aspects, corresponds to the past (hence a hint as to the nature of evil. the second aspect (consciousness) or the christ or vishnu aspect relates to the present, whilst only the future will reveal the nature of spirit, the highest or father aspect. this line of thought, through concentrated meditation will become clear, and a sense of proportion and a sense of just values as to the present point in time will grow. a recognition also of the relation of all lives to each other will be developed and the life of the aspira

states of consciousness continues to sound the cosmic aum, just so long will the objective tangible solar system persist. the following synonyms in connection with this sutra must be borne in mind if clarity of thought is to be achieved: i. spiritual essence. i i. the sound or word. iii. the object. 1. spirit. 1. the soul. 1. body 2. pneuma. 2. the psyche. 2. form 3. the father. shiva 3. the son. vishnu. 3. the holy spirit. brahma 4. the monad. the one. 4. the cosmic christ. 4. the vehicle of life and of incarnation. 5. the eternal will or purpose. 5. eternal love-wisdom. 5. eternal activity and intelligence. 6. one great breath. 6. the aum. 6. the worlds. 7. life. 7. consciousness aspect. 7. activity aspect. 8. synthesising energy. 8. attractive force. 8. matter. 9. first aspect. 9. secon

phant. it is the symbol of strength, of concentrated power, of the great moving force, which once aroused, carries all before it. it is for our fifth root race, the symbol of the most powerful and mighty of the animal kingdom. it is a picture of the transmutation or sublimation of the animal nature, for at the base of the spine is the elephant and in the head is the thousand petalled lotus hiding vishnu, seated in the centre. thus is the animal nature carried upward into heaven- 159- the light of the soul copyright 1998 lucis trust by meditation upon this "elephant force" the power of the third aspect, the energy of matter itself and therefore of god the holy ghost or of brahma, is aroused and conjoined to that of the second or consciousness aspect, to soul energy, that of vishnu, the seco

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ed as a preliminary period and can be seen going on in the starry heavens. it indicates the stage wherein the great magician is only in process of carrying forward his work; he has not yet finally chanted those mystic words or those spiritual sounds which will produce concretion and the tangible appearance of form. the secret doctrine refers to the three fires, and these are of ancient usage; the vishnu purana gives these fires exactly the same nomenclature as does h.p.b. who borrowed the terms from the ancient scripture. electric fire, solar fire and fire by friction, when brought into conjunction, produce the manifested macrocosm and microcosm, and to this conjunction my earlier treatise on cosmic fire referred. these fires are esoterically one fire but this fire produces, according to t

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

meditation, for as they express the laws under which the seven creative builders work, so do they express the laws under which the aspirant can now begin to work. 4. quality in the world of appearances we now take up the definition of the word "quality" which embodies the second ray aspect. this second aspect is the determining ray or the second manifesting aspect of divinity. it is the christ or vishnu aspect; it is the sentient consciousness aspect of deity in form. i stated also that we would consider its expression in the world of phenomena, meaning by this the world of external appearance and of tangible forms. the quality that emerges through the process of manifesting, and under the impulse of the divine life, is love, which functions through the medium of the law of attraction, wit

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

dispersing agent. 2. when in active expression, it causes an active scattering or rejection of the aspects of form life- 90- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 3. it produces a discriminating contact which leads eventually to what is esoterically called "the way of divine refusal" 4. it is, nevertheless, an aspect of the law of love, of the vishnu or christ aspect, and concerns an attitude of the soul, whose essential nature is love. 5. this law expresses itself through the mind nature, and therefore can only make its presence and influence felt upon the path of discipleship. 6. it is the prime pre-requisite to true self-knowledge. it reveals at the same time that it divides or scatters. 7. it works through love and for the interest

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

ducing peculiar effects both destructive and constructive. twice before has this relation and intensification of vibration occurred: at the time of the coming of the sons of mind to the earth during the lemurian age and once in the atlantean period at the climax of the conflict between the lords of the dark face and the lords of the shining countenance (see volume ii of the secret doctrine or the vishnu purana. a.a.b) in the earlier activity, the fourth active constellation was gemini and in the atlantean it was sagittarius. the effect then was on the physical plane (the earliest was on the mental) and the great flood eventuated to which the bible bears testimony. it brought about the destruction of the humanity of the time, but released the indwelling life for further experience and devel

through the `four castes' in all parts of the world. its teachers are spoken of as `graduates of the ruddy flame' and are frequently portrayed as clothed in red robes. they work under the first logoic aspect and train those whose work is along the lines of the destroyer. neptune (6th) this school concerns itself with the development of the desire element and its graduates are called the `sons of vishnu (cosmic fire. 1177-1179) the schools on saturn, the sun, the moon and on pluto are not given but complete the twelve planets- 413- a treatise on the seven rays- volume iii: esoteric astrolhu- copyright 1998 lucis trust to produce a condition of utter exhaustion. the physical vehicle was given no respite. the heart and blood condition grew steadily worse. during the last two years of her lif

ALICE BAILEY THE LABOURS OF HERCULES

exaggerated efforts; often a sign of failure, but always of ultimate success. in its opposite sign, libra, it reaches its consummation of balance and of equilibrium, for the intervening experience and the lessons learned from the intermediate five labors bring about that poise and balanced attitude which we shall note in hercules when he captures the boar, in libra [34] in the brahmanical zodiac, vishnu presides over aries and vishnu is the second person of the hindu trimurti, or the cosmic christ in incarnation, as he initiates the process of form-taking, and ultimately brings about the final episode of resurrection. thus vishnu or christ embodies the two urges, the urge to create and build form and the urge to liberation, or resurrection out of form. it is under this urge to liberation t

BLAVATSKY H P ANTHROPOGENESIS

our adamic race, were born, lived, and died. their archaic and esoteric names were many, and varied with the language of the nationality which mentioned them in its annals and scriptures. that which in the vendidad, for instance, is referred to as airyanem vaego (see bund. 79, 12) wherein was born the original zoroaster* is called in the puranic literature "sveta- dwipa "mount meru" the abode of vishnu, etc, etc; and in the secret doctrine is simply named the land of the "gods" under their chiefs the "spirits of this planet" therefore, in view of the possible, and even very probable confusion, that may arise, it is considered more convenient to adopt, for each of the four continents constantly referred to, a name more familiar to the cultured reader. it is proposed, then, to call the firs

l suffix, means "my life" my being, which "is the personal pronoun anochi" from the name of the egyptian goddess anouki* in one of the most ancient catechisms of southern india, madras presidency, the hermaphrodite goddess adanari (see also "indian pantheon) has the ansated cross, the svastica, the "male and female sign" right in the central part, to denote the pre-sexual state of the third race. vishnu, who is now represented with a lotus growing out of his navel- or the universe of brahma evolving out of the central point nara- is shown in one of the oldest carvings as double-sexed (vishnu and lakshmi) standing on a lotus-leaf floating on the water; which water rises in a semicircle and pours through the svastica "the source of generation" or of the descent of man. pythagoras calls sukra

all the monuments and inscriptions that could be reached" the real occult reason will be given in these pages* sukra is the son of bhrigu the great rishi, and one of the seven prajapati, the founder of the race of bhargavas, in which parasu rama is born[[vol. 2, page] 33 parent stars and sister planets. that occult mysticism has to deal. the allegory which states that for killing sukra's mother, vishnu was cursed by him to be reborn seven times on the earth, is full of occult philosophical meaning. it does not refer to vishnu's avatars, since these number nine, the tenth being still to come, but to the races on earth. venus, or lucifer (also sukra and usanas) the planet, is the light-bearer of our earth, in both its physical and mystic sense. the christians knew it well in early times, si

the world in general with its chiefest content, man, the term elohim-jehovah applies. in extracts from the zohar, the rev. dr. cassell (a kabalist, to prove that the cabbalah sets forth the doctrine of the trinity, among other things says 'jehovah is elohim (alhim. by three steps god (alhim, and jehovah become the same, and though separated each and together, they are of the same one" similarly, vishnu becomes the sun, the visible symbol of the impersonal deity. vishnu is described as "striding through the seven regions of the universe in three steps" but with the hindus this is an exoteric account, a surface tenet and an allegory, while the kabalists give it out as the esoteric and final meaning. but to proceed "now light" explains the author "as shown, is 20612 to 6561, as the proper en

of daksha[[footnote(s* achyuta is an almost untranslatable term. it means that which is not subject to fall or change for the worse: the unfalling; and it is the reverse of chyuta "the fallen" the dhyanis who incarnate in the human forms of the third root- race and endow them with intellect (manas) are called the chyuta, for they fall into generation[[vol. 2, page] 48 the secret doctrine. in the vishnu purana, is the most mysterious. he is referred to by the honourable title of deva rishi (divine rishi, more than a demi-god) by parasara, and yet he is cursed by daksha and even by brahma. he informs kansa that bhagavat (or vishnu in exotericism) would incarnate in the eighth child of devaki, and thus brings the wrath of the indian herod upon krishna's mother; and then, from the cloud on wh

ages in their own exoteric books, namely, the puranas. in the allegories of the latter, brahma, who is collectively the creative force of the universe, is said to be "at the beginning of the yugas (cycles. possessed of the desire and of the power to create, and, impelled by the potencies of what is to be created, again and again does he, at the outset of a kalpa, put forth a similar creation (see vishnu purana, book i. ch. v, closing sloka. also "manava dharma shastra" i. 30) it is now proposed to examine the exoteric account in the vishnu purana, and see how much it may agree or disagree with our occult version- creation of divine beings in the exoteric accounts. in the vishnu purana- which is certainly the earliest of all the scriptures of that name- we find, as in all the others, brahma

his is no incongruity, nor is it due to inconsistency, but has, like all the rest, a profound esoteric meaning, quite clear to one free from christian theological prejudice. he who bears in mind that the principle mahat, or intellect, the "universal mind (literally "the great, which esoteric philosophy explains as the "manifested omniscience- the "first product" of pradhana (primordial matter) as vishnu purana says, but the first cosmic aspect of parabrahm or the esoteric sat, the universal soul* as occultism[[footnote(s* this has in esotericism a direct bearing upon the seven principles of the manifested brahma, or universe, in the same order as in man. exoterically, it is only four principles* demons is a very loose word to use, as it applies to a great number of inferior- i.e, more mate

the morning and is said to die when it disappears, whereas it is simply reabsorbed into the parent essence. cosmic pralaya is for things visible, not for the arupa, formless, world. the cosmic or universal pralaya comes only at the end of one hundred years of brahma; when the universal dissolution is said to take place. then the avyaya, say the exoteric scriptures, the eternal life symbolized by vishnu, assuming the character of rudra, the destroyer, enters into the seven rays of the sun and drinks up all the waters of the universe "thus fed, the seven solar rays dilate to seven suns and set fire to the whole cosmos* since a maha-yuga is the 1,000th part of a day of brahma[[vol. 2, page] 70 the secret doctrine. add sandhis, i.e, intervals between the reign of each manu, which amount to si

iodical phenomena. they are never erring, perpetually recurring numbers, unveiling, to him who studies the secrets of nature, a truly divine system, an intelligent plan in cosmogony, which results in natural cosmic divisions of times, seasons, invisible influences, astronomical phenomena, with their action and reaction on terrestrial and even moral nature; on[[footnote(s* wilson's "translation of vishnu purana" vol. i, pp. 50, 51[[vol. 2, page] 74 the secret doctrine. birth, death, and growth, on health and disease. all these natural events are based and depend upon cyclical processes in the kosmos itself, producing periodic agencies which, acting from without, affect the earth and all that lives and breathes on it, from one end to the other of any manvantara. causes and effects are esoter

lunar[[footnote(s* according to the wonderful chronology of bentley, who wrote in days when biblical chronology was still undisputed; and also according to that of those modern orientalists who dwarf the hindu dates as far as they can* now sri is the daughter of bhrigu, one of the prajapatis and rishis, the chief of the bhrigus "the consumers" the aerial class of gods. she is lakshmi, the wife of vishnu, and she is "the bride of siva (gauri, and she is sarasvati "the watery" the wife of brahma, because the three gods and goddesses are one, under three aspects. read the explanation by parasara, in vishnu purana in bk. i, ch. viii (vol. i, wilson's trans, p. 119, and you will understand "the lord of sri" is the moon, he says, and "sri is the wife of narayana, the god of gods; sri or lakshmi

because too divine and pure (vide supra, sloka 11th; whereas the barhishad, being the lunar spirits more closely connected with earth, became the creative elohim of form, or the adam of dust. the allegory says that sanandana and other vedhas, the sons of brahma, his first progeny "were without desire or passion, inspired with the holy wisdom, estranged from the universe and undesirous of progeny (vishnu purana, book i. vii. this also is what is meant in sloka 11 by the words "they would not create" and is explained as follows "the primordial emanations from the creative power are too near the absolute cause. they are transitional and latent forces, which will develop only in the next and subsequent removes" this makes it plain. hence brahma is said to have felt wrathful when he saw that th

in the eternal spheres, and who are the gods of gods; and the matsya adds that the gods worshipped them; while the harivansa (s. 1, 935) distinguishes the virajas as one class of the pitris only- a statement corroborated in the secret teachings, which, however, identify the virajas with the elder agnishwattas* and the rajasas, or abhutarajasas, who are incorporeal without even an astral phantom. vishnu is said, in most of the mss, to have incarnated in and through them "in the raivata manvantara, again, hari, best of gods, was born of sambhuti, as the divine manasas- originating with the deities called rajasas" sambhuti was a daughter of daksha, and wife of marichi, the father of the agnishwatta, who, along with the rajasas, are ever associated with manasas. as remarked by a far more able

f daksha, and wife of marichi, the father of the agnishwatta, who, along with the rajasas, are ever associated with manasas. as remarked by a far more able sanskritist than wilson, mr. fitzedward hall "manasa is no inappropriate name for a deity associated with the rajasas. we appear to have in it manasam- the same as manas- with the change of termination required to express male personification (vishnu purana bk. iii, ch. i, p. 17 footnote. all the sons of viraja are manasa, says nilakantha. and[[footnote(s* we are quite aware that the yayu and matsya puranas identify (agreeably to western interpretation) the agnishwatta with the seasons, and the barhishad pitris with the months; adding a fourth class- the kavyas- cyclic years. but do not christian, roman catholics identify their angels w

BLAVATSKY H P COSMOGENESIS

and sir william jones was a cruel one. but it had been well deserved, and no one was more to be blamed[[vol. 1, page] xxxi introductory. in that affair than the missionaries and colonel wilford themselves. the former, on the testimony of sir william jones himself (see asiat. res, vol. i, p. 272, were silly enough to maintain that "the hindus were even now almost christians, because their brahma, vishnu and mahesa were no other than the christian trinity* it was a good lesson. it made the oriental scholars doubly cautious; but perchance it has also made some of them too shy, and caused, in its reaction, the pendulum of foregone conclusions to swing too much the other way. for "that first supply on the brahmanical market" made for colonel wilford, has now created an evident necessity and de

inds* and on that of mayavic perception, the plenum, the absolute container of all that is, whether manifested or unmanifested: it is, therefore, that absolute all. there is no difference between the christian apostle's "in him we live and move and have our being" and the hindu rishi's "the universe lives in, proceeds from, and will[[footnote(s* the very names of the two chief deities, brahma and vishnu, ought to have long ago suggested their esoteric meanings. for the root of one, brahmam, or brahm, is derived by some from the word brih "to grow" or "to expand (see calcutta review, vol. lxvi, p. 14; and of the other, vishnu, from the root vis "to pervade" to enter in the nature of the essence; brahma-vishnu being this infinite space, of which the gods, the rishis, the manus, and all in th

our chapters of genesis are the fragment[[footnote(s[[footnote continued from previous page] known causeless cause" is the oldest dogma in occultism, millenniums earlier than the pater-aether of the greeks and latins. so are the "force and matter, as potencies of space, inseparable, and the unknown revealers of the unknown" they are all found in aryan philosophy personified by visvakarman, indra, vishnu, etc, etc. still they are expressed very philosophically, and under many unusual aspects, in the work referred to* in contradistinction to the manifested universe of matter, the term mulaprakriti (from mula "the root" and prakriti "nature, or the unmanifested primordial matter- called by western alchemists adam's earth- is applied by the vedantins to parabrahmam. matter is dual in religious

this lies the whole difference between the esoteric and the christian trinities. the mystics and the philosophers, the eastern and western pantheists, synthesize their pregenetic triad in the pure divine abstraction. the orthodox, anthropomorphize it. hiranyagarbha, hari, and sankara- the three hypostases of the manifesting "spirit of the supreme spirit (by which title prithivi- the earth- greets vishnu in his first avatar- are the purely metaphysical abstract qualities of formation, preservation, and destruction, and are the three divine avasthas (lit. hypostases) of that which "does[[footnote(s* it is not the physical organisms that remain in statu quo, least of all their psychical principles, during the great cosmic or even solar pralayas, but only their akasic or astral "photographs" b

, least of all their psychical principles, during the great cosmic or even solar pralayas, but only their akasic or astral "photographs" but during the minor pralayas, once over-taken by the "night" the planets remain intact, though dead, as a huge animal, caught and embedded in the polar ice, remains the same for ages[[vol. 1, page] 19 proem. not perish with created things (or achyuta, a name of vishnu; whereas the orthodox christian separates his personal creative deity into the three personages of the trinity, and admits of no higher deity. the latter, in occultism, is the abstract triangle; with the orthodox, the perfect cube. the creative god or the aggregate gods are regarded by the eastern philosopher as bhrantidarsanatah "false apprehension" something "conceived of, by reason of er

rthodox, the perfect cube. the creative god or the aggregate gods are regarded by the eastern philosopher as bhrantidarsanatah "false apprehension" something "conceived of, by reason of erroneous appearances, as a material form" and explained as arising from the illusive conception of the egotistic personal and human soul (lower fifth principle. it is beautifully expressed in a new translation of vishnu purana "that brahma in its totality has essentially the aspect of prakriti, both evolved and unevolved (mulaprakriti, and also the aspect of spirit and the aspect of time. spirit, o twice born, is the leading aspect of the supreme brahma* the next is a twofold aspect- prakriti, both evolved and unevolved, and is the time last" kronos is shown in the orphic theogony as being also a generated

ly on the highest plane of abstraction; on the plane of matter the 3 is the masculine and the 4 the female: the upright and the horizontal in the fourth 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 m

ics and postulates a "one form of existence" as the basis and source of all things. but perhaps the phrase, the "one form of existence" is not altogether correct. the sanskrit word is prabhavapyaya "the place, or rather plane, whence emerges the origination, and into which is the resolution of all things" says a commentator. it is not the "mother of the world" as translated by wilson (see book i, vishnu purana; for jagad yoni (as shown by fitzedward hall) is scarcely so much "the mother of the world" or "the womb of the world" as the "material cause of the universe" the puranic commentators explain it by karana "cause- but the esoteric philosophy, by the ideal spirit of that cause. it is, in its secondary stage, the svabhavat of the buddhist philosopher, the eternal cause and effect, omnip

f existence" the "alaya has an absolute eternal existence" says aryasanga- the rival of nagarjuna* in one sense it is pradhana; which[[footnote(s* aryasanga was a pre-christian adept and founder of a buddhist esoteric school, though csoma di koros places him, for some reasons of his own, in the seventh century[[footnote continued on next page[[vol. 1, page] 50 the secret doctrine. is explained in vishnu purana as "that which is the unevolved cause, is emphatically called by the most eminent sages pradhana, original base, which is subtile prakriti, viz, that which is eternal, and which at once is (or comprehends) what is and what is not, or is mere process "prakriti" however, is an incorrect word, and alaya would explain it better; for prakriti is not the "uncognizable brahma* it is a mista

ed in astronomy and natural sciences, can fail to see its suggestiveness? cosmos as receptive nature is an egg fructified- yet left immaculate; once regarded as boundless, it could have no other representation than a spheroid. the golden egg was surrounded by seven natural elements (ether, fire, air, water "four ready, three secret" it may be found[[vol. 1, page] 66 the secret doctrine. stated in vishnu purana, where elements are translated "envelopes" and a secret one is added "aham-kara (see wilson's vishnu purana, book i, p. 40. the original text has no "aham-kara" it mentions seven elements without specifying the last three (see part ii. on "the mundane egg- stanza iii- continued. 4 (then) the three (triangle) fall into the four (quaternary. the radiant essence becomes seven inside, se

hnu purana, book i, p. 40. the original text has no "aham-kara" it mentions seven elements without specifying the last three (see part ii. on "the mundane egg- stanza iii- continued. 4 (then) the three (triangle) fall into the four (quaternary. the radiant essence becomes seven inside, seven outside (a. the luminous egg (hiranyagarbha, which in itself is three (the triple hypostases of brahma, or vishnu, the three "avasthas, curdles and spreads in milk-white curds throughout the depths of mother, the root that grows in the ocean of life (b. the use of geometrical figures and the frequent allusions to figures in all ancient scriptures (see puranas, egyptian papyri, the "book of the dead" and even the bible) must be explained. in the "book of dzyan" as in the kabala, there are two kinds of n

tood for psychical regeneration and immortality. hence- hermes, calling the serpent the most spiritual of all beings; moses, initiated in the wisdom of hermes, following suit in genesis; the gnostic's serpent with the seven vowels over its head, being the emblem of the seven hierarchies of the septenary or planetary creators. hence, also, the hindu serpent sesha or ananta "the infinite" a name of vishnu, whose first vahan or vehicle on the primordial waters is this serpent* yet they all made a difference between the good and the bad serpent (the astral light of[[footnote(s* like the logoi and the hierarchies of powers, however, the "serpents" have to be distinguished one from the other. sesha or ananta "the couch of vishnu" is an allegorical abstraction, symbolizing infinite time in space

and their union is life" here we find the unmistakeable echo of the archaic secret doctrine, as now expounded. only the latter does not place at the head and evolution of life "the father" who comes third and is the "son of the mother" but the "eternal and ceaseless breath of the all" the mahat (understanding, universal mind, thought, etc, before it manifests itself as brahma or siva, appears as vishnu, says sankhya sara (p. 16; hence mahat has several aspects, just as the logos has. mahat is called the lord, in the primary creation, and is, in this sense, universal cognition or thought divine; but "that mahat which was first produced is (afterwards) called ego-ism, when it is born as "i" that is said to be the second creation (anugita, ch. xxvi. and the translator (an able and learned br

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

o evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva seite 39 wicca01.txt shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards an

esenting creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for

COSIMANO CHARLES ELEMENTARY PSIONICS

e effective the mind becomes at blocking out unwelcome stimuli. after you have done this for a week or two and it is starting to get really old and boring, it is time to add something that will control your mind still further and that is a mantra. don't panic! you don't have to try to remember something in sanskrit that translates roughly "the sacred cow has defecated on the jain in the garden of vishnu" all a mantra is a set of words or sounds which you think in order to keep other thoughts from intruding. sit comfortably. try to breathe regularly, in a set rhythm, but do not become overly concerned about that. your body has its own rate of breathing that it likes and if you upset that rate your body will get upset at you. i remember when i thought it was necessary to breathe in a certain

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nd other childish nonsense, but nowhere was there a mention of the bilderberg group and its riia, cfr, tc network which i had spent much of the evening talking about. but what is it the illuminati protocols say "all our newspapers will be of all possible complexions- aristocratic, republican, revolutionary, even anarchical- for so long, of course, as the constitution exists..like the indian idol, vishnu, they will have a hundred hands, and every one of them will have a finger on any one of the public opinions required. when a pulse quickens these hands will lead opinion in the direction of our aims, for an excited patient loses all power of judgement and easily yields to suggestion. those fools who will think they are repeating the opinion of a newspaper of their own camp will be repeating

DAVID ICKE THE BIGGEST SECRET

ers. jesus was bornof royal blood. so was buddha, rama, fo-hi, horus, hercules, bacchus, perseus andothers. jesus was born to a virgin. so was khrishna, buddha, lao-kiun or tsze,confusius, horus, ra, zoroaster, prometheus, perseus, apollo, mercury, baldur,quetzalcoatl and far too many others to mention. jesus will, we are told, be bornagain. the sky is going to be rather crowded because khrishna, vishnu, buddha,quetzalcoatl and others, will also be there. the star at the birth ofjesus is another multideity story and goes back at least to thebabylonian tale of nimrod who, in a dream, saw a brilliant starrising above the horizon. the soothsayers told him that this foretoldthe birth of a child who would become a great prince.24 its allrecycling. jesus is a myth man.the invented character of j

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ommonly called i ching. like the tarot (q.v, it has many spiritual purposes, but is popularly known for giving divinations. kobaloi: a greek word used to indicate a wicked spirit invoked by rogues. the origin of the german kobold and the english goblin (q.v. kobolds: mischievous earth elementals that are said to inhabit german households. krishna: although only the sixth avatar, or incarnation of vishnu, krishna has developed into a popular hindu deity due to his representing unbridled sexuality. some hindu traditionalists would down play this reason for his popularity, citing his role as "savior" and "messiah" in hindu culture. kundalini: an energy said to lie dormant at the base of the spine, ready to rise through the spine to the top of the head and bring down enlightenment. actually, t

DION FORTUNE MYSTICAL QABALA

recently russia has done it. but even when social organisation breaks down and the pendulum has gone off into space, the principle of rhythm is inherent in all manifesting existence, and re-establishes itself as soon as any sort of organisation begins to arise out of the wreckage. 21. the great weakness of christianity lies in the fact that it ignores rhythm. it balances god with devil instead of vishnu with siva. its dualisms are antagonistic instead of equilibrating, and therefore can never issue in the functional third in which power is in equilibrium. its god is the same yesterday, to-day, and for ever, and does not evolve with an evolving creation, but indulges in one special creative act and rests on his laurels. the whole of human experience, the whole of human knowledge, is against

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

atara is a sanskrit word meaning descent, and the hindu gods take on animal or human form in different ages for the welfare of the world. in hindu mythology, the god brahma (originally known as the creator prajapati) became successively incarnated as a boar, a tortoise, and a fish, to assist the development of the world in prehistory. certain hindu scriptures ascribe these incarnations to the god vishnu (the preserver, but since the manifestation of divine power takes many different forms in hindu mythology, the distinction is academic. various scriptures ascribe to vishnu ten major incarnations (1) matsya (the fish, associated with legends of a great deluge in which manu, progenitor of the human race, was saved from destruction (2) kurma (the tortoise, whose back supported great mountains

ate to lovers. in both greece and rome there were ancient rituals involving cursing when the herb was planted, which were believed to assist growth. in moldavia it was a folk superstition that a sprig of basil flowers handed by a girl to a wayward lover would ensure the boy s fidelity and love. basil is much prized in india, where it is known as tulsi (or tulasi) and regarded as sacred to the god vishnu and the goddess lakshmi. it is grown in pots near hindu homes and temples. it is used in cooking and is also believed to help secure children. basilidians a gnostic sect founded by basilides of alexandria, who claimed to have received his esoteric doctrines from glaucias, a disciple of the apostle peter. basilides recognized one supreme being named abraxas. the sect posited three grades of

nd advocated independence for india, and he refused to accept his degree in order to show solidarity with gandhi. intensely religious even as a child, he nevertheless followed his father s wishes by marrying and going into business. he was initiated into the goudiya vaishnava society by vaishnava holy man shi srimad bhaktisiddhanta saraswati goswami, and followed the bhaki( devotional) worship of vishnu s incarnation as krishna, which had been initiated by chaitanya, a bengali saint of the sixteenth century. krishna s life is described in the hindu scriptural texts bhagavad-gita and the srimad-bhagavatam. prabhupada managed a pharmaceutical business in order to support his family, but his guru, who died in 1936, ordered his disciples to preach the chaitanya message in the west. the honorif

e traditionally following the theravada buddhist faith, refugees report that religious practices are not permitted in the general political change to marxist-leninist ideology. the famous monument, angkor, the capital of the ancient khmer republic, is now representative of the buddhist religion. this temple, which exists second to the pyramids in occult importance, was dedicated to the hindu god, vishnu, and is now considered, since 1992, a world heritage site. the horrific excesses of the khmer rouge under the pol pot regime graphically dramatized in the film the killing fields (1984, represent one of the more horrific chapters in all of human history. in 1998 cambodia s borders became open to international travel. in the past, magic was mixed up to a surprising degree with the daily life

mour is successful, and eventually their identities are revealed. eglamour and christabell are married and return to their native country with their son. versions of this legend survived in the english ballad of sir lionel (child no. 18) and in modern times in the american ballad old bangham. it has been suggested that the conquest of the giant boar has an ancient origin in the hindu myth of lord vishnu in the form of the gigantic boar vahara, who created the mighty himalayan mountain range in his battle with a demon. eglinton, william (1858.1933) famous british medium who convinced statesman w. e. gladstone of the reality of psychic phenomena. eglinton was born in islington, london, july 10, 1858, and showed no sign of psychic power in his boyhood. he first heard of spiritualism in februa

ois, which might be the most physically demanding school of yoga, focusing on intense vinyasa (a steady flow of connected asanas. integral yoga, founded by sri swami satchidananda, integrates various forms of yoga to benefit the whole person, emotionally, spiritually and physically. other schools of yoga and their founders are the yoga college of india (bikram choudhury, and sivananda yoga (swami vishnu-devananda. as hatha yoga classes have become widespread and commonplace in the west, yoga practitioners face increased pressure to institutionalize. the yoga alliance, for example, is encouraging hatha yoga instructors to standardize training for teachers, in an effort to raise the professional level of the yogic community. the yoga alliance can be reached at 234 s. 3rd ave, west reading, p

cale as its actions in its previous existence were good or evil. to the hindu the vital element in all animate beings appears essentially similar, and this observation gave credence to the brahmanical theory of reincarnation that took such a powerful hold upon the hindu mind. demonology a large and intricate demonology appears as part of hindu mythology. the gods were at constant war with demons. vishnu slew more than one demon, but durga appeared to have been a great enemy of the demon race. the asuras, probably a very ancient and aboriginal pantheon of deities, later became demons in the popular imagination, and the rakshasas may have been cloud-demons. they were described as cannibals, could take many forms, and were constantly menacing the gods. they haunted cemeteries, disturbed sacri

publishing arm, daoseva press. associated centers are found in australia, new zealand, and canada. it has an internet presence at http/ www.selfrealizationcentres.org. sources: change. somerset, uk, n.d. dharma. somerset, uk, n.d. self-realization meditation healing centres. http/ www.selfrealizationcentres.org. april 30, 2000. international sivananda yoga vedanta centers founded in 1959 by swami vishnu-devananda, disciple of the late swami sivananda of rishikesh, india, who sent vishnu- devananda to the west in 1957. vishnu-devananda became a world famous exponent of the science of hatha yoga and traveled throughout western countries demonstrating and lecturing on the relationship of yoga to ethical life and peace. he is the author of one of the more popular textbooks on hatha yoga publis

lf-realization: yama and niyama (moral restraints and ethical observance, yoga asanas (physical exercises, pranayama (breathing exercises, pratyahara (control of senses, dharana (concentration, dhyana (meditation, culminating in samadhi (superconsciousness. in traditional hinduism yoga is not simply a matter of practicing physical exercises, but is an all-around ethical and spiritual development. vishnu-devananda settled in quebec and established headquarters in val morin. he eventually developed centers across the continent and retreat centers in the laurentian mountains and in the bahamas, making close to 80 sivananda locations. address: 673 8th ave, val morin, quebec, canada j0t 2r0. website: http//www.sivananda.org. sources: sivanada yoga om page. http//www.sivananda.org. march 27, 200

eity krishna. devotional activity was centered upon public dancing and chanting and temple worship before the statues of krishna. most characteristic of the movement was the repetition of the hare krishna mantra: hare krishna, hare krishna hare hare, krishna krishna hare rama, hare rama hare hare, rama rama. in traditional hindu teachings, krishna and rama are avataras, or incarnations of the god vishnu, and those who worship vishnu as their primary deity are called vaishnavas (one of the three large religious groups in india. bhakti yoga is the name given to the practice of following a path to god primarily through devotional activity. prabhupada was told by his guru, bhaktisiddhanta sarasvati goswami, to prepare himself to take krishna devotion to the west. krishna consciousness had actu

ociety for psychical research 49 (1950. encyclopedia of occultism& parapsychology. 5th ed. kant, immanuel 849 kant, immanuel. traume eines geistersehers erlautert durch die traume der metaphysik. 1766. translated as dreams of a spirit- seer. n.p, 1900. 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 t

oga in los angeles and throughout southern california. his students reported a number of extraordinary experiences during his classes, including that lenz was seen to levitate and disappear completely during group meditations and to radiate intense beams of light. lenz formed the lakshmi center in the 1970s as an independent organization. lakshmi is the hindu goddess of fortune and the consort of vishnu. in the early 1980s lenz announced to a gathering of his students that eternity had given him the new name rama. accordingly, in 1985 lakshmi was superseded by a new organization, rama seminars. as rama, lenz teaches that humanity is approaching the end of a cycle. the present period is the kali yuga, the dark age of devolution. at the end of each cycle or age, the god vishnu is due to beco

organization, rama seminars. as rama, lenz teaches that humanity is approaching the end of a cycle. the present period is the kali yuga, the dark age of devolution. at the end of each cycle or age, the god vishnu is due to become incarnated. while rama (lenz) does not claim to be the same conscious entity as the historic rama (the hero of the religious epic ramayana and a previous incarnation of vishnu, lenz does claim to be the embodiment of the particular octave of celestial light which was once before incarnated as the historic rama. rama seminars was headquartered in southern california through the 1980s. however, a scandal, occasioned by accusation of abuse by several of lenz s students, disrupted the organization, which has moved its headquarters to the east coast. sources: the last

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

sessed long tables of lucky and unlucky periods and reasons. these were mostly translations from indian and arabic sources. the oldest known of these systems of propitious and unpropitious seasons was known as katika lima, or the five times. under it the day was divided into five parts, and five days formed a cycle. to each division was given a name as follows: maswara, kala, s ri, brahma, bisnu (vishnu, names of hindu deities, the last name in the series for the first day being the first in that of the second day, and so on until the five days are exhausted. each of these had a color, and according to the color first seen or noticed on such and such a day would it be fortunate to ask a boon of a certain god. a variation of this system, known as the five moments, was similar in origin, but

the hari rama, hari krishna formula, made popular in the west by members of the international society for krishna consciousness, and the gayatri mantra, normally recited by brahmins during meditation on the sun. transcendental meditators also reportedly use mantras in their practices. hari om is a common healing mantra performed regularly by the sivananda ashram in rishikesh, india, which invokes vishnu (hindu god) to take away illnesses and offenses. shiva hara shankara, as chanted by indira devi s ashram in poona, india, asks the lord shiva to free us from the bondage of life. the shiva mantra implores homage, homage, all homage and glory to you, o lord shiva. similarly, the lakshmi mantra calls upon the goddess lakshmi, we pray to you in benign solemnity to bestow your blessings and sho

t of a popular television series. in his book the mothman prophecies: an investigation into the mysterious american visits of the infamous feathery garuda (1975, author john a. keel suggests that these and other occult appearances might be the work of evil entities. the term garuda derives from ancient hindu mythology, where garuda is king of the birds, half-man, half-bird, the vehicle of the god vishnu. in the religious epic the ramayana, jatayu is the son of vishnu s garuda, and dies fighting against the demon ravana in an attempt to prevent the abduction of the princess sita. in february 1976, three schoolteachers in texas reported sightings of a big bird, discussed in grey barker s newsletter (no. 7, march 1977. an earlier issue of the newsletter (no. 5, march 1976) had reported a more

the banks of which, in the hills, they show a place where he resorted occasionally for religious purposes. it is frequented by pilgrims. at the entrance of the passes leading to the place where i suppose was the garden of eden, and to the eastward of it, the hindoos have placed a destroying angel, who appears, and it is generally represented with a cherub; i mean garudha, or the eagle, upon whom vishnu and jupiter are represented riding. garudha is represented generally like an eagle, but in his compound character somewhat like a cherub. he is represented like a young man, with the countenance, wings, and talons of the eagle. in scripture the deity is represented riding upon a cherub, and flying upon the wings of the wind. garudha is called vahan [literally the vehicle] of vishnu or jupit

operties and worn in parts of india as an amulet. this stone is black in color, about the size of a billiard ball, and pierced with holes. it is actually a fossilized ammonite, and it is valued according to the number of its spirals and holes. it is said that it is found in the gandaki, a river in nepal, which some, depending upon their theological perspective, believe rises at either the foot of vishnu or the head of siva. the stone is kept in a clean cloth and often washed and perfumed by its fortunate owner. the water in which it has been dipped is supposed to gain the power to expel evil and is therefore drunk and greatly valued. this water possesses other occult powers, and it is a necessary ingredient of the preparations for those about to die. the departing hindu holds it in his han

h, grey eyebrows, or the yellow muitearteach, and reputed to be a great worker of spells. apparently she figured in a lost creation myth, for fragmentary accounts survive of how she fashioned the hills, brought lochs into existence, and caused whirlpools. echoes of this boar-like hag survive in folk ballads of old bangum and sir lionel (child no. 18, prefigured in ancient hindu legends of the god vishnu as the giant boar vahara. the hag was a lover of darkness, desolations, and winter. with her hammer she alternately splintered mountains, prevented the growth of grass, and raised storms. numerous wild animals followed her, including deer, goats, and wild boars. when one of her sons was thwarted in his love affairs by her, he transformed her into a mountain boulder looking over the sea, a f

ng his followers for money, tried at caen, and sentenced to five years imprisonment. when freed in 1845, he went to england and in london resumed his leadership role. in the relative freedom provided in england, he carried on the group s affairs for some time and eventually returned to france and settled in lyons. sources: waite, arthur e. studies in mysticism. london: hodder and stoughton, 1906. vishnu devananda, swami (1927.1993) disciple of the late swami sivananda, teacher of hatha yoga, and founder-president of the sivananda yoga vedanta centers, with branches in canada, the united states, and europe. he was born swamy kuttan nair, on december 31, 1927, in kerala, india. he became a school teacher at the age of 17, then later joined the indian army in which he served for two years. by

ined the indian army in which he served for two years. by chance he read a pamphlet by swami sivananda which emphasized the importance of studying the hindu scripture bhagavad-gita. he did so and felt a strong impulse to visit the sivananda ashram. in 1946, while on army leave, he went to rishikesh and became a disciple of sivananda s. he decided encyclopedia of occultism& parapsychology. 5th ed. vishnu devananda, swami 1635 to leave his family and become a renunciate. he was initiated, settled at the ashram, and became the professor of hatha yoga at the affiliated yoga vedanta forest academy. at the suggestion of his guru, he undertook a tour of india, demonstrating hatha yoga asanas (positions) and training many hundreds of individuals. in 1957, he undertook a world tour, spending two ye

tablished yoga centers in twenty-five communities, including a large yoga camp in quebec, canada, and another in the bahamas. he also founded true world order, an organization dedicated to yoga harmony, health, peace, and vegetarianism. international headquarters of the sivananda yoga ashram is at 673 8th ave, val morin, pq, canada j0t 2r0. swami sivananda died of kidney failure in 1993. sources: vishnu devananda, swami. the complete illustrated book of yoga. julian press, 1960. meditation and mantras. new york: om lotus publishing, 1978. the sivananda upanishad. new york: om lotus publishing, 1987. vision (ocular and inner) ocular vision is the perception of material objects in accordance with optical laws from a definite point in space. difficult to classify are those rare cases when the

cap on his head. this small cap is one of the marks of the irish fairies, and the incubones of italy wear caps, the symbols of their hidden, secret natures. the feet of the yech are so small as to be almost invisible, and it squeaks in a feline way. it can assume any shape, and if its white cap can be secured, it becomes the servant of the possessor, and the white cap makes him invisible. in the vishnu purana we read that vishnu created the yakshas as beings emaciate with hunger, of hideous aspect, and with big beards, and that from their habit of crying for food they were so named. by the buddhists they were regarded as benignant spirits. one of them acts as sort of chorus in the meghaduta or cloud of messenger of kalidasa. yet we read of the yaka alawaka, who, according to the buddhist

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

genetic information regarding noah and his wife and all fauna and flora thereby existed in a formless state, as vibrational signatures in the world of b riyah (creation. this information then reemerged with the regeneration of life on the planetary mass in the world of asiyah (activity in matter. this extraordinary idea is also found in ancient sanskrit texts in the account of the incarnation of vishnu as matsya the fish, where the flood is called pralaya( dark night of brahma. 0' 8: h" 2: 2 2:e 8- 0' the primary texts that are largely the source for the core ideas, meditation practices, and all the various forms of the tree of life in the mystical qabalah are listed below. primary texts include those revealed through messiahs, prophets, and great masters. secondary texts are commentaries

y details found in the torah, peshitta (gospels, and apocrypha regarding the nature, lives, experiences, powers, and teachings of master mosheh and master yeshuvah find parallels in those of messiahs in other traditions. messianic appearances are called avatara in sanskrit. the hindu tradition contains beautiful and profound descriptions of the life dramas and teachings of the ten incarnations of vishnu, including rama, krishna, narasimha (lit. man-lion, and matsya (the fish, who is said to have appeared to noah during the flood. hindus also ascribe messianic stature to chaitanya (sixteenth century ce, ramakrishna (1836- 1886, shirdi sai baba (d.1918) and satya sai baba (1925- present. they assign such status as well as to incarnations of the divine mother i.e. the goddess, such as saradam

riends, teachers, lovers, and strangers. devotional yoga seeks a personal, intimate relation with the divine, infused with devotional passion and fulfilling one s deepest emotional needs. some of the clearest and most detailed accounts of the experiences associated with devotional moods are found in the teachings of the vaishnavas of bengal in northern india. the vaishnavas are ardent devotees of vishnu s incarnations, especially rama, krishna, and chaitanya. in vaishnava teachings, the moods of love are called bhavas, and they are taken to their highest possible spiritual expression in bhava samadhi (lit. devotional mood union. bhava samadhi is ecstatic absorption in one s chosen ideal in the context of a particular mood. the highest (and rarest) of the bhavas in the vaishnava teachings i

f that consciousness as% e2 2 e" 2' 8: h f e 2 his consort the goddess kali. the vedantic philosophy of advaita (non-duality) regards all name and form as illusory, and that brahman (i.e. the ayn) alone exists. theravada, hinayana, tendai, shingon, tibetan, ch an, and zen buddhists perform variations of vast face meditation practices taught by gautama buddha (regarded as the eighth incarnation of vishnu by hindus) and other bodhisattvas (souls who reach enlightenment but remain incarnate to teach and help others awaken. the buddha practiced jnana yoga (lit. union through direct perception of the ayn) and taught ashtanga yoga (lit. eight-limbed yoga of concentration and discrimination. he sat under the bodhi tree, renouncing all experiences on all planes of existence. seeing that all the ko

26:25. 9 torah shmoth 20:2. 10 torah shmoth 15:26, and many other places. 11 torah doverim 6:4. 12 isaiah 21:11. 13 torah shmoth 3:4. 14 the vast face name od (eternity) is composed of the letters ayin dalet. in the sinatic hebrew alphabet, the letter ayin is a circle, and the letter dalet is a triangle. in the vaishnavic hindu tradition, there is an ancient sacred image called the footprints of vishnu. this image depicts a pair of left and right footprints, covered with a variety of mystical symbols. among the symbols that appear on both feet are six-pointed stars, a circle and a triangle. 15 maimomades, moses, a guide for the perplexed. 16 zohar 285a,b. unify the holy name means to see all as a unity in small face. bind the knot of faith is alluded to in the mystery of the circumcision

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 into one, vishnu is regarded as the aspect of the divine that sustains the creation. visuddha chakra (sanskrit: throat center on the chakric tree, portrayed as a lotus with sixteen petals. corresponds to the sefirah knowledge/first on the qabalistic

FREEMASONS SATANISM AND SYMBOLISM

ram with the infamous chinese yang and yin symbol["the significant numbers, short talk bulletin, september, 1956, vol. 34, no. 9, p. 5] in summary, the hexagram is the most wicked, and one of the most powerful, of all symbols in witchcraft. it is used to call forth demons into this dimension, to communicate with the dead, to describe sex acts, and to represent false and pagan gods such as brahma, vishnu, and shiva [masonic and occult symbols illustrated, dr. cathy burns, p. 39] educate yourself so that you can recognize their "plan" for the new world order- kingdom of antichrist- in the daily news. freemasonry proven to worship lucifer part 3 of 5 once you understand what is going on in the world you can then recognize evidences of satanism in so many, many places. the pentagram it was pro

reasure. the serpent is the life-force which determines birth and rebirth and hence it is connected with the wheel of life" cirlot, a dictionary of symbols, p. 286-288] albert pike gives us the explanation for these two masonic columns, both of which depict a serpent "serpents encircling rings and globes, and issuing from globes, are common in the persian, egyptian, chinese, and indian monuments. vishnu is represented reposing on a coiled serpent, whose folds form a canopy over him [pike, morals and dogma, teachings of the 25th degree, knight of the brazen serpent, p. 500] notice that the column on the left not only has a serpent encircling a globe, but notice also that the globe itself has wings. another source quotes h.g. wells as saying that the winged globe is "to become the symbol of

FULLER J F C SECRET WISDOM OF THE QABALAH

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 the same idea is visible in those of the hebrews. philo and josephus represent the temples of the israelites, as typical

wer and godhead. h 41 and again: gfor in him we live, and move, and have our being; as certain also of your own poets have said, for we are also his offspring. h 42 but of all philosophies the closest-allied are those of the vedanta and of lao-tze. the indian system is a trinity in unity, the ineffable, incomprehensible brahm becoming apparent in the trimurti (tri= three and murti= bodies, brama, vishnu, and siva- creation, preservation, and destruction. the atman is reality, and the apparent world is maya, or illusion. man within him possesses an atman, or soul, which can only attain to reality through absorption by the atman or over-soul. this absorption is effected through meditation. taoism is in idea even more closely related. gtao produced one, one produced two, two produced three, a

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

s the emblem of wisdom and creative power, it has never been wholly eliminated from the god-idea of mankind. bryant produces numberless etymological proofs to establish the fact that all the early names of the deity were derived or compounded from some word which originally meant the sun. max muller says that surya was the sun as shining in the sky. savitri was the sun as bringing light and life. vishnu was the sun as striding with three steps across the sky, etc. inman, whose etymological researches have given him considerable prominence as a sanskrit and hebrew scholar, says that ra, ilos, helos, bil, baal, al, allah, and elohim were names given to the sun as representative of the creator. we are assured by godfrey higgins that brahme is the sun the same as surya. brahma sprang from the

se was separated into its elements, a still higher power was immediately stationed above it as its creator. this creator was designated as female. it was the mother idea even gods could not be produced without a mother. in referring to the doctrines contained in the geeta, one of the sacred writings of the hindoos, faber observes "in the single character of brahm, all the three offices of brahma, vishnu, and siva are united. he is at once the creator, the preserver, and the destroyer. he is the primeval hermaphrodite, or the great father and the great mother blended together in one person" the fact that a trinity in unity, representing the female and male energies symbolized by the organs of generation, formerly constituted the deity throughout asia is acknowledged by all those who have ex

'i am the father and mother of this world; i plant myself upon my own nature and create again and again this assemblage of beings; i am generation and dissolution, the place where all things are deposited, and the inexhaustible seed of all nature. i am the beginning, the middle, and the end of all things"[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 de

seems to have formed the basis of their philosophy. according to these speculations, a portion of the earth was destroyed or resolved into its primary elements every six hundred years, while at the end of each kalpia, or great cycle of several thousand years, the entire earth was renovated or absorbed into the two fecundating principles of the universe. these two indivisible forces represented by vishnu rested in the water, or brooded on the face of the deep. when stirred by love for each other they again became active, and from the germs of a former world, which had been absorbed by themselves, created again the earth and everything upon it. in other words "the earth sprang from the navel of vishnu or brahme" according to the buddhists of ceylon, the universe has perished ten different ti

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

eth. each menu with his triple offspring is only the reappearance of a former menu with his triple offspring; for, in every such manifestation at the commencement of each mamwantara, the hindoo trimurti, or triad, becomes incarnate, by transmigrating from the human bodies occupied during a former incarnation; brahm or the unity appearing as the paternal menu of a new age, while the triad, brahma, vishnu, and siva, is exhibited in the person of his three sons. but the ark-preserved menu--satyavrata and his three sons are certainly noah and his three sons, shem, ham, and japhet" hesiod teaches that, after the flood, chaos, night, and black erebus first appeared.[45] at this time, when there was no earth, no heaven, and no air, an egg floated on the face of the deep, which, being parted, brou

fore her death she will give birth to a daughter as resplendent as herself, who will go in the same path formerly trodden by her mother. the doctrines of the gothic philosophers, as they appear in the eddas, concerning the eternity of matter, the renewal or succession of worlds, and reincarnation are the same as those taught by pythagoras, the stoics, and other greek schools of thought. brahme or vishnu, resting on the bottom of the sea--a goddess who was symbolized by the self-generating lotus--was in later ages the mysterious cow of the goths. after the natural truths concealed beneath their religious symbolism were wholly forgotten, and human nature through the over-stimulation of the animal instincts had become corrupted, adam and eve, names which doubtless for ages represented the two

ti, however, or their tutelary goddess, yoni, always protected them; and at length, in the fine country which they occupied, they became a flourishing nation.[50] wilford relates that there is a sect of hindoos who, attempting to reconcile the two systems, declare in their allegorical style that "parvati and mahadeva found their concurrence essential to the perfection of their offspring, and that vishnu, at the request of the goddess, effected a reconciliation between them"[51 [49] see the evolution of women, p. 303 [50] asiatic researches, vol. iii, pp. 125-132 [51] asiatic researches "egypt and the nile" vol. iii, pp. 361-363. the people who were dominant in asia long before the rise of the late assyrian monarchy, are said to be those whom scriptural writers represent as cushim, and the

ell. however, as cybele and muth portrayed the same idea, namely, female power and wisdom, we are not surprised that they should have been worshipped under the same emblem. neither is it remarkable, when we recall the fact that the female was supposed to comprehend both sexes, that in certain instances a beard appears as an accompanying feature of the sphinx. we are told that the fourth avatar of vishnu was a sphinx, but a further search into the history of this deity reveals the fact that her ninth avatar is brahm (masculine. the female principle has at length succumbed to the predominance of male power, and vishnu herself has become transformed into a male god. although the rites connected with the worship of cybele were phallic they were absolutely pure. in an allusion to this worship

finally, with the increasing importance of the male in human society, it is observed that a reconciliation has been effected between the female worshippers and those of the male. athene herself has acquiesced in the doctrine of male superiority. thalat, the great chaldean deity, who presided over chaos prior to the existence of organized matter, is finally transformed into a male god. the hindoo vishnu, who as she slept on the bottom of the sea brought forth all creation, has changed her sex. brahm, the creator, is male, and appears as a triplicated deity in the form of three sons within whom is contained the essence of a great father, the female creative principle being closely veiled. hence we see that the god of the ancients, the universal dual force which resides in the sun and which

brought forth under which the same order of events will take place. the involution of life, or its return to the great source whence it sprang, did not, however, involve the destruction of matter. the seeds of returning life were preserved in an ark or boat--the female principle, within which all things are contained. this indrawing of life constituted "the night of brahme" it was represented by vishnu sleeping on the bottom of the sea. from the facts adduced in relation to the etrurians we are not surprised to find that their religion was that of the ancient nature worshippers, and that a mother with her child stood for their god-idea. in referring to the religion of this people, and to the great antiquity of the worship of the virgin and child, higgins remarks "amongst the gauls, more t

hich is the king or military chieftain, and to which is usually appended a straggling fourth member, a female, who, shorn of her power, and with a doubtful and mysterious title, appears as wife or mistress to his greatness, while upon her is reflected, through him, a slight hint of that dignity and honor which was originally recognized as belonging exclusively to the recognized deity. the goddess vishnu, from whose navel as she slept on the bottom of the sea sprang all creation, after her transformation into a male god, is supplemented by a wife--lacksmir. lacksmir means wisdom; but she has become only an appendage to her "lord" upon whom is reflected all her former glory. so greedy did rulers become for the splendid titles belonging to the female divinities that we are told that "the name

a union between hermes and aphrodite, the male and female creative powers. we may fairly conclude, from the existence of names like the above, that there was at one time in western as there was in eastern asia a strong feud between the adorers of on and am, the lingacitas and the yonijas, and that they were at length partially united under ammon, as they were elsewhere under nebo or the nabhi of vishnu"[80 [80] ancient faiths embodied in ancient names, vol. i, p. 237. inman relates that once when a friend of his was conversing with a very high-caste hindoo he casually uttered this word amm or om, whereupon the man was so awe struck that he could scarcely speak, and, in a voice almost of terror, asked where his friend had learned the word. of this word inman says "to the hindoos it was tha

GILBERT THE MAGICAL MASON

often pictured and sculptured as cow-headed. at a later date a new deity, serapis, was developed in egypt. he appears to have been a form of osiris and apis in combination. the worship of serapis also took root in greece.theslight and scanty details of the ancient religious mysteries of egypt centre round the names of osiris, isis, and horus, who have been compared with the hindoo triad, brahma, vishnu and siva, and with the roman catholic, jehovah, mary and jesus. the egyptian mysteries were divided into the lesser and the greater. every candidate for the greater must have passed into the lesser, and have perfected himself therein, and 'so many persons never passed beyond the lesser mysteries. to obtain admission to the lesser mysteries the candidate was required to have a history of goo

GNOSTIC HANDBOOK

while divergent in form, have one thing in common, they all define god without the using descriptions in moral or ethical terms. god simply is. in some sense this is central to the gnostic understanding of god for he/she/it is beyond definition, to define god in any way, is in some sense, to limit he/she/it. for the saivite hindu, for example, the supreme deity is defined as shiva with brahma and vishnu simply being modes or personas. while in other traditions, brahman or vishnu is supreme with the other deities being modes of its expression. in each case, there is still a further more transcendent form, the parabrahm (or paravishnu/shiva, each being defined as beyond definition with the traditions of divine activities being relegated to the lesser forms or manifestations or interpreted in

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

[which was in reality a manifestation of the god vishnu] and i shall be more comfortable. then he warned manu of a coming deluge. he sent him a large ship, with orders to load it with two of every living species and the seeds of every plant, and then to go on board himself. 39 manu had only just carried out these orders when the ocean rose and submerged everything, and nothing was to be seen but vishnu in his fish form now a huge, one-horned creature with golden scales. manu moored his ark to the horn of the fish and vishnu towed it across the brimming waters until it came to rest on the exposed peak of the mountain of the north :40 the fish said, i have saved thee; fasten the vessel to a tree, that the water may not sweep it away while thou art on the mountain; and in proportion as the w

and traditions of the indian subcontinent, there are further tantalizing suggestions of hidden secrets. in the puranic version of the universal flood story, shortly before 13 john greaves, pyramidographia, cited in serpent in the sky, p. 230. 14 popol vuh, p. 168. 15 ibid, p. 169. 16 ibid, p. 79. 17 ibid, p. 79-80. graham hancock fingerprints of the gods 470 the deluge was unleashed, the fish god vishnu warned his human prot g that he should conceal the sacred scriptures in a safe place to preserve the knowledge of the antediluvian races from destruction.18 likewise, in mesopotamia, the noah figure utnapishtim was instructed by the god ea to take the beginning, the middle and the end of whatever was consigned to writing and then to bury it in the city of the sun at sippara .19 after the wa

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

pitio mulieres olim duae illiberali et sordido receperant. but demeter also is at times represented as travelling and associating with men, as would be natural for all mothers of gods; aesop in fab. 54 makes demeter travel with a swallow and an eel, but when they came to a river the bird flew up, the fish slipt into the water, and what did demeter do? with the indians it is principally brahma and vishnu that visit the earth. in a lithuanian legend perkunos walks the earth at the time when beasts yet spoke; he first met the horse, and asked his way' i have no time to shew thee the way, i have to eat' hard by was an ox grazing who had heard the traveller's request' come, stranger' he cried' i will shew thee the way to the river' then said the god to the horse' as thou couldst not for eating

act philosophizings. to the sensuous mythologies lying in the great middle it is ill-adapted. an all-pervading idealistic distinction between a good and an evil spirit, ormuzd and ahriman^ is known neither to the indian and greek theologies, nor to the teutonic. before the might of the one all-governing god the kakodeemon's power fades away. then out of this unity there grow up trilogies (brahma, vishnu, siva; zeus, poseidon, pluto; wuotan, donar, fro; har, lafnhar, thri'si, dodecalogies, and the plenitude of pantheism. but it is to my mind a fundamental feature of polytheism, that the good and beneficent principle in the divine preponderates; only some isolated deities, subordinate to the whole, incline to the evil or hurtful, like the norse loki, whose nature even then is more on a par w

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

. 395 (see suppl. 3. air. the notions air, wind, weather, touch one another, and their names often do the same. 1 like water, like fire, they are all regarded as a being that moves and lives: we saw how the words animus, spiritus, geist (pp. 439. 461) come to be used of genii, and the slav, dukh is alike breath, breathing, and spirit. wuofcan himself we found to be the all-pervading (p. 133; like vishnu, he is the fine asther that fills the universe. but lesser spirits belong to this element too: gustr, zephyr, blaser (p. 461, blaster, wind-and-weather (p. 548, proper names of dwarfs, elves, giants. in the lithuanian legend the two giants wandu (water) and weyas (wind) act together (p. 579. to the ohg. wetar, os. wedar, as. weder (tempestasj corresponds the slav. veter, vietar (ventus, aer

sea-blades (zeven plompenbladen) in their escutcheon, and under that emblem looked for victory; 1 our gudrunlied (1373) knows all about it, and furnishes herwic of sewen or sclanden with a sky-blue flag: f sobletcr swebent (float) dar irme/ this sea-flower is the sacred lotus of old egypt, and is also honoured in india; the tibetans and nepalese bow down to it, it is set up in temples, brahma and vishnu float on its leaf; and it is no other than a m. nethl. poem that still remembers thumbkin floating on the leaf (p. 451. 1 j. h. halbertsma s het buddhisme en zijn stichter, deventer 1843, pp. 3. 10; and lie adds, that the people are to this day very careful in picking and carrying the plompen: if you fall with the flower in your hand, you get the falling sickness. plomben, our plumpfen, on

HELENA BLAVATSKY NIGHTMARE TALES

sophically considered, only the feminine aspect of the god, at first androgynous,afterwards male. it is from padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand space, that emanates the cosmos, conditioned and limited by time and space. the hiranya garbha "theegg (or the womb) of gold, from which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the trimurti or hindu trinity- during the "nights of brahma" floats asleep onthe primordial waters, stretched on the blossom of a lotus. his goddess, the lovely lakshmi, rising from thebosom of the waters, like venus-aphrodite, has a white lotus beneath her feet. it was at the churning of theocean of milk- symbol of space and of the milky way- by the gods assembled togethe

legendeach after his own manner, aided by variations* of his own, we have given the story here- not according tothe incomplete renderings and translations of these eastern gentlemen but according to the popular version* cf. the history of sunahsepha in the bhagavata, ix, xvi, 35 and of the ramayana, bk. i. cap. 60; manu,x, 105; koulouka bhatta [the historian; bahwruba and the aitareya brahmanas; vishnu purana, etc, etc.each book gives its own version) thus is it that the old bards of rajasthan sing it, when they come and seatthemselves in the verandah of the traveller's bungalow in the wet evenings of the rainy season. let us leavethen the orientalists to their fantastic speculations. how does it concern us whether the father of the selfishand cowardly prince, who was the cause of the tra

HELENA BLAVATSKY THE KEY TO THEOSOPHY

, as there is both an electro-vital and at the same time an electro-mental aura; called in theosophy the akashic or magnetic aura. in r.c. martyrology, a saint. avatara (sans) divine incarnation. the descent of a god or some exalted page 146 the key to theosophy- hp blavatsky.txt being who has progressed beyond the necessity for rebirth, into the body of a simple mortal. krishna was an avatara of vishnu. the dalai-lama is regarded as an avatara of avalokitesvara and the tashi-lama as one of tson-kha-pa, or amitabha. these are two kinds of avataras: one born from woman and the other "parentless" anupapadaka. beness a term coined by theosophists to render more accurately the essential meaning of the untranslatable word sat. the latter word does not mean being, for the term being presupposes

duced, it is, therefore, the ego, that self, which is the "moral kernel" referred to, and embodied karma itself, that "which alone survives death" kether (heb) the crown, the highest of the ten sephiroth; the first of the supernal triad. it corresponds to the macroprosopus, vast countenance, or arikh anpin, which differentiates into chokmah and binah. krishna (sans) the most celebrated avatara of vishnu, the "savior" of the hindus and the most popular god. he is the eighth avatara, the son of devaki, and the nephew of kansa, the indian herod, who while seeking for him among the shepherds and cowherds who concealed him, slew thousands of their newly-born babes. the story of krishna's conception, birth, and childhood are the exact prototype of the new testament story. the missionaries, of co

ISIS UNVEILED

u, in book xi, fhka 266. svayambha is the unievealed deity; it is the being existent through and of itself; it is the central and immortal germ of all that exists in the universe. three trinities emanate and are blended in it, forming a supreme unity. these trinities, or the triple trim&rti, are: the tfara, ndrl, and virdj the initial triad; the ami, vdyu, and surya the manifested triad; brahmft, vishnu, and siva, the ereaiice triad. each of these triads becomes less metaphysical and more adapted to the vulgar intelligence as it descends, llius the last becomes but the symbol in its concrete expression; the necessarianism of a purely meta- 68. note id cudworth* true inutuctuid sytlem, ii, p. 324: london, 184s. 69. l. jiwxiuiot: lt ipiritume dant le nutnde, p. 13, digitizecoy google 40 isis

n who is one. bel-saturn, jupiter-bel, and bel or baal-chom are the chaldaean trini- ty" the babylonian bel was regarded in the triune aspect of belitan, zeus-belua [the mediator] and baal-chom who is apollo cbomaeus "this was the triune aspect of the 'highest god' who is, according to berosus, either el [the hebrew, bel, belitan, mithra, or zeroana, and has the name t^p 'the father* the brahmft, vishnu, and siva" corresponding to power, wisdom, and justice, which answer in their turn to spirit, matter, time, and the past, present, and future, can be found 89. w. d. whitney: orienlal and liofuimtie studitt, p. 98. 90. jacoliiot aoeaa to h ve very logic&lly demonitnud the kbsurd contrttdictiodi cf ?ome philologuts, uithr^loguta, and (menulut, in i gard to their akiaj^ md smtfo-maiub'"hicie

er, a cloud like the first, but more opalescent and more opaque, began to hover near the small brasier, which, by request of the hindfl, i had constantly fed with live coals. little by little it assumed a form entirely human, and i distinguished the specter for i cannot call it otherwise of an old br&hmana sacrificator, kneeling near the little brasier "he bore oa bis forehead the signs sacred to vishnu, and around his digitizecoy google the living sfecteb of a brahmana 105 body the triple cord, sign of the initiates of the priestly caste. he joined his hands above his head, as during the sacrifices, and his lips moved as if the; were reciting prayers. at a given moment he took a pinch of perfumed powder and threw it upon the coals; it must have been a strong compound, for a thick smoke ar

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

me avatars, i. e, were incarnated on this earth. 362. ireaaeui: agaiiiml herttiet, iziv, 3. 353. hie gve nujce myatkftllf ten. the' we ftndrosmei "having (tivided hk body in two p rt4^ tbe suikcme wiadom became male and female (ifaiui, i, lloka 32. iliere are many early buddhittic ideaa to be lound in brihmaniim. tbe prevalent idea that the last of the buddhaa, gautama, ii tbe aintb itmamatiab of vishnu, or the ninlt avatar, it disdaimed partially by tbe brthmanaa, and wha&j rejected by the seamed buddhist theologians, llie latter insist that the wosdk^ of buddha poasesses a far higber daim to antiquity than that of any at the brahmania] ddtiei of the vedat, wbidi they call aecular literature 'rte brthmanaa, tbey abov, came from other countries, and catabliabed their bercay on [the worabqi

nature in spring, the germination of seeds that bad been dead and sleep- ing during winter, and so were allegorically said to be kept in the under- world (hades. they are typified by the three days passed in hell before their resurrection by hercules, christos and others. this derivation, or rather h^ety, as it is called in christianity, is simply the br&hmanic doctrine in all its archaic purity. vishnu, the second personage of the hindq trinity, is also the logos, for he is made subsequently to incarnate himself in krishna. and lakhmi (or lakskmi) who, as in the case of osiris and isis, of ain-soph and sephira, and of bythos and ennoia, is wife, sister, and daughter of vishnu, through this endless >rrelation of male and female creative powers in the abstruse metaphysics of the ancient phi

who, as in the case of osiris and isis, of ain-soph and sephira, and of bythos and ennoia, is wife, sister, and daughter of vishnu, through this endless >rrelation of male and female creative powers in the abstruse metaphysics of the ancient philosophies is sophia- achamoth. krish- na is the mediator promised by brahmd to mankind, and represents the same idea as the gnostic christos. and lakskmi, vishnu's spiritual half, is the emblem physical nature, the universal mother of all the material and revealed forms; the mediatrix and protector of nature, like sophia- achamoth, who is made by the gnostics the mediatrix between the great digitizecoy google 174 isis dnveilra> cause and matter, as cfaiistos is the mediator between him [the great cause] aud spiritual humanity. this brfthmano- gno

hite horse and followed by an army of good genii, also mounted on milk-white steeds" and this we find faith- fully copied in the revdatum "i saw heaven opened, and behold a white horse; and he that sat upon him was called faithful and true. and the armies whidi were in heaven followed him upon white horses" revdaiion, xix, 11, 14. sosiosh himself is but a later persian permu- tation of the hindtt vishnu. the figure of this god may be found unto this day representing him as the savior, the 'preserver (the preserving spirit of god, in the temple of rama. the picture shows him in his tenth incarnation the kalki-aeaidra, which is yet to come as an armed warrior mounted upon a white horse. waving over his head the sword destruction, he holds in his other hand a discus, made up of rings encircle

him as the savior, the 'preserver (the preserving spirit of god, in the temple of rama. the picture shows him in his tenth incarnation the kalki-aeaidra, which is yet to come as an armed warrior mounted upon a white horse. waving over his head the sword destruction, he holds in his other hand a discus, made up of rings encircled in one another, an emblem of the revolving cycles or great ages* for vishnu will thus appear but at the end of the kaliyuga, an- swering to the end of the world expected by our adventists "and out of his mouth goeth a sharp sword. on his head were many crowns" rebda^an, xix, 12, 15. vishnu is often represented with several crowns superposed on his head "and i saw an angel standing in the sun (17. the whiie horse is the horse of the sun* sosiosh, the persian savior

gitizecoy google 338 isis unveiled general retwrection, when the good will immediately enter into this happy abode the regenerated earth; and ahriman and his angels (the devils* and the wicked, be purified by immersion in a lake of molten metal. henceforward all will enjoy unchangeable happiness and, headed by sosiosh, ever sing the praises of the eternal one* the above is a perfect repetition of vishnu in his tenth avatar, for he will then throw the wicked into the infernal abodes in which, after purifying themselves, they will be pardoned even those devils which rebelled against brahmi, and were hurled into the bottomless pit by $va; as also the 'blessed ones* will go to dwell with the gods, over the mount mem* having thus traced the similarity of views respecting the logos, met- atron

ter at thejjunction of two itreama. mukruui svuudrin, vi, 4; tatnud at babylon, tame article^ 4s a, 67 a (cited bf e. renau) 661. cofhe legend* tf uu cneifixion, mss. xi. 662. tne engraving represents the talisman as of twice the natural die. we are at a kaa to ondentand wby king, in bii 'gnostic genu' r^reseota solomon's seal as m flve-pointed star, wb naa it is six-pointed, and is the sigikt of vishnu, in india the ommmw. tie p. 388i 2nd ed. digitizecoy google 2h isis unveiled and still higher, the four chaldaic letters yod, he, vau, he, laho, which form the name of the deity. these are arranged in quite an un- usual way, running from below upward, in reversed order, and forming the egyptian tau. around these there is a legend which, as the gem is not our property, we are not at liberty

n of a fish, for joshua means jesus, son of the fish-god; but it was really too hazardous to connect the emblems of venus, a^tarte, and all the hindo goddesses the argka, doce, and fiak with the' immaculate' birth of their god i this looks very much as if in the early days of christianity but little distinction was nude be- tween christ, bacchus, apouo, and the hindfi krishna, tlie incarnation of vishnu, with whose first avatar this symbol of the fish originated. in the hari'purdna, in the bhdgavata-purdna, as well as in several other books, the god vishnu is shown as having assumed the form of a fish with a human head in order to reclaim the vedar lost during the deluge. having enabled vaivasvata to escape with all his tribe in the ark, vi^nu, pitying weak and ignorant humanity, remained

t cannot be denied the reputation of a good sanskrit scholar. and he says, while analysing the word oan, or oannes, 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

JASMUHEEN THE FOOD OF GODS

, always sacred. then we have some of the hindu goddesses who the hindu s believe are all aspects of the one divine mother goddess. durga. also called devi in india where all goddesses are one as all are different aspects of the divine feminine. devi took the name of her enemy after she slew the evil demon durga in battle while riding on a tiger. lakshmi. goddess of abundance, the shakti force of vishnu. kali. the triple goddess of creation, the animating force of shiva, the destroyer. kali s role is to face our fears. shakti. the animating force of the universe, shakti unites us with the divine, cosmic, orgasmic energy of life. next we have some of the celtic goddess. the lady of the lake. celtic goddess of consciousness and revelation, emotion, renewal and creativity, gives us the energy

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

that primaeval age was regarded with the greatest awe and veneration. this simple and primitive idolatry came by degrees to diverge into the adoration of the elements, particularly fire, and at length developed itself by the institution of an emanation from br hm atma in his triune capacity, as creator, preserver (or saviour, and destroyer. these attributes were deified under the names of brahma, vishnu, and siva, on whom were conferred three gunas, or qualities, viz, rajas (passion, sat (purity, and tumas (darkness. this is the trimurti. trimurti, three-formed murti, signifying also an image. our vital souls are, according to the vedanta, no more than images, or eidwla of the supreme spirit as. res. vol. iii. it may be concluded that the most exalted notion of worship among the hindus is

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

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

e same ideas from a different angle, and so should be of interest to masons. the navel, heart and throat centres in the human body are mentioned as the places of fire, the sun and the moon respectively, and it is said that he who meditates in those centres will find there the devis saraswati, lakshmi and parvati or girija, in that order. those devis are outward-turned powers or shaktis of brahma, vishnu and shiva, the three persons of the blessed trinity, and have respectively the qualities of giving knowledge, prosperity and self-control- in other words, of helping the man to reach his highest mental, astral and physical aims; for the physical, astral and mental principles are a reflection (inverted, like that of a mountain in water) of the three principles of the higher triad. 720. saras

f lakshmi fs love; the m.m. repeats the process for the mental body, aided by saraswati fs kriyashakti or power of thought. 721. to conquer and organize the physical nature for the use of the higher self the e.a. must use his will, the power of shiva, the first person, reflected by his devi girija. to transmute the passions of the astral body the f.c. must use his intuitional love that comes from vishnu, the second person, through lakshmi. to conquer the wavering mind and make it a perfect instrument for the higher self, the m.m. must use the power of his thought, the divine activity of brahma, the third person, reflected by saraswati. madame blavatsky said that the aspirant should make a bundle of the lower things and nail them up to the higher self; when he has done this he will have ful

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

ythology as it is embodied in the puranas, the devas and the asuras are locked in ongoing conflict.while the legions of the judeo-christian satan failed to take over heaven in their original rebellion and were cast into hell, in south asian mythology the asuras often storm out of the underworld, succeed in taking over heaven, and drive the devas out. the devas then appeal to the high god (usually vishnu, though occasionally shiva or the goddess, who comes to their aid, defeats the asuras, drives them back into the hell worlds, and reestablishes the deva/asura balance of power. one of the factors at work in the hindu religious ecology that distinguishes it from western religions is the assumption of the notion of reincarnation. as this notion was brought to bear on south asian mythology, de

d s will. it is in the context of this conversation that, at arjuna s request, krishna reveals his divine form a form that includes the frightening aspect of the divinity that destroys the world at the end of time: when i see thy vast form, reaching the sky, burning with many colors, with wide open mouths, with vast flaming eyes, my heart shakes in terror: my power is gone and gone is my peace, o vishnu! like the fire at the end of time which burns all in the last day, i see thy vast mouths and thy terrible teeth .the flames of thy mouths devour all the worlds. thy glory fills the whole universe. but how terrible thy splendors burn .who art thou in this form of terror (11:25 25, 30 31) krishna replies that he is all-powerful time, which consumes all things, and that he is about to manifest

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 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 foc

he brevity and transitoriness of life helps one renounce the world and motivates one to seek liberation from the cycle of death and rebirth. although there are variations in detail from text to text, the endtime events outlined in the puranas are remarkably consistent, and the basic puranic scenario has persisted in contemporary hindu accounts of the eschaton. the agent of destruction is shiva or vishnu in the form of shiva. in the classical formulation, brahma, vishnu, and shiva constitute a kind of trinity,with brahma creating the world, vishnu maintaining the world, and shiva destroying the world. at the close of a day of brahma, the worlds are first dried out by a scorching sun. this drought is so severe that even the waters of the netherworld are dried out.when everything is so dried

s as he dances the tandava dance. this goddess of supernal felicity in turn drinks in the nectar of the dance of her husband while she herself, abiding in yoga, enters the body of the trident-wielding god. quitting his tandava dance as he pleases, the blessed pinaka-bearer [shiva] whose nature is light burns up the orb of the egg of brahma [i.e, the manifested cosmos. then, while the gods brahma, vishnu and the pinaka-bearer alone remain, the earth, with all her properties, dissolves into the waters (dimmitt and van buitenen 1978, 44) finally, the air fills with great clouds that rain down a ferocious deluge until the world perishes in watery darkness. to cite heinrich zimmer s evocative description from his classic myths and symbols in indian art and civilization, the ultimate elements me

cite heinrich zimmer s evocative description from his classic myths and symbols in indian art and civilization, the ultimate elements melt into the undifferentiated fluid out of which they once arose. the moon, the stars, dissolve. the mounting tide becomes a limitless sheet of water. this is the interval of a night of brahma (zimmer 1946, 3. the universe is reabsorbed into the ultimate divinity (vishnu in the puranic texts, who withdraws into inactivity. the deity s static state is traditionally symbolized by the image of vishnu asleep on the coils of a giant serpent, who floats like a raft on the surface of the primordial waters.at the beginning of the next day, brahma then emerges from a lotus flower that sprouts from vishnu s navel and recreates the cosmos. see also asuras; indo-europe

LIBER 777

e teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f space f consciousness f 1 parabrahm (or any other whom one wishes to please[[shiva, brahma] indifference s 2 shiva, vishnu (as buddha avatars, akasa (as matter, lingam joy s 3 bhavani (all forms of sakti, prana (as force, yoni compassion s 4 indra, brahma friendliness s 5 vishnu, varruna-avatar death r 6 vishu-hari-krishna-rama buddha r 7[[bhavani, etc] the gods r 8 hanuman analysis into 4 elements a 9 ganesha, vishnu (kurm avatar) dhamma r 1010 lakshmi &c [kundalini] sangha r the body r 11 the maruts [vayu] wi

avatars, akasa (as matter, lingam joy s 3 bhavani (all forms of sakti, prana (as force, yoni compassion s 4 indra, brahma friendliness s 5 vishnu, varruna-avatar death r 6 vishu-hari-krishna-rama buddha r 7[[bhavani, etc] the gods r 8 hanuman analysis into 4 elements a 9 ganesha, vishnu (kurm avatar) dhamma r 1010 lakshmi &c [kundalini] sangha r the body r 11 the maruts [vayu] wind k 12 hanuman, vishnu (as parasa-rama) yellow k 13 chandra (as) loathsomeness of food p 14 lalita (sexual aspect of sakti) dark blue k 15 shiva bloody corpse i 16 shiva (sacred bull) beaten and scattered corpse i 17 various twin and hybrid deities white k 18[[krishna] worm-eaten corpse i 19 vishnu (nara-singh avatar) gnawed by wild beasts corpse i 20 the gopi girls, the lord of yoga bloated corpse i 21 brahma, i

e k 15 shiva bloody corpse i 16 shiva (sacred bull) beaten and scattered corpse i 17 various twin and hybrid deities white k 18[[krishna] worm-eaten corpse i 19 vishnu (nara-singh avatar) gnawed by wild beasts corpse i 20 the gopi girls, the lord of yoga bloated corpse i 21 brahma, indra liberality r 22 yama hacked in pieces corpse i 23 soma [apas] water k 24 kundalini[[yama] skeleton corpse i 25 vishnu (horse-avatar) limited aperture k 26 lingam, yoni putrid corpse i 27[[krishna] blood-red k 28[[the maruts] purple corpse i 29 vishnu (matsya avatar) conduct r 30 agni [tejas, yama [as god of last judgement] light k 31 surya (as) fire k 32 brahma quiescence r 32 bis [prithivi] earth k 31 bis [akasa] breathing r table i (continued) 9 xxiv. certain of the hindu and buddhist results. xxv- xxxii

LIBER ASTARTE

x iii (9, additionally contains the .class a. libri 1, 10, 66, 90, 156, 231, 370 and 400, as well as a facsimile of the ms of liber al. t.s] svb figvra clxxv 7 cornelia and caius gracchus, and the love of bacchus and ariadne, and the love of cupid and psyche, and the love of endymion and artemis, and the love of demeter and persephone, and the love of venus and adonis, and the love of lakshmi and vishnu, and the love of siva and bhavani, and the love of buddha and ananda, and the love of jesus and john, and many more. also there is the love of many saints for their particular deity, as of st francis of assisi for christ, of sri sabhapaty swami for maheswara, of abdullah haji shirazi1 for allah, of st ignatius loyola for mary, and many more. now do thou take one such story every night, and

LIBER LXVII THE SWORD OF SONG

ity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus should give place to that of the baculum, the little to the great. how great one only realises when one identifies the wand with the mahalingam* up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas.yet neither reached an end. but i reach an end. 23. the cryptic coptic.3.vide the papyrus of bruce. 24. anet aer-k, etc.4.invocation of ra. from the papyrus of harris. 26. macgragor.5.the mage. 29. abramelin.6.the mage. 32. ancient rituals.7.from the papyrus of mrs. harris. 33. golden dawn.8.these rituals

l this was sorrow. and he turned his thought without and saw that all things were alike in this; that nought might escape the threefold misery .the soul. he said .the soul, the i, is as all of these; it is impermanent as the ephemeral flower of beauty in the water that is born and shines and dies ere sun be risen and set again .and he humiliated his heart and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels

hangel umumatis, the left ear and its parts; the teeth to two-and-thirty letters of the sixfold name: one to the air, and fifteen to the rain and the ram, and ten to the virgin, and six to the bull; the mouth to the archangels alalal and bikarak, lip and lip; the tongue to that devil of all devils yehowou.4 ho, devil! canst thou speak? 1 col. olcott, the theosophist. 2? the spirt of motor-cars. 3 vishnu, the preserver. 4 jehova. sedes profunda paimonis. oculi nox secreta. portae silentium partitio. 90 appendix ii the pharynx to mahabonisbash, the great angel; to seven-and-thirty myriads of legions of planetary spirits the hairs of the moustache, to each one; to ninety and one myriads of the elohim, the hairs of the beard; to each thirteen, and the oil to ease the world; to shalach, the arc

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ersion restricts itself to saying that some sort of substance, prakrit, is at the origin of all that exists in the universe. another version is much more descriptive; it explains how the universe is reborn multiple times in cycles of destruction and creation. in this story, each new creation originates from a vast ocean that washes upon the shores of nothingness. in the middle of this ocean, lord vishnu, asleep in the coils of a giant cobra, is awakened by the sound of om, the sacred syllable. this is how the dawn of creation breaks. from vishnu s navel appears a lotus flower, within which is brahma, the god of creation. vishnu then orders brahma to re-create the cosmos, and he and the cobra disappear. brahma uses parts of the lotus flower to build the universe, including earth, which he t

n india, and it is likely that christian creationists will not be any more successful than were traditional missionaries. one can see that in hinduism there is little, if any, conflict between creation and evolution. for one thing, hinduism can easily reconcile the idea of creation (through brahma the creator) with that of change (evolution) as represented by the 10 incarnations (dash avatars) of vishnu, the protector. in addition, as a colleague from hindu india pointed out, the idea of humans descending from a long line of animal ancestors would not be a problem in hinduism, where there is such a high value on animal life and some animals (cows, for example) are considered sacred. one great god, hanuman, is a monkey. hindu mythology is also replete with animals taking human forms and vic

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

res' of the zodiac, was said, in allegorical language, either to assume the nature of or to triumph over the sign he entered. the sun thus became a bull in taurus, and was worshipped as such by the egyptians under the name of apis, and by the assyrians as bel, baal, or bul. in leo the sun became a lion-slayer, hercules, and an archer in sagittarius. in pisces, the fishes, he was a fish--dagon, or vishnu, the fish-god of the philistines and hindoos" a careful analysis of the religious systems of pagandom uncovers much evidence of the fact that its priests served the solar energy and that their supreme deity was in every case this divine light personified. godfrey higgins, after thirty years of inquiry into the origin of religious beliefs, is of the opinion that "all the gods of antiquity re

from the sun, and that everything when bathed in the light of the solar orb was capable of absorbing the solar life elements and later radiating them as flora and fauna. one philosophical click to enlarge surya, the regent of the sun. from moor's hindu pantheon. moor describes this figure as follows "the cast is nine inches in height, representing the glorious god of dayholding the attributes of vishnu, seated on a seven-headed serpent; his car drawn by a seven-headed horse, driven by the legless arun, a personification of the dawn, or aurora (see moor's hindu pantheon) p. 52 concept regarded the sun as a parent and the planers as embryos still connected to the solar body by means of ethereal umbilical cords which served as channels to convey life and nourishment to the planets. some secr

d hell--or the underworld--red. the fiery condition of the inferno merely symbolizes the nature of the sphere or plane of force of which it is composed. in the greek mysteries the irrational sphere was always considered as red, for it represented that condition in which the consciousness is enslaved by the lusts and passions of the lower nature. in india certain of the gods--usually attributes of vishnu--are depicted with blue skin to signify their divine and supermundane constitution. according to esoteric philosophy, blue is the true and sacred color of the sun. the apparent orange-yellow shade of this orb is the result of its rays being immersed in the substances of the illusionary world. in the original symbolism of the christian church, colors were of first importance and their use wa

nite wonders revealed by such a study. in nearly all the sacred books of the world can be traced an anatomical analogy. this is most evident in their creation myths. anyone familiar with embryology and obstetrics will have no difficulty in recognizing the basis of the allegory concerning adam and eve and the garden of eden, the nine degrees of the eleusinian mysteries, and the brahmanic legend of vishnu's incarnations. the story of the universal egg, the scandinavian myth of ginnungagap (the dark cleft in space in which the seed of the world is sown, and the use of the fish as the emblem of the paternal generative power--all show the true origin of theological speculation. the philosophers of antiquity realized that man himself was the key to the riddle of life, for he was the living image

ich cannot be opened until chiram (the spirit fire) is raised through the sacred seals which are called the seven churches in asia. there is an oriental painting which shows three sun bursts. one sunburst covers the head, in the midst of which sits brahma with four heads, his body a mysterious dark color. the second sunburst--which covers the heart, solar plexus, and upper abdominal region--shows vishnu sitting in the blossom of the lotus on a couch formed of the coils of the serpent of cosmic motion, its seven-hooded head forming a canopy over the god. the third sunburst is over the generative system, in the midst of which sits shiva, his body a grayish white and the ganges river flowing out of the crown of his head. this painting was the work of a hindu mystic who spent many years subtly

ery ritual are personifications of the spirit fire in the human spinal cord. the astronomical aspect of the hiramic legend must not be overlooked. the tragedy of chiram is enacted annually by the sun during its passage through the signs of the zodiac "from the journey of the sun through the twelve signs" writes albert pike "come the legend of the twelve labors of hercules, and the incarnations of vishnu and buddha. hence came the legend of the murder of khurum, representative of the sun, by the three fellow-crafts, symbols of the winter signs, capricornus, aquarius, and pisces, who assailed him at the three gates of heaven and slew him at the winter solstice. hence the search for him by the nine fellow-crafts, the other nine signs, his finding, burial, and resurrection (see morals and dogm

initiation into the mysteries, and the "great fish" represents the darkness of ignorance which engulfs man when he is thrown over the side of the ship (is born) into the sea (life. the custom of building ships in the form of fishes or birds, common in ancient times, could give rise to the story, and mayhap jonah was merely picked up by click to enlarge the first incarnation, or matsya avatar, of vishnu. from picart's religious ceremonials. the fish has often been associated with the world saviors. vishnu, the hindu redeemer, who takes upon himself ten forms for the redemption of the universe, was expelled from the mouth of a fish in his first incarnation. isis, while nursing the infant horus, is often shown with a fish on her headdress. oannes, the chaldean savior (borrowed from the brahm

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

vity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus should give place to that of the baculum, the little to the great how great one only realizes when one identifies the wand with the mahalingam, up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 croces of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. boleskine house, foyers, n.b. preliminary definition of magic. lemegeton vel clavicula salomonis regis. magic is the highest, most absolute, and most divine knowledge of natural philosophy,7 advanced in its works and wonderful operations by a right understand

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

's supply of iron isbound to run out, and then da will have nothing to eat. famished with hunger, he will start to chew onhis own tail, and then his writhings and convulsions will be so terrible that the whole earth will tilt,overburdened as it is with people and things, and slip into the sea.this legend mentions the serpent serving the creator god. this serpent resembles ananta shesha, whoserves vishnu as a bed and supports the universal structure. they are both situated at the bottom of theuniverse on the great ocean called garbhodaka. scandinaviathe norse ragnarok involves the destruction of the earth and the abodes of the norse demigods (calledasgard. it is said that during ragnarok the world is destroyed with flames by a being called surt, wholives beneath the lower world (appropriate

he serpents. dhumavarna married his five daughters to yadu, and fromthem sprang seven distinct families of people. kumudvati, the naga princess, married kusha, the son oframa, as described in the scripture raghuvansha. the following account touches upon the issue of underground hominoid-sauroid conflicts. atlantis, alien visitation, and genetic manipulation311 appendix e: dragons and serpents the vishnu purana speaks about the gandharvas, descendants of sage kashyapa and his wife muni.therefore, they are also called mauneyas (according to hindu dictionary by manurishi foundation,the mauneyas are a class of gandharvas, who dwell beneath the earth, and are sixty millions in number.)they were fighting with the nagas in the subterranean regions, whose dominions they seized and whosetreasures t

descendants of sage kashyapa and his wife muni.therefore, they are also called mauneyas (according to hindu dictionary by manurishi foundation,the mauneyas are a class of gandharvas, who dwell beneath the earth, and are sixty millions in number.)they were fighting with the nagas in the subterranean regions, whose dominions they seized and whosetreasures they plundered. the naga chiefs appealed to vishnu for relief, and he promised to appear inthe person of purukutsa, son of king mandhata, to help them. thereupon the nagas sent their sisternarmada to this purukutsa, and she conducted him to the regions below, where he destroyed thegandharvas (according to the ramayana similar gandharvas were defeated by bharata, the brother oframa, and hanuman) the ninth khanda of the bhagavata purana also

were not to be seen. that austere and godly woman, anxious to have children, was ashamed.thus vinata broke open one egg and saw therein her son. authorities say that the upper half of thechild's body was fully developed, but the lower half was not yet well formed. this son was aruna, the charioteer of surya, the sun god. his brother was the powerful garuda, divineeagle, who became the carrier of vishnu. garuda is an avowed enemy of serpents who are his food.krishna mentions him among the most prominent representatives of his power: among the daityademons i am the devoted prahlada, among subduers i am time, among beasts i am the lion, and amongbirds i am garuda (bhagavad-gita 10.30) appendix e: dragons and serpents312atlantis, alien visitation, and genetic manipulation nilamata purana, the

provinces, the pregnant wives of the demons all have miscar-riages due to fear of its effulgence. the planetary system below talatala is known as mahatala. it is the abode of many-hooded snakes,descendants of kadru, who are always very angry. the great snakes who are prominent are kuhaka,taksaka, kaliya and susena. the snakes in mahatala are always disturbed by fear of garuda, the carrierof lord vishnu, but although they are full of anxiety, some of them nevertheless sport with their wives,children, friends and relatives.beneath mahatala is the planetary system known as rasatala, which is the abode of the demoniac sonsof diti and danu. they are called panis, nivata-kavacas, kaleyas and hiranya-puravasis [those living inhiranya-pura. they are all enemies of the demigods, and they reside in

ght emanating from the gems illuminates theentire planetary system of bila-svarga. divine connectionserpents have their special place in most spiritual traditions (as already shown above) where they sym-bolize either good or evil. in the v edic tradition they are inherently related to some of its most importantpersonages. shiva shiva (auspicious one, is one of the members of the trimurti (brahma, vishnu and shiva. he is incharge of the material mode of ignorance (tamo-guna) bringing destruction of the universe: yamarajasaid: my dear servants, you have accepted me as the supreme, but factually i am not. above me, andabove all the other demigods, including indra and candra, is the one supreme master and controller. thepartial manifestations of his personality are brahma, visnu and siva, who

ns of his personality are brahma, visnu and siva, who are in charge of the creation,maintenance and annihilation of this universe. he is like the two threads that form the length andbreadth of a woven cloth. the entire world is controlled by him just as a bull is controlled by a rope inits nose (bhagavata purana 6.3.12) his position is between the living beings (jiva-tattva) and the supreme lord, vishnu (vishnu-tattva, inthe category of his own, shiva-tattva. shiva is usually depicted in painting and sculpture as white or ash-colored, with a blue neck (from hold-ing in his throat the poison thrown up at the churning of the cosmic ocean, which threatened to destroyhumankind, his hair arranged in a coil of matted locks (jatamakuta) and adorned with the crescentmoon and the ganges (he allowed

various names as uma, sati, parvati, durga, kali, and shakti.the divine couple, together with their sons- the six-headed skanda and the elephant-headed ganesha -are inhabiting the mount kailasa in the himalayas as well as the mahesha-dhama on the border of thematerial world (devi-dhama) and the spiritual world (v aikuntha or hari-dhama).in the brahma-samhita he is said to be another form of maha-vishnu, and is compared to a yogurt.yogurt is nothing but milk, yet it is not milk. as yogurt is prepared when milk is mixed with a culture,the form of shiva expands when the supreme personality of godhead is in touch with material nature.since shiva and vishnu are aspects of one god, shiva occurs as one of vishnu's names listed in thevishnu-sahasranama.the original father, krishna, says, aham bij

, the king of the nagas, has unlimitedheads. according to the bhagavata purana 5.25.3, he is the source of rudra, an expansion of shiva.when krishna lists the most prominent representatives of his power, he says, ananta casmi naganam -among the nagas i am ananta (bhagavad-gita 10.29. my dear lord, at the end of each millennium [here brahma's life] the supreme personality of godheadgarbhodakashayi vishnu dissolves everything manifested within the universe into his belly. he liesdown on the lap of shesha naga, from his navel sprouts a golden lotus flower on a stem, and on thatlotus lord brahma is created. i can understand that you are the same supreme godhead. i thereforeoffer my respectful obeisances unto you (bhagavata purana 4.9.14) ananta is called shesha as he is the residue or remainde

brahmanas;devotional service; the wives of soma and kashyapa, who are all daughters of king daksha; the riversganges, sarasvati, nanda and yamuna [kalindi; the elephant airavata; dhruva maharaja; the sevenrshis; and the pious human beings (bhagavata purana 8.4.17-24)although garuda enmity toward serpents is known from this verse it is clear that both garuda andshesha naga are servants of the lord vishnu, or krishna. appendix e: dragons and serpents316atlantis, alien visitation, and genetic manipulation conclusion although this overview of the position of a serpent in different traditions is far from exhaustive the con-spicuous similarity of accounts from different cultural contexts hints that the v edic tradition spread inthe distant past over large parts of the world. this is also support

MICHAEL WYNN THE SOUL TRAVELERS

as of peru tell the story of a creator god named virococha, who created the world that was populated by giants he carved from stone. these giants were terribly disobedient and disorderly, and viracocha destroyed this race of giants with a massive flood. the hindu tradition of india, like countless others, often describes gods as taking human form and incarnating on earth. the many incarnations of vishnu upon the earth are certainly modeled after, and considered to be, a savior figure. the first incarnation of the benevolent god vishnu arrived to earth in the form of a fish, and warned a man named manu of a coming flood. the fish informed manu to build a massive ark which, needless to say, saved manu s life--michael wynn's "the soul travelers" 7 in the aztec mythologies of mexico, only 2 hu

racles. he would later die for our sins by being nailed to a wooden cross. his body was placed in a cave and, after 3 days, his--michael wynn's "the soul travelers" 9 body disappeared and returned to heaven. in heaven he resides to this day, promising to return and rule for a 1,000 years, and afterwards he will live forever more with god. the hindus have the many incarnations of the most-high god vishnu. vishnu, who resides in heaven, came upon man in many forms and these forms are called avatars. an avatar is essentially a god in the flesh. for example, krishna, one of the 10 avatars of vishnu, was born from the womb of a human woman in order to fight the demons that plagued humanity. the first incarnation of vishnu was that of a fish-man. nine incarnations of vishnu have already arrived

bast, who is known to not be isis. also, in egyptian mythology, ra is the sun god, but then again so is osiris and osiris son, horus; all three are known as sun gods, and all three are confirmed as different beings--michael wynn's "the soul travelers" 12 i suspect that the hindus has the best grasp on what is actually taking place. in the hindu religion gods come upon man in the form of avatars. vishnu, for instance, has come upon man 9 times already, meaning there are 10 gods who are all associated with the single god vishnu. this model could amount to a rather confusing situation if the hindus weren t aware of the multiplicity of their gods. so, not only will one find correspondences between gods in separate mythologies, but correspondences between the gods of a single mythology can als

MORALS AND DOGMA

ol, so with the word: to utter it to you does not inform you of the _exact_ meaning which it has to _me; and thus religion and philosophy became to a great extent disputes as to the meaning of words. the most abstract expression for deity, which language can supply, is but a _sign_ or _symbol_ for an object beyond our comprehension, and not more truthful and adequate than the images of osiris and vishnu, or their names, except as being less sensuous and explicit. we avoid sensuousness only by resorting to simple negation. we come at last to define spirit by saying that it is not matter. spirit is--spirit. a single example of the symbolism of _words_ will indicate to you one branch of masonic study. we find in the english rite this phrase "i will always _hail, ever conceal, and never reveal

orn [hebrew, khurm means consecrated, devoted; in thiopic [symbols] it is the name of a city[_josh. xix. 38; and of a man[_ezr. ii. 32, x. 31 _neh. iii. 11 [hebrew _khirah, means nobility, a noble race. buddha is declared to comprehend in his own person the essence of the hindu trimurti; and hence the tri-literal monosyllable _om_ or _aum_ is applied to him as being essentially the same as brahma-vishnu-siva. he is the same as hermes, thoth, taut, and teutates. one of his names is heri-maya or her-maya, which are evidently the same name as hermes and khirm or khurm. heri, in sanscrit, means _lord. a learned brother places over the two symbolic pillars, from right to left, the two words [symbols] and [symbols [hebrew] and [hebrew, ihu and bal: followed by the hieroglyphic equivalent [hierog

ple should be driven to desperation, if prevented from performing them; upon which, as they believed, the welfare of mankind wholly depended. they were practised in athens until the 8th century, in greece and rome for several centuries after christ; and in wales and scotland down to the 12th century. the inhabitants of india originally practised the patriarchal religion. even the later worship of vishnu was cheerful and social; accompanied with the festive song, the sprightly dance, and the resounding cymbal, with libations of milk and honey, garlands, and perfumes from aromatic woods and gums. there perhaps the mysteries commenced; and in them, under allegories, were taught the primitive truths. we cannot, within the limits of this lecture, detail the ceremonies of initiation; and shall u

, siba, or typhon (darkness and winter; there figuratively to be slain, and after a few days to rise again from the dead, and commence to ascend to the northward. then the death of sita was bewailed; or that of cama, slain by iswara, and committed to the waves on a chest, like osiris and bacchus; during which the candidate was terrified by phantoms and horrid noises. then he was made to personify vishnu, and perform his avatars, or labors. in the first two he was taught in allegories the legend of the deluge: in the first he took three steps at right angles, representing the three huge steps taken by vishnu in that avatar; and hence the three steps in the master's degree ending at right angles. the nine avatars finished, he was taught the necessity of faith, as superior to sacrifices, acts

eath, his descent into the infernal regions, and his resurrection. the moon became isis, the wife of osiris; and winter, as well as the desert or the ocean into which the sun descended, became typhon, the spirit or principle of evil, warring against and destroying osiris. from the journey of the sun through the twelve signs came the legend of the twelve labors of hercules, and the incarnations of vishnu and buddha. hence came the legend of the murder of khurum, representative of the sun, by the three fellow-crafts, symbols of the three winter signs, capricornus, aquarius, and pisces, who assailed him at the three gates of heaven and slew him at the winter solstice. hence the search for him by the nine fellow-crafts, the other nine signs, his finding, burial, and resurrection. the celestial

t luminary that regulates nature and is the depository of her greatest powers. the action of this universal soul of the world is displayed in the movements of the spheres, and above all in that of the sun, in the successions of the risings and settings of the stars, and in their periodical returns. by these are explainable all the metamorphoses of that soul, personified as jupiter, as bacchus, as vishnu, or as buddha, and all the various attributes ascribed to it; and also the worship of those animals that were consecrated in the ancient temples, representatives on earth of the celestial signs, and supposed to receive by transmission from them the rays and emanations which in them flow from the universal soul. all the old adorers of nature, the theologians, astrologers, and poets, as well

s, and bites the heel of unfortunate eurydice. in hebrew writers it is generally a type of evil; and is particularly so in the indian and persian mythologies. when the sea is churned by mount mandar rotating within the coils of the cosmical serpent vasouki, to produce the amrita or water of immortality, the serpent vomits a hideous poison, which spreads through and infects the universe, but which vishnu renders harmless by swallowing it. ahriman in serpent-form invades the realm of ormuzd; and the bull, emblem of life, is wounded by him and dies. it was therefore a religious obligation with every devout follower of zoroaster to exterminate reptiles, and other impure animals, especially serpents. the moral and astronomical significance of the serpent were connected. it became a maxim of the

g. mithras is represented with a lion's head and human body, encircled by a serpent. in the sadder is this precept "when you kill serpents, you will repeat the zend-avesta, and thence you will obtain great merit; for it is the same as if you had killed so many devils" serpents encircling rings and globes, and issuing from globes, are common in the persian, egyptian, chinese, and indian monuments. vishnu is represented reposing on a coiled serpent, whose folds form a canopy over him. mahadeva is represented with a snake around his neck, one around his hair, and armlets of serpents on both arms. bhairava sits on the coils of a serpent, whose head rises above his own. parvati has snakes about her neck and waist. vishnu is the preserving spirit, mahadeva is siva, the evil principle, bhairava i

y forgotten. and when these were abandoned, and philosophy resorted to definitions and formulas, its language was but a more refined symbolism, grappling with and attempting to picture ideas impossible to be expressed. for the most abstract expression for deity which language can supply, is but a _sign_ or _symbol_ for an object unknown, and no more truthful and adequate than the terms osiris and vishnu, except as being less sensuous and explicit. to say that he is a _spirit, is but to say that he is not matter _what_ spirit is, we can only define as the ancients did, by resorting, as if in despair, to some sublimized species of matter, as light, fire, or ether. no symbol of deity can be appropriate or durable except in a relative or moral sense. we cannot exalt words that have only a sens

ns ever tend. we have already seen what was the symbolism of the tabernacle, the temple, and the ark. the hebrew establishment tolerated not only the use of emblematic vessels, vestments, and cherubs, of sacred pillars and seraphim, but symbolical representations of jehovah himself, not even confined to poetical or illustrative language "among the adityas" says chrishna, in the bagvat ghita "i am vishnu, the radiant sun among the stars; among the waters, i am ocean; among the mountains, the himalaya; and among the mountain-tops, meru" the psalms and isaiah are full of similar attempts to convey to the mind ideas of god, by ascribing to him sensual proportions. he rides on the clouds, and sits on the wings of the wind. heaven is his pavilion, and out of his mouth issue lightnings. men canno

ds this universal, formed and fashioned intellectually, and so having a separate existence. the third exists in the second, and the second in the first. the most ancient trinitarian doctrine on record is that of the brahmins. the eternal supreme essence, called parabrahma, brahm, paratma, produced the universe by self-reflection, and first revealed himself as brahma, the _creating_ power, then as vishnu, the preserving power, and lastly as siva, the _destroying_ and _renovating_ power; the three modes in which the supreme essence reveals himself in the material universe; but which soon came to be regarded as three distinct deities. these three deities they styled the trimurti, or triad. the persians received from the indians the doctrine of the three principles, and changed it to that of a

gious faith. it declines to act as arbiter between them. it looks calmly on, while each multiplies the intermediates between the deity and matter, and the personifications of god's manifestations and attributes, to whatever extent his reason, his conviction, or his fancy dictates. while the indian tells us that parabrahma, brahm, and paratma were the first triune god, revealing himself as brahma, vishnu, and siva _creator, preserver, and destroyer. the egyptian, of amun-re, neith, and phtha _creator, matter, thought_ or _light; the persian of _his_ trinity of three powers in ormuzd, sources of _light, fire, and _water; the buddhists of the god sakya, a trinity composed of buddha, dharma, and sanga-_intelligence, law, and _union_ or _harmony; the chinese sabeans of _their_ trinity of _chang

omprehensible, the supreme, one god, from whom all the rest flow or emanate, or by him are created. above the time-god horus, the moon-goddess or earth-goddess isis, and the sun-god osiris, of the egyptians, was amun, the nature-god; and above him, again, the infinite, incomprehensible deity, athom. brehm, the silent, self-contemplative, one original god, was the source, to the hindus, of brahma, vishnu, and siva. above zeus, or before him, were kronos and ouranos. over the alohayim was the great nature-god al, and still beyond him, abstract existence, ihuh--he that is, was, and shall be. above all the persian deities was the unlimited time, zeruane-akherene; and over odin and thor was the great scandinavian deity alfadir. the worship of universal nature as a god was too near akin to the w

MOTTA MARCELO THE COMMENTARIES OF AL

is, of course, the "devil. also, of course, the "child jesus. see book 4, part iii, chapter xvi, part ii, section v, the last paragraph "ever the son" or "the son who lives eternally. the word "satanas, that so long terrified the west, is but a corruption of the sanskrit word sanatanas, which means "eternal "or "everlasting; it was applied to the spiritual suns of the "trimurti: brahma, siva and vishnu. 75. the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha. aum is of course the sanskrit "word" familiar to most students (see book 4 part iii) ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. ha is also the sanskrit syllable utilized in yoga to invoke

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ttempted to destroy them with a flood. the biblical story of the deluge is one of many such accounts, and owes much to the sumerian/babylonian account in the epic of gilgamesh, in which the noah figure is named utnapishtim (see p. 19. the ancient greeks told how zeus tried to destroy mankind with a flood, but prometheus (see p. 24) warned deucalion and pyrrha. manu was saved from the hindu deluge vishnu in the form his fish avatar, matsya (see p. 110. flood myths can be found in peru and in china, among the australian aboriginals and in many native american cultures, including the mandan myth of lone man (see p. 94. even in the 19th century, folklorists could still collect in serbia a cycle of slavonic myths about the great flood from which the sole survivor kranyatz was preserved by the t

in the sky like a swarm of bees. the mandans believe that first creator actually turned into the trickster god coyote. such tricksters, whose mischief may lead them into wickedness, are found throughout mythology, from the greek dionysus to the norse loki to the japanese susano (see pp. 58, 69, and 123. but another theme is the creator s care for the beings he has made. it is this care that leads vishnu, the hindu preserver of the world, to take on his many avatar forms in order to help humanity in times of crisis. his final avatar, kalkin, the white horse, will appear at the end of this era, to usher in a new age. the great mother creator gods tend to be male, but much of the work of creation may be delegated to a goddess. for example, among the keres of the american southwest, utsiti, th

r skin for her bones? then when i die i cannot enter her body to be born again. you ask me to cut grass and make hay and sell it, and be rich like white men! but how dare i cut off my mother s hair? an anglo-saxon charm beseeches the favor of erce, erce, erce, mother of earth with similar fervor. yet, despite the obvious connection between agricultural and human fertility, the earth is not always vishnu the preserver vishnu and his wife lakshmi (or shri) are shown riding on their mount, the celestial bird garuda. vishnu, the wide-strider, measured out the cosmos in three strides. he is regarded as the protector of the world, and because of his compassion for humankind, descends to earth in various avatar forms, such as prince rama, to fight evil. whenever vishnu is incarnated, so is lakshm

n-maiden, but when she learned that he was also her father, she fled from him and became hine-nui-te-po, the death goddess. before this event death did not exist. the churning of the ocean 108 the churning of the ocean one day, the indian gods gathered on mount meru, the navel of the world, to discuss how to gain the amrita, or elixir of immortality, which was hidden deep in the ocean. at the god vishnu s suggestion (see pp. 110 11, they decided to try to churn it out, using vasuki the snake as a rope, and mount mandara, set on top of a giant tortoise, as a paddle. the devas, the gods friendly to humankind, seized vasuki at one end, and the asuras (or anti-gods) seized him at the other. as each side pulled, the paddle turned this way and that, churning the ocean, which soon became milky an

on top of a giant tortoise, as a paddle. the devas, the gods friendly to humankind, seized vasuki at one end, and the asuras (or anti-gods) seized him at the other. as each side pulled, the paddle turned this way and that, churning the ocean, which soon became milky and turned into butter. the gods continued churning and gradually fourteen precious things came forth, including the sun, the moon, vishnu s wife lakshmi, and finally, dhanvantari, the god s physician, carrying the amrita. the devas and the asuras clamored to taste it but vishnu tricked the asuras out of drinking it, and only rahu, the grasper, a monstrous demon, had a sip. to prevent the whole of him from achieving immortality vishnu cut off his head. this remained immortal and declared war on the moon god, soma, alternately

th its blossoms, and airavata, the colossal white elephant (on the left, the mount of the god indra. devas the devas, holding onto the tail of the snake vasuki, are the gods. there are usually said to be 33 of them. their home is on mount meru. brahma brahma, one of the major gods, has four heads. he used to have five, but shiva cut one of them off when brahma claimed to be his superior. tortoise vishnu took the form of the tortoise kurma to help the gods retrieve lost treasures from the ocean; hence he is present at both the top and the bottom of the churning stick. brahma, too, took tortoise shape to make the world. the name of kasyapa, the father of the asuras, also means tortoise. in hindu mythology, the world rests on a giant tortoise. lakshmi lakshmi, sitting near a conch shell, a sy

ook the form of the tortoise kurma to help the gods retrieve lost treasures from the ocean; hence he is present at both the top and the bottom of the churning stick. brahma, too, took tortoise shape to make the world. the name of kasyapa, the father of the asuras, also means tortoise. in hindu mythology, the world rests on a giant tortoise. lakshmi lakshmi, sitting near a conch shell, a symbol of vishnu, has already been pulled from the ocean. the female in front of her is busy pulling out chandra, the moon (who is also known as soma. this indian ivory shows durga killing the buffalo demon. durga and the buffalo durga, the warrior goddess, is a form of the indian mother goddess, mahadevi. other forms include gentle parvati, wife of shiva (see pp. 112 13. durga was created by the gods when

ames of their fury, she rode into battle on a lion, killing every demon in her path, until she faced their leader, mahisha, the demon buffalo. after a terrible fight, durga defeated him and, her foot on his neck, forced the spirit from his mouth, and cut off his head. as he died, all the gods, and all the creatures in the world shouted victory! and a great lamentation arose from the demon hordes. vishnu vishnu, seen here directing the churning of the ocean, is recognizable by his four hands, holding his kaumodaki, or mace, his sudarshana, or discus, his padma, or lotus, and his shankha, or conch. his wife lakshmi, is the goddess of good fortune. also known as padma, the lotus, she is one of the beings born from the churning of the ocean. others include chandra, the moon god, and varuni, th

eda, it is said of amrita (or soma, we have drunk soma, we have become immortal, we have entered into the light, we have known the gods. soma was a plant-based hallucinogen. cheated demons the devas persuaded the asuras to help them churn the ocean by promising that they, too, would share in the elixir of life but this was a trick, and only one of the asuras, rahu, got so much as a sip. for this, vishnu sliced off his head with his discus. upturned mountain the gods uprooted mount mandara to use as their churning stick. afterward, when the devas had beaten the enraged asuras in battle, the gods replaced the mountain in the himalayas. asuras the anti-gods known as asuras were the enemies of the gods, or devas. the two groups are locked in constant warfare, but neither side can triumph. asur

mies of the gods, or devas. the two groups are locked in constant warfare, but neither side can triumph. asura originally meant god, but mutated to mean demon. world snake the serpent vasuki, with which the gods churned the ocean, is the king of all the serpents or nagas. he is also known as shesha and ananta. he lives in the primal ocean, wrapped around the earth, and serves as a bed for the god vishnu. one thousand mouths even the endless energy of the asuras was sapped by the heat and flames issuing from vasuki s 1,000 mouths. whenever one of them yawns, it causes an earthquake. at the end of the world, the snake will belch forth the poison that will burn up creation. sacred cow surabhi, the cow of plenty, is the mother of all cattle, which are sacred to hindus. when purusha, the first

er to produce, in one way or another, all living things. a later myth involves the god brahma who, from a union with his daughter vak, the word, creates the first man, manu (see p. 110. brahma is responsible, every kalpa, or 4,320,000,000 human years, for creating the world. each kalpa is a day and night of brahma; in the day, brahma creates the universe but at night it reverts to chaos. at night vishnu sleeps on the snake ananta, on the cosmic ocean. at dawn, a lotus grows out of his navel, which contains brahma, who creates the world anew. the avata rs of vishnu 110 the avata rs of vishnu v ishnu is one of three important indian gods, of which the other two are brahma and shiva. each has a role: vishnu is the protector and restorer of the world, brahma the creator, and shiva the destroye

f his navel, which contains brahma, who creates the world anew. the avata rs of vishnu 110 the avata rs of vishnu v ishnu is one of three important indian gods, of which the other two are brahma and shiva. each has a role: vishnu is the protector and restorer of the world, brahma the creator, and shiva the destroyer. confusingly, although brahma created the world, both he and shiva were born from vishnu, brahma emerging from vishnu s navel, and shiva springing from his forehead. vishnu is also called the wide-strider because he can cross the whole world in three strides. there are endless stories about vishnu, of which the most important relate to his incarnations, or avatars, in which he has come to earth, in animal or human form, to help humankind. in theory, there have been nine avatars

o called the wide-strider because he can cross the whole world in three strides. there are endless stories about vishnu, of which the most important relate to his incarnations, or avatars, in which he has come to earth, in animal or human form, to help humankind. in theory, there have been nine avatars and a tenth is yet to come, although many stories exist that detail other appearances. lakshmi, vishnu s wife, has always accompanied him in his incarnations for example, as prince rama s wife sita (see p. 114 15, or as krishna s lover radha, and his wife, rukmini. that lakshmi can be incarnated twice in the krishna story and that other avatar stories exist is indicative of the way in which myths grow, appropriating elements from different sources at different times, often resulting in a var

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

all initiative. if god exists, it is by reason. the conception of an absolute god outside or independent of reason is the idol of black magic and the phantom of the fiend. the demon is death masquerading in the tattered garments of life, the spectre of hirrenkesept throned upon the rubbish of ruined civilizations, and concealing a loathsome nakedness by the cast-off clothes of the incarnations of vishnu. here ends the doctrine of transcendental ma reliphas levi dogma et rituel de la haute magie translated by a. e. waite dogme et rituel de la haute magie part ii: the ritual of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, janu

SALMANRUSHDIE THESATANICVERSES

seams mined by his recent, near-fatal illness. and yet, in spite of profanity and debilitation, this was a face inextricably mixed up with holiness, perfection, grace: god stuff. no accounting for tastes, that's all. at any rate, you'll agree that for such an actor (for any actor, maybe, even for chamcha, but most of all for him) to have a bee in his bonnet about avatars, like much-metamorphosed vishnu, was not so very surprising. rebirth: that's god stuff, too. or, but, then again. not always. there are secular reincarnations, too. gibreel farishta had been born ismail najmuddin in poona, british poona at the empire's fag-end, long before the pune of rajneesh etc (pune, vadodara, mumbai; even towns can take stage names nowadays) ismail after the child involved in the sacrifice of ibrahim

how do you call it when fifty kids come out of the same mother? god knows. fiftuplets. damn" reincarnation, for frenzied gibreel, was a term beneath whose shield many notions gathered a-babeling: phoenix-from-ashes, the resurrection of christ, the transmigration, at the instant of death, of the soul of the dalai lama into the body of a new-born child. such matters got mixed up with the avatars of vishnu, the metamorphoses of jupiter, who had imitated vishnu by adopting the form of a bull; and so on, including of course the progress of human beings through successive cycles of life, now as cockroaches, now as kings, towards the bliss of no-morereturns _to be born again, first you have to die. chamcha did not bother to protest that in most of the examples gibreel provided in his soliloquies

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

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 god and born of a virgin mother. vishnu: also called krishna; the preserver-god. vodou: an african-based religion practiced primarily in haiti and in other central and

s 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 scholars (those who study a particular subject) debate the origins of hinduism. because some of the principles and practices of hinduism dates back thousands of

uism s most sacred texts, the rig veda, was formalized. in the early centuries of the common era, a number of hindu sects, or subgroups, began to emerge. each of these sects was dedicated to a specific god or goddess. in the early twenty-first century most hindus, especially those in urban areas, are followers of one of three major divisions within hinduism. one is called vaishnavaism, which sees vishnu, the preserver, as the central god. the second is called shivaism, whose followers see shiva, the destroyer, as the central god. the third division consists of the saktis, who worship devi, the divine mother or the mother aspect of god. saktis recognize devi as the mother of all things and a representation of god s greatness. in rural areas, many hindus worship a village god or goddess who

rmined by his or her character in the present life. followers. hinduism is the third-largest religion in the world, with about 850 million to 1 billion followers. most hindus live in india, but there are significant hindu populations in other countries of south asia. name of god. hindus worship many aspects of the supreme being, brahma, as separate gods or goddesses. two of the most prominent are vishnu, the preserver- god, and shiva, the destroyer-god. symbols. the two most prominent symbols in hinduism are aum (or om, which represents the sacred syllable that hindus intone to become one with the unknowable brahma, and 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 doe

ion of the triumph of good over evil and of the feminine principle in the world; and kumbh mela, a pilgrimage that is held four times during a twelveyear cycle. phrases. one commonly used word is namaste, a greeting offered with the palms of the hands placed together at chest level and accompanied by a slight bow. it literally means i bow to you. world religions: almanac 243 hinduism sacred text, vishnu says, howsoever men approach me, even so do i welcome them, for the path men take from every side is mine. members of the various hindu sects, rather than rejecting the viewpoints of other sects (and even other religions, embrace them, believing that each sect simply emphasizes one or more different aspects of the same central faith. accordingly, the history of hinduism has been without the

aspects of the same central faith. accordingly, the history of hinduism has been without the violence that has characterized religious disputes in other faiths such as christianity and islam. at the same time, hinduism is a complex religion, with numerous sects and subsects. vaishnavas, saivas, and saktis overall, hinduism can be divided into three broad sects or classes: vaishnavas, who worship vishnu; saivas, who worship shiva; and saktis, who worship devi, or the mother aspect of god, a feminine principle that gives birth and nurtures. other major sects include the sauras, who worship the sun-god; the ganapatyas, who worship ganesh; and the kumaras, who worship skanda as the supreme god. the first major sect in hinduism is vaishnavaism, whose followers are called vaishnavas. this sect

un-god; the ganapatyas, who worship ganesh; and the kumaras, who worship skanda as the supreme god. the first major sect in hinduism is vaishnavaism, whose followers are called vaishnavas. this sect itself covers a number of branches. the oldest one is the sri sampradaya, which was founded by ramanuja (c. 1017 1137) some time in the middle of the twelfth century. the followers of ramanuja worship vishnu and his wife, the goddess lakshmi. some of the followers of ramanuja (called the southern school) believe that self-surrender is the only way to salvation. the image they use to describe this is a kitten that surrenders itself to its mother and is carried around without any effort on its part. others (called the northern school) believe that there are many other paths to salvation. the imag

, then, is not a collection of parts but a single thing that is divine throughout. brahma simultaneously is the universe and there are numerous hindu gods and goddesses, but all are considered to be manifestations, or forms, of the one god, brahma. arvind garg/corbis. 246 world religions: almanac hinduism transcends (rises above or goes beyond the limits of) the universe. in addition to brahma is vishnu, or krishna. vishnu is the preservergod, who preserves the creations of brahma. whenever dharma (defined as law, order, righteousness, duty, and religion) comes under threat, vishnu takes on one of ten incarnations, or physical forms, and travels from heaven to earth to set matters right. finally, hinduism recognizes shiva (often spelled siva, the destroyer. shiva embodies the erotic, or se

e creations of brahma. whenever dharma (defined as law, order, righteousness, duty, and religion) comes under threat, vishnu takes on one of ten incarnations, or physical forms, and travels from heaven to earth to set matters right. finally, hinduism recognizes shiva (often spelled siva, the destroyer. shiva embodies the erotic, or sexual, and is alternately compassionate and destructive. brahma, vishnu, and shiva can be thought of as the trinity of hindu gods. reincarnation and karma a core belief of hinduism has to do with the transmigration of the soul, what in the west is often called reincarnation. hindus believe that after death, one s soul is transferred into another body. thus, life consists of an ongoing cycle of birth, life, death, and rebirth, continuing through many lifetimes

and religious practices. a common saying among hindus is ekam sataha vipraha bahudha vandanti, which means 248 world religions: almanac hinduism the truth is one, but different sages wise people call it by different names. hindus accept five basic theological (religious) principles. these principles are: 1. god exists. there is one absolute ultimate reality. there is one trinity of gods (brahma, vishnu, and shiva) but these take several divine forms. 2. all humans are divine. 3. unity of existence is achieved through love. 4. all hindus should strive for religious harmony. 5. all hindus should have knowledge of the three gs: ganga (the sacred river, gita (the sacred scripture, and gayatri (the sacred mantra, or mystical formula that aids contemplation and meditation. additionally, hindus

sanskrit verses in eighteen chapters, the most beautiful of hindu scriptures. it is part of book vi of the long epic poem the mahabharata, which means great epic of the bharata dynasty. it was likely written in the first or second century ce. the bhagavad gita is written as a conversation between a warrior prince, arjuna, and his companion and charioteer, krishna, who is an incarnation of the god vishnu. the dialogue occurs on the battlefield, just as a war is about to begin. as the two armies line up, each sees relatives and friends on the other side. arjuna hesitates and wonders whether it would be better for all to give up their weapons rather than take part in a cruel war. krishna, however, tells the prince that he is obligated to perform his duty and to maintain his faith in god. the

is. world religions: almanac 255 hinduism hindu temples. hindu monks wear saffron-colored robes, which symbolize their abandonment of material life. ganga, the sacred river the ganga (in english, ganges) river is considered sacred to all hindus. the river starts in the himalayas and empties into the bay of bengal 1,560 miles (2,511 kilometers) away. a legend tells how brahma caught the sweat from vishnu s feet and poured it onto the land to form the river. because ganga waters came from and were touched by the gods, hindus believe the waters are holy and are able to wash away one s sins. even the dead are believed to benefit; if a person s ashes are thrown into the ganga, that person s next life will be better, or he or she may reach moksha sooner and become one with the divine. devout hin

ked yama to spare people from the tortures of hell and to reunite brothers and sisters in their next life if they bathed in the waters of mathura, india. hindus believe that the fifth day of the new year is special. according to hindus this day is auspicious, meaning that any task or project can be undertaken without bad results. so, too, is the eleventh day of the new year, which celebrates lord vishnu s ascent to heaven. the diwali season closes on the twelfth day of the new year, just before the mid-autumn new moon appears. a second major festival is called navratri. once again, the purpose of the festival is to give thanks to the major goddesses of hinduism over a period of nine nights. navratri, which literally means nine nights, is celebrated twice each year, once at the start of sum

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

may be misled into thinking that the prominent use of the triangle in its rituals and its display of icons has a christian purpose. but in his book, a bridge to light, an official scottish rite publication of the supreme mother council, 33, rex hutchins, 33 explains that the triangle of the masonic lodge represents pagan religions as well and he especially cites the hindu trinity of gods, brahma, vishnu, and shiva.3 i have mentioned elsewhere that a triangle symbol containing a letter "y" inside which divides it internally into three triangles is called the eye of the dragon, or dragon's eye. since freemasonry has its all-seeing eye which represents satan, the dragon, again we have a connection. the triangle and astrology in astrology we find the concept of the grand trine, which is consid

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

lighted by the light of the self, and by that light he departs either through the eye, or through the gate of the skull, or through some other aperture of the body. the self remains conscious, and, conscious, the dying man goes to his abode. the deeds of this life, and the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 11 in hinduism, vishnu is considered one of the main gods of worship (st. louis art museum) impressions they leave behind, follow him. as a caterpillar, having reached the end of a blade of grass, takes hold of another blade and draws itself to it, so the self, having left behind it [a body] unconscious, takes hold of another body and draws himself to it. by the third century b.c.e. hinduism had largely adopted a

irits 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 the gods, such as kali, durga, and shiva, although seemingly demonic and destructive, often perform deeds that ultimately turn out to be good. in the

THE KEY TO THE MYSTERIES

liberty, the holy bride of the song of songs. but jehovah will have laid aside his thunderbolts, to bless 61 with both hands the bridegroom and the bride; he will appear smiling between them, and take pleasure in being called father. however, the poetry of the east, in its magical souvenirs, will call him still brahma, and jupiter. india will teach our enchanted climates the marvellous fables of vishnu, and we shall place upon the still bleeding forehead of our well-beloved christ the triple crown of pearls of the mystical trimurti. from that time, venus, purified under the veil of mary, will no more weep for her adonis. the bridegroom is risen to die no more, and the infernal boar has found death in its momentary victory. lift yourselves up again, o temples of delphi and of ephesus! the

THE MIDDLE PILLAR

nclude geometric symbols, colors, gods and goddesses, sanskrit letters, animals, and sounds used as mantras. chakra correspondences chakra tattva element symbol muladhara prithivi earth square svadisthana apas water crescent manipura tejas fire triangle anahata vayu air hexagram visuddha akasha spirit egg ajna maha-tattva lightimind winged orb sahasrara bindu bliss lotus mantra god lam brahma vam vishnu ram rudra yam isa ham sadashiva om sambhu- paramshiva goddess dakini rakini lakini kakini shakini hakini maha shakti chakra awareness exercise 1. be seated in a meditative position on the floor or in a chair. relax but be sure that your spine is straight. begin to breathe slowly and rhythmically through your nostrils. as you inhale, draw the air into the lower part of your chest, filling th

kuth nudjer ptah thoth isis- amoun horus- osiris ra hathor- anubis khnum shu khonsu geb aither- uranus rhea hera zeus ares- apollo- aphrodite- hermes- artemis- demeter aether- coelus juno- jupiter mars- sol- venus- mercury- diana- ceres dagda- lugh danu- llyr morrigan- angus mac og brigit- ogma- cerridwen- cemunnos ymir- odin frigga- frey thor t y balder- freya- loki bragi nanna- nerthus brahman- vishnu mahasakti- indra shiva- krishna surya lakshmi pamati hunuman- chandra soma ganesha daath nephthys hypnos janus arianrhod heimdall aditi- pushan color and visualization as regardie stated in chapter five, once students are familiar with the basic exercise of the middle pillar (and the three pillars, they can expand their practices by visualizing the sephiroth in their appropriate colors: ket

THE MOTHMAN PROPHECIES

tracks, tracks that appeared suddenly and vanished suddenly, in such a. way that they could only be possible if the "man" alighted on the ground, then took off again into the air. in mexico there are stories of the ikals, tiny black men endowed with the power of flight who live in caves and kidnap humans. in india the giant bird known as the garuda is an important part of the mythology. the gods vishnu and krishna traveled around the heavens on the back of a great garuda. north american indians have extensive legends about the thunderbird, a huge bird said to carry off children and old people. it was accompanied by loud noises, hums, buzzes and, apparently, rumbles from the infrasonic and ultrasonic levels. known as piasa to the indians of the dakotas, it was supposed to have terrifying r

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

word, of the zend avesta; in the avalokitesvara, or kwan-yin, the sakti of amitabha, the boundless light of the later mahayana buddhists. again we find it in the conception of prana or life spirit of ancient india; the atharvaveda says: greverence to prana, to whom the universe is subject, who has been lord of all, on whom all is supported. h prana is the purusha or aum, the totality of brahman, vishnu, and siva, of past, present, and future. the wisdom of the book of proverbs, and the later book of wisdom; it is also the same power as the eden illa-ah of the zohar, the be f raisheeth of many qabalists and talmudists, the logos of philo and st. john, and the sophia of plato. all the above are absolute ideals, and so can bear only a relationship and no proportionate value whatever to our f

y in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus, should give place to that of the baculum. the little to the great. how great, one only realises when one identifies the wand with the mahalingam, up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas. yet neither reached an end.*2 *1. carlyle also partially grasps this idea in gsartor resartus h when he writes: gwitchcraft and all manner of spectre-work, and demonology, we have now named madness, and diseases of the nerves. seldom reflecting that still the new question comes upon us: what is madness, w

THE SECRET RITUALS OF THE OTO

onsider of this. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (4 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. vi of classical fables the ancients of every nation report their heroes to have been born of the marriage of gods with mortals. as, romulus and remus begotten of the god mars upon a vestal virgin, hercules of jove, buddha of vishnu in the form of a white elephant with six tusks, jesus of jehovah upon a virgin, and many another. even true gods were born of mortal mothers, as dionysius of semele. also they recount many loves of heaven for earth, diana for endymion, zeus for leda, danae, europa, and the rest; even hades issued from his gloomy kingdom to ravish the maid persephone. there are also loves of gods for nymphs

TYSON DONALD NEW MILLENNIUM MAGIC

d must choose one or the other alternative. a necessary evolution of the basic concept of choice was the varieties of possi- bility inherent in any decision. every question can yield three possible answers: yes; no; and yesino. this triplicity is expressed in all the holy trinities of gods the world has known. in christianity it is father, holy ghost, and son. in hinduism it is brahma, shiva, and vishnu. tn the faith of the ancient egyptians it was osiris, isis, and horus. symbolically it is embodied in the triskelion, a design of three appendages radiating from a center point, which occurs in such diverse cultures as the celtic, greek, and native american. 7: affirmation the seventh point is the essential yes, a rushing forth with purpose, an assertion that may be called male in character

points trace the line of a circle, which has no top or bottom, illustrating that from table of triangle babylonian egyptian hindu creek roman teutonic christian motions colors elements heavens earth speech space anu osiris brahma chaos jupiter woden father linear red fire sun lightning subject up-down ea lsis siva gaea juno frija holy ghost rotary blue water moon rain verb left-right enlil horus vishnu eros minerva donar son vibratory yellow air star wind object front-back a change of perspective any point of the triangle can be made to replace any other. all spring from the unity of the first point, kether, the white head. the child is formed from the equal participation of the male and female, just as any point of the triangle gains its identity by virtue of its relationship with the ot

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

because harmony contains 3 symphonies, the diapason, the diapente, and the diatessaron. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ezekiel xiv. v. 14 mentions 3 men who saw a creation, destruction and a restoration; noah of the whole world, daniel of the jewish world jerusalem, and job of his personal world. note the hindu trinity of brahma, who consists of brahma, vishnu, and siva; creator, preserver, and changer. in india, each has still a special sect of worshippers, who mark themselves with particular emblems; the vaishnavas are much the most numerous. the living were of old called the 3 times blessed (the dead 4 times blessed. there were three cities of refuge on the east side of the jordan. bezer, ramoth gilead and gozan; and three on the west. hebron

d horus. and again in the various faiths we see the chief dignity given in turn to each person of the triad. some rejoice in the patriarchal unity, some in the greater glory of the son, and others again lavish all their adoration on the great mother. even in trinities of coequal males, each has his own special worshippers. note this especially among the hindus, where for example, the followers of vishnu are called vaishnavas. to complicate matters too, in this case, each deity has his female potency or sakti, and these also have their own adherents. 44. under this notice of the triad we may refer to the emblem of the isle of man, three legs united at the hips. this is supposed to have been derived from sicilian mariners at an early date, for the same emblem is found at palermo in sicily, a

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