Michael Wynn's Occult Reference Library
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ese two letters with the third, aleph, form the "three mother letters. it is through these three letters that the physical universe came into being, and it is through the understanding of these three letters that indicates the presence of all the elements combined, the elements of fire, water, air and earth. you will come to understand in a future lesson that these elements also refer to the four worlds of the qabalah as well as several other qabalistic correspondences. keep in mind that in the use of the hebrew alphabet in the workings of the qabalah, you will be able to correspond many different attributes from any system of magic and religion. qabalah this is a simple discourse on some of the major facets of the qabalah. it is also spelled as kabbalah and cabala.(pronounced ka-bah-lah

3 8 INITIATION CEREMONY

lack robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open this temple in the grade of practicus. honoured hegemon, see that the temple is properly guarded (done)

ALEISTER CROWLEY THE HEART OF THE MASTER

e master. and, all in one, it is the universe in manifestation. the heart of the master get any book for free on: www.abika.com 15 also; i hear the seven-fold song thereof. carmen. by wisdom forms he matter and space and time, experience to sublime. by virtue spends he his own life through all; mercy majestical. by energy revolves he all in stress of change, the limitless. by order gathers he the worlds of light in beauty infinite. by love destroys he all to recreate fresh phantasies to fate. by reason reckons he his governance, the wonder of his chance. by purity absolves he all his will from every image of ill. in silence he resumes each perfect part to rapture of his heart, his, in whose truth of nature all things are, the still and shining star. iii. the temple of truth the initiation

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ey can be so sympathetic that the manifestations are not likely to clash. it is not enough to have a partner of the passive type who bleats "thy will is done- that ends in contempt, boredom and distrust. one wants a passion that can blend with one's own. where this is the case, it does not matter so much whether the mental expression is syndromic; it is, indeed, better when two entirely different worlds of thought and experience have led to sister conclusions. but it is essential that the habit of mind should be sympathetic, that the machinery should be constructed on similar principles. the psychology of the one should be intelligible to the other. social position and physical appearance and habits are of far less importance, especially in a society which has accepted the law of thelema

ALEISTER CROWLEY THE QABALAH

spirit of the elohim of life. 11 in passages mercifully omitted by crowley from the present article t.s. 12 given the timescales involved it is prima faci far more likely that the early qabalists (such as the author of the sepher yetzirah) were influenced by pythagorean number mysticism t.s. liber lviii 11 now, we find that before the deity conformed himself thus i.e, as male and female that the worlds of the universe could not subsist, or, in the words of genesis (i, 2) the earth was formless and void. these prior worlds are considered to be symbolized by the kings that reigned in the land of edom, before there reigned a king over the children of israel ,13 and they are therefore spoken of in the qabalah as the edomite kings. this will be found fully explained in various parts of this wo

matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also \lc= peace. 400. the letter t, the universe. it is the square of 20, the wheel of fortune, and shows the universe as the sphere of fortune the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of the sephiroth, each of the 10 containing 10 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and assiah. these four worlds are themselves attributed to hwhy, which is therefore not the name of a tribal fetish, but the formula of a system. 401. ta, the emphatic, meaning essence of, for a and t are first and last letters of the hebrew alphabet, as a and w are of the greek, and a and z of the latin. hence the word azoth, not to be confused with azote (lif

ALEISTER CROWLEY EQ I 5

elohim. again, we are usually told that the holy spirit is masculine. but the word rvch, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah "achth rvch alhim chiim, achath (feminine, not achad, masculine) ruach elohim chimm: one is she the spirit of the elohim of life" now, we find that before he deity conformed himself thus "i.e, as male and female- that the worlds of the universe could not subsist, or, in the words of genesis "the earth was formless and void" these prior worlds are considered to be symbolised by the "kings who reigned in edom before there reigned a king in israel" and they are therefore spoken of in the qabalah as the "edomite kings" this will be found fully explained in various parts of this work. we now come to the consideration of

t. the material 3, the spiritual 7, and all cancelling to zero. also shlm= peace. 400. the letter hb:taw "the universe" it is the square of 20 "the wheel of fortune" and shows the universe therefore as the sphere of fortune- the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of he sephiroth, each of the 10 containing 210 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and assiah. these four worlds are themselves attributed to ihvh, which is therefore not the name of a tribal fetish, but the formula of a system. 401. ath "the" emphatic, meaning "essence of" for a and th are first and last letters of the hebrew alphabet, as alpha and omega are of the greek, and a and z of the latin. hence the word azoth, not to be confused wit

ALEISTER CROWLEY EQUINOX EQ I 1 2

telligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. 4 there are countless worlds of wonder unpath'd and uncomprehended and even unguessed, we doubt not. therefore we set out diligently to explore and map these untrodden regions of the mind. surely our adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with confidence the attention of humanity to this record of my journey. but another set of people will find another disappointm

ALEISTER CROWLEY EQUINOX EQ I 2

er to the self, these glyphs, however, being formless and nameless; they are not truly perceived, but one is somehow aware of them. unfortunately, the tendency to fall into effect (beta) makes it very difficult to concentrate on the analysis of these ideas, so that one is hurried on to a similar examination of the next thought. it is curious, though, to notice how this analysis corresponds to the worlds of the qabalah, the single "pure soul" at the back of all, the shadowy "creative" world, the varied "formative world" and the single though concrete "material" world. it puzzles one, too (at the time, in the very course of the analysis, to ask: if the external simple impression be made up of so many glyphs, and each of these again of many more, how can one ever return to the "pure soul? for

ALEISTER CROWLEY EQUINOX EQ I 3

loins up, is not fooled by words, who takes life lightly in his hand to throw away at will's command, to know that view beyond the veil. o petty purities and pale, these visions i have spoken of! 25 the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of t

ALEISTER CROWLEY EQUINOX EQ I 4 3

now, now he strikes the steep black ice that leads to the last neck. by her that bore the lord, by what device may he pass there? yet still he moves, ardent and steady, as if the price of death were less than life approves, as if on eagles' wings he mounted, or as on angels' wings- or love's! so, all the journey he discounted, holding the goal. supreme he stood upon the summit; dreams uncounted, worlds of sublime beatitude! he passed beyond. the all he hath touched, and dropped to vile desuetude. what lay beyond? what star unsmutched by being? his poor fingers fumble, and all the naught their ardour clutched, like all the rest, begins to crumble. where is the beast? his bliss exceeded all that bards sing of or priests mumble; no man, no god, hath known what he did. only this baulked him

ALEISTER CROWLEY EQUINOX EQ I 4

tself and not in its appearance. it has been pointed out in a past chapter how that in the west symbol has been added to symbol, and how that in the east symbol has been subtracted from symbol. how in the west the magician has said "as all came from god so must all proceed to god" the motion being a forward one, and acceleration of the one already existing. now let us analyze what is meant by the worlds of the yogi when he says "as all came from god so must all return to god" the motion being, as it will be at once seen, a backward one, a slowing down of the one which already exists, until finally is reached that goal from which we originally set out by a cessation of thinking, a weakening of the vibrations of illusion until they cease to exist in equilibrium.7 52 7 "the forces of the univ

ALEISTER CROWLEY EQUINOX EQ I 6

ea, into the mighty sea [the interpretation of this book will be given to members of the grade of dominus liminis on application, each to his adeptus] 39 three poems for jane cheron 41 three poems for jane cheron i the waif of oceanus "to frank harris" she is like a flower washed up on the shore of life by the sea of luck; a strange and venomous flower, intent to prove an unguessed continent. new worlds of love in the curve of its cup! new fruits to crush, new flowers to pluck. white waif, white champak-blosso blown from the jungle to the lost lagoon! white lily swayed by the wind of time! grey eyes that crave the chrism of crime! blanched face like a note on a clarion! red mouth like the sun through simoon, typhoon! hurricanes howl, howl in her heart; serpents sleep in her smile; i hear h

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

sed in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the monad, or spirit, till the consciousness eventually is divine. as the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the system wherein that planet revolves, until it finally escapes from the solar system itself and becomes universal. chapter ii- 7- initiation, human and solar copyright 1998 lucis trust initiation defined the question anent initiation is one that is coming more and more before the public. before many centuries pass t

and defined by the use of the human intellect. it is that about which we feel mental certitude, or that which we can ascertain by the use of experiment. it is the compendium of the arts and sciences. it concerns all that deals with the building and developing of the form side of things. therefore it concerns the material side of evolution, matter in the solar systems, in the planet, in the three worlds of human evolution, and in the bodies of men. wisdom is the product of the hall of wisdom. it has to do with the development of the life within the form, with the progress of the spirit through those ever-changing vehicles, and with the expansions of consciousness that succeed each other from life to life. it deals with the life side of evolution. since it deals with the essence of things a

n. 7. the key to the divine storehouse. 8. the light that guides through the triple caves of darkness. 9. the clue to the energy uniting fire and water. in all these 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

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

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

nifestation. this is logically inevitable, and its working out can be seen in every case of entifed objectivity. when the thinker on his own plane withdraws his attention from his little system within the three worlds and gathers within himself all his forces, then physical plane existence comes to an end and all returns within the causal consciousness; this is as much an abstraction in the three worlds of the thinker as the absolute is in the threefold solar system of the logos. this demonstrates on the physical plane in the withdrawing from out of the top of the head of the radiant etheric body and the consequent disintegration of the physical. the framework goes and the dense physical form falls apart; the pranic life is abstracted bodily from out of the dense sheath, and the stimulatio

y utilised. eventually the indweller of the form feels the urge, or attractive pull, of its own self. the reincarnating jiva, for instance, lost in the maze of illusion, begins in course of time to recognise (under the law of attraction) the vibration of its own ego, which stands to it as the logos of its- 81- a treatise on cosmic fire copyright 1998 lucis trust own system, its deity in the three worlds of experience. later, when the body egoic itself is seen as illusion, the vibration of the monad is felt, and the jiva, working under the same law, works its way back through the matter of the two planes of superhuman evolution, till it is merged in its own essence. therefore: a. the goal of the second logos is consciousness, to be achieved in co-operation with the third logos. b. his funct

vas and the human hierarchies in time and space. he is the animating principle; the will-to-live aspect of the seven hierarchies. nevertheless these seven hierarchies are (as says h. p. b) the sevenfold ray of wisdom, the dragon in its seven forms.66,(58)67,68(59) this is a deep mystery, and only a clue to it all can be found at this time by man in the contemplation of his own nature in the three worlds of his manifestation. just as our logos is seeking objectivity through his solar system in its threefold form of which the present is the second, so man seeks objectivity through his three bodies physical, astral and mental. at this time he is polarised in his astral body, or in his second aspect in like manner as the undifferentiated logos is polarised in his second aspect. in time and spa

ues to hold in form coherent, is the force of some cosmic being. this force originates on cosmic mental levels, from certain great foci there, descends to the cosmic astral, forming corresponding cosmic focal points, and on the fourth cosmic etheric level (the buddhic plane of our solar system) finds its outlet in certain great centres. these centres are again reflected or reproduced in the three worlds of human endeavor. the heavenly men, therefore, have centres on three solar planes, a fact to be remembered. a. on the monadic plane, the plane of the seven rays. b. on the buddhic plane, where the masters and their disciples form the forty-nine centres in the bodies of the seven heavenly men. c. on the fourth etheric physical plane, where the sacred planets, the dense bodies in etheric mat

uct of transmuted desire, whose characteristic (when fully demonstrated) will be love, the expression eventually on the physical plane of buddhi. the causal body is but the sheath of the ego. the solar system is but the sheath of the son. in both the greater and the lesser systems, force centres exist which are productive of objectivity. the centres in the human being are reflections in the three worlds of those higher force centres- 103- a treatise on cosmic fire copyright 1998 lucis trust before taking up the subject of kundalini and the centres, it would be well to extend the information given above, from its prime significance for man, as that which concerns himself, to the solar system, the macrocosm, and to the cosmos. what can be predicated of the microcosm is naturally true of the

nifesting existences embody certain planes, and have their points of deepest involution on diverse levels: a. a man originates on the monadic level, has his main focal point on the fifth level, the mental, but is seeking full conscious development on the three lower planes, the mental, the astral and the physical. b. a heavenly man has his source outside the solar system (as man outside the three worlds of his endeavor, has his main focal point on the second plane of the system, the monadic, and is seeking consciousness on the planes of the triad, this in relation to all the cells in his body. he developed consciousness on the three lower planes of the three worlds during the first solar system, again in relation to the cells in his body. man is repeating his endeavor up to the fifth initi

st, the balancing of electrical phenomena, or the achievement of synthesis in connection with man, transpires on the three higher levels of the mental plane. second, a similar process in connection with a heavenly man transpires on the three higher subplanes of the monadic plane. viewed in a larger sense it takes place on the three major planes the atmic, buddhic. and manasic just as in the three worlds of human evolution the physical, astral, and mental the synthesising process proceeds on the higher of the three- 183- a treatise on cosmic fire copyright 1998 lucis trust involved. third, in connection with a solar logos (within the system and not considering his cosmic synthesis) the three higher subplanes of the logoic plane see his final absorption or abstraction, and the three planes o

of the lower into the abstract or higher, is the transmutation into the three, or the spiritual triad, made possible via the four, or the formless repositories of karmic purpose; thus is liberation achieved, thus is man set free, and the microcosm attains being without the necessity of form-taking. a hint here in connection with the microcosm may help: when the microcosm has transcended the three worlds of matter and has become the five pointed star, he passes into the consciousness of the monad, or pure spirit, via the fourth plane of buddhi. for him the buddhic plane is the plane of karmic correspondence. on it he enters into the sphere of conscious co-operation in the working out of karma for a heavenly man, having- 234- a treatise on cosmic fire copyright 1998 lucis trust completely wo

. until the race has further evolved the mystery lies securely hid, and the inability of man to find out the enumeration of the schemes, chains, and globes, or to discover whether they are counted from within outwards, or vice versa, conceals that which must be hid. the influence of this fifth logos will be felt very considerably now on the fifth subplane of all the planes, specially in the three worlds of human endeavour, and as we are here dealing with man we can count from what is erroneously termed "the bottom up" therefore, the mental unit of men in this fifth subrace will receive increased stimulation, enabling man to vibrate on the fifth subplane which literally is the third subplane on the abstract level of the mental plane, on which the causal body is found. the fifth spirilla wil

analogous to a bubble in koilon, and the sheath of the causal body the ring-pass-not of the central life is formed. within this sheath are to be found three atoms, which have been termed the mental unit, the astral permanent atom and the physical permanent atom; they correspond individually to the seventh principle of each of the three persons of the microcosmic triad, a reflection (in the three worlds of the microcosm) of the three persons of the logoic trinity. h. p. b. hints at this in connection with the logos when she speaks of the visible sun being the seventh principle of the brahma aspect, the physical permanent atom of the logos.65,(144)66- 300- a treatise on cosmic fire copyright 1998 lucis trust ii. the nature of the permanent atoms 1. the purpose of the permanent atoms. the th

peal to the subjective consciousness through impact upon whatever may be understood as substance; this impact is transmitted direct to the inner life, and in due turn is retransmitted to substance in the form of recognition or realisation. an analogous process may be studied in the nerve reactions of the physical frame, and their alliance with the brain consciousness. as will be seen in the three worlds of man's emprise, man will work as a creator and will follow a similar procedure. his thought forms will be constructed of mental matter, chosen specifically because it vibrates to the same type of vibration as the idea seeking embodiment, and these forms will persist as does the logoic thought form, the solar system for just as long as the factor of will, or dynamic vitality, continues to

hicles when composed of second subplane matter. after initiation, the causal body is found on the second subplane of the mental plane, and monadic control then commences. the monads of love return (after life in the three worlds and the attainment of the goal) to their originating second subplane, that being also the goal for the monads of activity who have to develop the love aspect. in the five worlds of human evolution both groups of monads have to control atomic and molecular matter as well and this is done by the utilisation to the full (as full as may be possible in this second system, of the will or power aspect. the "kingdom of god suffereth violence and the violent take it by force" or by will or power. it is not will, as we shall know it in the final system but it is will as know

olution during the period of light it is difficult for the human being (until he has attained the consciousness of the ego) to differentiate between the types of force, and to work consciously with these dual aspects. an adept of the light works with force in substance, viewing substance as that which is negative, and therefore occultly to be moved, and he can do this because he has (in the three worlds of his endeavour) achieved unity, or the point of balance and equilibrium, and can therefore balance forces and deal with positive and negative energies as appears best in the interests of the plan of evolution. the brother of darkness, knowing himself to be positive force in essence, works with negative substance, or with the lesser builders to bring about ends of his own, incited thereto

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ill the true samadhi or realization be achieved- 26- the light of the soul copyright 1998 lucis trust 20. other yogins achieve samadhi and arrive at a discrimination of pure spirit through belief, followed by energy, memory, meditation and right perception. in the previous groups of yogins dealt with, perception was limited to the phenomenal world, though we must understand by that only the three worlds of mental perception, astral perception and of the physical senses. the energies producing concretion and the motive power of thought as it produces effects on the physical plane are contacted and known. here however the yogin translates himself into more spiritual and subtler realms and becomes aware of that which the self (in its true nature) perceives and knows. he enters into the world

ith those of the great maya or world of forms. this distinction is at first theoretical, then intellectual but later assumes more reality and enters into the happenings of the emotional and physical world. finally the following of this method eventuates in the entrance of the aspirant into an entirely new dimension and his identification with a life and a world of being dissociated from the three worlds of human endeavour. when this is so the new environment becomes familiar to him so that he knows not only the form but the subjective reality which produces or causes the existence of the forms. then he passes on to the cultivation of the next great quality which is dispassion or desirelessness. a man may be able to distinguish between the real and the true, between the substance and the li

ieved is sevenfold, and is attained progressively. the hindu teaching holds that the states of mind-consciousness are seven in number. the sixth sense and its use bring about seven modes of thought, or to put it more technically there are seven major modifications of the thinking principle. these are: 1. desire for knowledge. it is this which drives forth the prodigal son, the soul into the three worlds of illusion, or (to carry the metaphor further back still) it is this which sends forth the monad or spirit into incarnation. this basic desire is what causes all experience. 2. desire for freedom. the result of experience and of the investigations which the soul carries on in its manifold life-cycles is to cause a great longing for a different condition and a great desire for liberation an

e injunction that we each of us must not steal from another the opportunity to do right, to measure up to responsibility and to do his duty. this is the true abstention from theft. it will lead a man perfectly to meet his own obligations, to shoulder his own responsibility and to fulfill his own duty. it will lead him to refrain from appropriating anything that belongs to his brother in the three worlds of human endeavour. 38. by abstention from incontinence, energy is acquired. incontinence is usually regarded as the dissipation of the vitality or the virility of the animal nature. the power to create upon the physical plane and to perpetuate the race is the highest physical act of which man is capable. the dissipation of the vital powers through loose living and incontinence is the great

he eastern student, more versed in the symbolic presentation of truth is not so liable to make mistakes along this line. in considering this sutra it should be remembered that purity is a quality of spirit. purification is necessarily of various kinds and relates to the four vehicles (the physical body, the etheric body, the emotional body and the mental body) through which man contacts the three worlds of his endeavor. we might, therefore, distinguish between them as follows: a. external purity .p hysical vehicle .d ense body, b. magnetic purity. etheric vehicle. internal purity, c. psychic purity. astral vehicle. emotional purity, d. mental purity .m ental vehicle .p urity of the concrete mind. it should be most carefully borne in mind that this purity concerns the substance out of which

ul of that form which has been the object of his meditation. unhindered by the mind stuff, or by the desire nature he "enters into" that condition which has four outstanding characteristics: 1. absorption in the soul consciousness and therefore awareness of the soul of all things. form is no longer seen, and the vision of the reality, veiled by all forms, is revealed. 2. liberation from the three worlds of sense perception, so that only is known and contacted which is free from form, from desire and from lower concrete mental substance. 3. realization of oneness with all souls, subhuman, human, and superhuman. group consciousness somewhat expresses the idea, just as separated consciousness, or realization of one's own individual identity, characterizes consciousness in the three worlds. 4

he english language the equivalent of the sanskrit term "sanyama" it is the synthesis of the three stages of the meditation process and is only possible to that student who has learnt and mastered the three states of mind control- 137- the light of the soul copyright 1998 lucis trust through that mastery he has produced certain results, which are as follows: 1. he has freed himself from the three worlds of mind, emotion and physical plane existence. they no longer attract his attention. he is not concentrated upon, or engrossed by them. 2. he can focus his attention at will and can hold his mind steady indefinitely, whilst working intensively in the mental world, should he so choose. 3. he can polarize or centre himself in the consciousness of the ego, soul or spiritual man, and knows hims

great law of cause and effect and the entire process of evolutionary unfoldment are recognized and that which is, is seen to be the result of that which has been. similarly that which will later eventuate is recognized to be the working out of causes set in motion in the present, and thus the cycle of development is seen to be one process existing in three stages. 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 presen

ficulty in ascertaining the meaning of the two sutras we have just considered. one deals with the soul and the various states of consciousness; the other deals with the body, the vehicle of consciousness. one concerns the body incorruptible, not made with hands, eternal in the heavens. the other deals with the "lunar mansions (as one translator calls it) and with the home of the soul in the three worlds of human endeavour. we must be careful however to remember that the moon aspect is the governing one in all the kingdoms below the human, whilst the sun aspect should dominate in the human. a knowledge of the lunar mansions or of forms would give an understanding of the physical body, of the astral or desire vehicle and of the mental sheath. 28. concentration upon the pole-star will give kn

. the helplessness of matter to withstand the will of the yogi. these three factors explain how it is that the adept can create at will and his freedom from the- 197- the light of the soul copyright 1998 lucis trust limitations of matter forms the basis of all white magic. it might be noted in conclusion that this capacity is in itself relative, for the adept is freed from limitation in the three worlds of human endeavour. the master has perfect freedom of action in the three worlds plus the buddhic realm, whilst the christ and those of similar initiation have this freedom in the five worlds of human evolution. 49. the man who can discriminate between the soul and the spirit achieves supremacy over all conditions and becomes omniscient. the condition of the man who can do this has been wel

quered the senses and are victors over the form nature. 4. those who have passed beyond all the above and who stand firm in the true spiritual consciousness. these are the illuminated ones, who have progressed through the seven stages of illumination. see book ii, sutra 27. if the student will here study book iii. sutra 26, and the commentary upon it, he will gain some idea of the nature of these worlds of form and their presiding deities whose voices seek to lure the aspirant off the path into the realm of illusion. he will find it also of interest to contrast and compare the first four classes of spirits enumerated there with these four types of disciples. everything in the three worlds is a reflection of that which is found in the heavenly realms and much may be gained through a compreh

serve to elucidate the meaning. it should also be borne in mind that in the fourth book we are dealing with the exalted stages of consciousness reached by those who have followed the eight means of yoga and have experienced the effects of meditation, detailed in book iii. the yogi is now a liberated man, freed from form conditions and focussed in his consciousness outside the bounds of the three worlds of human endeavor. he has reached the realm of pure thought and can hold his consciousness untrammelled and free from desire. therefore, though he formulates ideas and though he can carry on powerful meditations and though he can direct and control the "modifications of the thinking principle" he creates no conditions which can serve to draw him back into the vortex of lower plane existence

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

of god who have preceded us, we must gauge the depth and the height and brace ourselves for the arduous climb and the fierce endeavor. we must say with j. c. earle "i pass the vale. i breast the steep. i bear the cross: the cross bears me. light leads me on to light. i weep for joy at what i hope to see when, scaled at length the arduous height, for every painful step i trod, i traverse worlds on worlds of light and pierce some deeper depth of god."2(56) we start with an emotional realization of our goal and from then pass on, through the fire of discipline, to the heights of intellectual certainty. this is beautifully pictured for us in the bible in the story of shadrach, meschach and abednego. we read that they were cast into the midst of the burning fiery furnace, yet the result of that

. the three interpretations of a symbol might be dealt with as follows "1. the exoteric interpretation of a symbol is based largely upon its objective utility, and upon the nature of the form. that which is exoteric and substantial serves two purposes "a. to give some faint indications as to the idea and concept. this links the symbol..with the mental plane, but does not release it from the three worlds of human appreciation "b. to limit and confine and imprison the idea and so adapt it to the point in evolution which the man has reached. the true nature of the latent idea is ever more potent and complete than the form or symbol through which it seeks expression. matter is a symbol of a central energy. forms of all kinds in all the kingdoms of nature, and the manifested sheaths in their wi

editation we endeavor to receive impressions from the inner god, the higher self, direct to the physical brain, via the mind. in contemplation a still higher stage is entered upon and we endeavor to receive into the physical brain that which the soul itself perceives as it looks outward upon those new fields of perception. in the average man, the soul is occupied (as the perceiver) with the three worlds of human endeavor, and looks out, therefore, upon the physical, emotional and mental states of being. the soul identifies itself for aeons with the forms through which contact has to be made if those lower states of consciousness are to be known. later, when a man has gained control of the mind and can offer it to the soul as a transmitting agent, then a vast region of spiritual awareness c

e eastern scriptures, the "life-line" of other schools of thought. still others prefer to preserve the thought of a unified personality, linked to and hiding within itself the indwelling divinity, christ in us, the hope of glory. it is relatively immaterial what imagery we choose, provided that we start with the basic idea of the self seeking to contact and use the not-self, its instrument in the worlds of human expression, and vice versa, with the thought of that not-self being impelled to turn itself towards its source of being. thus, through the use of the imagination and visualization, the desire body, the emotional nature, is brought into line with the soul. when this has been done we can continue with our meditation work. the physical body and the desire nature, in their turn, sink b

as a warning. it is quite true that the time must come for all of us when we shall operate from the office of the ego, instead of from the personality, but a fine integrity of the personality must be established before we can carry the power."6(134) the sequential method suggested above is a safe way for the neophyte. there are others that will occur to the mind of the intelligent student. whole worlds of thought are open over which the mind can range at will (note those words) provided they have a bearing upon the seed-thought and have a definite relation to the chosen idea upon which we seek to concentrate. it is obvious that each person will follow the bent of his own mind artistic, scientific or philosophical and for them that will be the line of least resistance. we shall all formula

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

forces and inspirations which will make the soul the instrument of the spirit or monad, just as the personal man became, at an earlier stage (via the mind, the instrument of the soul. in that earlier stage the development was two-fold. as the soul assumed control, via the mind, so the brain became responsive to the soul. man was awakened to a knowledge of himself as he really was and to the three worlds of his normal evolution; later he became group conscious and was no longer a separated individual. as the soul is brought under the dominance of the spirit, an analogous two stages are likewise seen: first, the disciple becomes aware not only of his group and allied groups, but his consciousness is expanded until it might be called planetary consciousness. secondly, he begins to merge that

father-spirit and mother-matter. it is that which in the vegetable world, for instance, produces response to the sun's rays, and the unfolding of the bud; it is that in the animal kingdom which enables it to love its master, hunt its prey, and follow out its instinctual life; it is that in man which makes him aware of his environment and his group, which enables him to live his life in the three worlds of his normal evolution as the onlooker, the perceiver, the actor. this it is which enables him eventually to discover that this soul in him is dual and that part of him responds to the animal- 23- a treatise on white magic copyright 1998 lucis trust soul and part of him recognises his divine soul. the majority however, at this time will be found to be functioning fully as neither purely an

awareness and form awareness. he is "seeing double. his spiritual perception grows slowly and surely as the brain becomes capable of illumination from the soul, via the mind. as the intuition develops, the radius of awareness grows and new fields of knowledge unfold. the first field of knowledge receiving illumination might be described as comprising the totality of forms to be found in the three worlds of human endeavour, etheric, astral and mental. the would-be disciple, through this process, becomes aware of his lower nature and begins to realize the extent of his imprisonment and (as patanjali puts it "the modifications of the versatile psychic nature" the hindrances to achievement and the obstacles to progress are revealed to him and his problem becomes specific. frequently then he re

pline and service, man fans into radiant light, illuminating the three worlds, that point of light which flickered into being at the time of his individualization in past ages. this finds its reflection in the light in the head. thus a rapport is set up, which permits not only of vibratory synchronization but of a radiation and display of magnetic force, permitting of its recognition in the three worlds of a man's immediate environment. so it is with the human kingdom. as its illumination increases, as its light waxes more potent, its effect upon the sub-human kingdoms is analogous to that of the individual soul, its reflection, upon man in physical incarnation. i say analogous as a causative force, though not a correspondence in effects. note this difference. humanity is macrocosmic in re

lights are blended, where the centres are aroused and the atoms are also vibrating, it becomes possible for the man to centre all three in the head at will. then, by the act of the will and the knowledge of certain words of power he can enter into samadhi and be withdrawn from his body, carrying the light with him. in this way the greater light (the three fused and blended) illuminates the three worlds of man's endeavours and "the light is thrown upward" and illuminates all the spheres of man's conscious and unconscious experience. this is spoken of in the occult writings of the masters in these words "then the bull of god carries the light in his forehead, and his eye transmits the radiance; his head, with magnetic force, resembles the blazing sun, and from the lotus of the head, the pat

ght and make it present, and we bring that which is concealed within us into audible expression. speech reveals, and right speech can create a form of beneficent purpose, just as wrong speech can produce a form which has a malignant objective. without realizing this, however, ceaselessly and irresponsibly, day after day, we speak; we use words; we multiply sounds; and surround ourselves with form worlds of our own creation. is it not essential, therefore, that before we speak we should think, thus remembering the injunction "you must attain to knowledge, ere you can attain to speech? having thought, let us then choose the right words to express the right thought, attempting to give correct pronunciation, proper values, and true tonal quality to every word we utter. then will our spoken wor

language of modern psychology, within the outer form, which is the- 87- a treatise on white magic copyright 1998 lucis trust response apparatus for the process of becoming aware of the phenomenal world, the disciple builds a new subtler response apparatus whereby the subjective worlds can be known. when this stage is reached there ensues a steady turning away from vibratory contact with the outer worlds of form, and an atrophying of desire in that direction. all seems arid and undesirable, and all fails to satisfy the ardent and aspiring soul. the difficult process of re-orientation toward a new world, a new state of being and a new condition of awareness is set up, and because the inner subtle response apparatus is only in an embryonic condition there is a devastating sense of loss, a gro

hrough intense meditation, which is ever the paralleling activity of breathing. then by an act of the will, resulting in a "breathing forth, and engendered or arrived at dynamically in the interlude of contemplation or retention of the breath, the created form is sent forth into the phenomenal world, to serve as a channel of experience, a medium of expression and a response apparatus in the three worlds of human living. in the life of the disciple, through meditation and discipline he learns to reach high moments of interlude whenever he concentrates his forces on the plane of soul life, and then again by an act of his will, he breathes forth his spiritual purposes, plans and life into the world of experience. the thought form that he has constructed as to the part he has to play, and the

this science of "breathing deeply" we have the whole process of creative work and of the evolutionary unfoldment of god in nature covered. it is the process whereby the life, the one existence, has brought the phenomenal world into being, and rule iv is a digest of the creation. it is equally the formula under which the individual soul works as it centres its forces for manifestation in the three worlds of human experience. the right use of the life-breath is the whole art at which the aspirant, the disciple, and the- 90- a treatise on white magic copyright 1998 lucis trust initiate work, bearing in mind however that the science of the physical breath is the least important aspect and follows sequentially upon the right use of energy, which is the word we apply to the divine breath or life

ies and leading the aspirant (if i might express it in mystical language) directly out of the realm of feeling and of desire into that of the intuition, but leaving the intellectual faculties and the mental apparatus totally undeveloped and latent. when this is the case then again speaking mystically an hiatus or a gap occurs, in part of the equipment which the soul must perforce use in the three worlds of its endeavour. the interpreting, organising, understanding mind is unable to play its part. where there is lack of understanding and of mental ability, there is danger of misapprehension, of credulity and of wrong interpretation of the phenomena of other states of being. a sense of values will be lacking, and the aspirant will over-estimate the non-essentials and fail to grasp the value

is taken when he begins to cease identifying himself with the form, and recognises (during this transitional period) that he is a duality. 2. the mind, rightly used, becomes therefore a recorder of two types of energy or of two aspects of the manifestation of the one life. it records and interprets the world of phenomena. it records and interprets the world of souls. it is sensitive to the three worlds of human evolution. it becomes equally sensitive to the kingdom of the soul. it is the great mediating principle, in this interim of dual recognition. 3. later, the soul and its instrument become so unified and at-one that duality disappears, and the soul knows itself to be all that is, all that has been and all that will be. there is a curious and ancient atlantean chant which is no longer

d are beginning to experiment with the energy flowing through them and to gather around themselves those people who vibrate to their note and for whom they definitely have a message. hence the myriads of small groups all over the world, working in every known field of human expression. others have passed beyond that stage and are becoming decentralised from the personality expression in the three worlds of human life and are motivated by an energy which is the higher aspect of the personality energy. no longer do they work and plan and struggle to express their personalities and to make their individual impact upon the world or to gather magnetically around themselves a group of people who look up to them and thus feed the springs of their pride and ambition and who make them both influent

ynote of all work in symbolism. the work of ascertaining the formulas, of drawing up the subjective charts or plans of intuitive impression and of intense activity on the mental plane is the sole work of the organized planetary hierarchy. the second phase of the work is carried on by those workers, who, co-operating consciously with the hierarchy, demonstrate the reality of that work in the three worlds of human evolution. they bring the germ of the idea, and the embryonic concept into outer and completed existence, through the process of right thought, the awakening of desire, and the nurturing of right public opinion. they thus bring about the needed physical activity- 266- a treatise on white magic copyright 1998 lucis trust aspirants, group leaders and thinkers in all parts of the glob

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

stine, that slice of land which is midway between asia and europe, and which partakes of the character of both. christianity is the religion of the transitional period which links the era of self-conscious existence with that of a group-conscious world. it is extant in the age which will see that type of thought prevailing which (when rightly applied) will serve as the connecting link between the worlds of concrete and of abstract mind. the old commentary puts it thus "when the hour arrives wherein the light of the soul reveals the antaskarana (the bridge between the personality consciousness and the soul consciousness, a.a.b) then shall men be known by their knowledge, be coloured by the despair of desire unappeased, be divided into those who recognise their dharma (meet all implied oblig

he relation expressed thus, 1. 3. 7. there is a close association also between rays 2. 4. 6, with the fifth ray in a peculiar position, as a central point of- 63- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust attainment, the home of the ego or soul, the embodied plane of mind, the point of consummation for the personality, and the reflection in the three worlds of the threefold monad. ray i..will, demonstrating as power in the unfolding of the plan of the logos. ray iii..adaptability of activity with intelligence. this ray was the dominant one in the past solar system; it is the foundation or basis of this system, and is controlled by the mahachohan. ray vii..ceremonial ritual or organisation. this is the reflection on the physical plane of the tw

"awareness" in varying degree man is aware, but only man is aware that he is aware. his response apparatus responds to, and is influenced by, all the contacts to which the subhuman forms respond, but he is also aware of himself, and his response mechanism is capable of reacting, not only to external stimuli but to contacts emanating from within himself, from the self so called, and also from the worlds of introspection and of mystical vision which seem sealed to all subhuman forms of life. in the larger picture, with which we are not to occupy ourselves in this treatise, the planet constitutes the response apparatus of a superhuman life, and that life responds consciously to impacts emanating from the solar system as a whole, and from certain constellations (embodied lives) with which our

to produce that balancing of the ray forces which will make the man able to express himself in such a way that the path to the outer world is left open, and that to the inner world is also cleared of obstacles. what is the real nature of a true mystic or introvert? he is one whose soul force, ray or quality is too strong for the personality to handle. the man then finds that the path to the inner worlds of desire-emotion, of mind and of spiritual vision are, for him, the line of least resistance, and the physical plane integration and expression suffer as a consequence. the "pull" of the soul offsets the outer "pull" and the man becomes a visionary mystic. i refer not to the practical mystic who is on the way to becoming a white occultist. the reverse condition can also be true, and then y

lective response apparatus of humanity as a whole, to the mechanism of awareness of the great life in which we live and move and have our being, the planetary logos of our earth. the esoteric sciences carry us within the form or forms, and enable us to penetrate to the quality aspect. students would do well to remember that occultism may be the study of forces, and that the occultist moves in the worlds of force, but these are also the worlds of quality and of those qualifying energies which are seeking to manifest through the world of appearances. as they achieve this, they will dominate the activity of the form units which constitute the phenomenal world. there are energies which lie behind the phenomena produced by the activity of the atomic structures; these are latent and unseen and o

. reaction to environment, sensitive response to the ray influences which govern and express themselves through the forms which compose man's environment, a growing power to discriminate between energies and forces, a slowly developing sense of values (which sense is the one which eventually dispels illusion and glamour and reveals reality, and a shift of the discriminating interest away from the worlds of tangible experience, of emotional life and of mental interest, all this expresses the effect of the interplay between the two rays of the solar system and of the planet. these, intermingling, pour through and affect mankind. one of the most difficult things with which the masters are today confronted is to prove to man that the old and recognised values and the tangible world of phenomen

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

) should gain fuller and deeper control over each of us, and this, at any personal cost and sacrifice, should be our steadfast aim. for this, in truth and sincerity, we should strive. we have thus touched upon the three great divisions which mark the soul's progress towards its goal. through the process of individualisation, the soul arrives at a true self-consciousness and awareness in the three worlds of its experience. the actor in the drama of life masters his part. through the process of initiation, the soul becomes aware of the essential nature of divinity. participation in full consciousness with the group and the absorption of the personal and individual into the whole, characterise this stage on the path of evolution. finally comes that mysterious process wherein the soul becomes

vinity. when each of us stands where stand the masters and the christ, we will regard this whole question from another point of view. the developing of virtues, the cultivation of understanding, the demonstration of good character and high aims, and the expression of an ethical and moral point of view are all necessary fundamentals, preceding certain definite experiences which usher the soul into worlds of realisation which are so far removed from our present point of view that any definition of them would be meaningless. what we are engaged in is the development of those qualities and virtues which will "clear our vision, because they produce the purification of the vehicles so that the real significance of divinity can begin to emerge in our consciousness. b. certain basic premises with

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

found the greatly increased activity of the masters. this event, or this transition, never takes place before the first fine strand of energy (like the first steel cable on a physical bridge) has anchored itself on the further shore; thus a delicate and (at first) almost nebulous channel of communication is established between the higher nature and the lower, between the world of the soul and the worlds of human affairs. each month, at the time of the full moon, the masters are intensifying their efforts, and men and women are being prepared for the process of initiation with as much rapidity as is safely possible. remember that understanding must always parallel the intellectual grasp of a subject, and it is this that holds back some disciples from this great step forward. in the performa

se analogies in mind, for they can often arrive at release from the limitations of their lives and at a truer comprehension of the larger issues, when they see that their little, unimportant lives are only the reflection of greater and more important factors. it is wise always to remember that on the plane of soul existence there is no separation, no "my soul and thy soul" it is only in the three worlds of illusion and of maya that we think in terms of- 72- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust souls and bodies. this is an occult platitude and well known, but the re-emphasis of the well known truth will sometimes serve to bring home to you its exactitude. the second illustration which may perhaps make clearer the meaning and purpose of t

on according to a man's ray and past life expression; it will be coloured and ordered by environing conditions, by time, by period, by race and age. it will be a living flow, and a spontaneous giving forth, and the life, power and love demonstrated, being sent forth from soul levels, will have a potent, attractive force upon the group units with which the disciple may come in contact in the three worlds of soul expression. there are no other worlds wherein the soul may at this time thus express itself. nothing can stop or arrest the potency of this life of natural, loving service, except in those cases wherein the personality gets in the way. then service, as the teachers on the inner side of life understand it, gets distorted and altered into busy-ness. it becomes changed into ambition, i

dering and careful thinking. 1. only initiates are in a position to sense, determine, or discover the nature of their monadic ray or that of their disciples. the monadic ray is that life element in man with which they have definitely to deal as they seek to prepare him for initiation. it is the "unknown quantity" in a man's nature. it does not, however, greatly complicate his problem in the three worlds of ordinary human endeavor, as it remains relatively quiescent until after the third initiation, though it basically conditions the etheric body itself. 2. the three rays (termed, in the secret doctrine "the three periodical vehicles) are therefore the rays of the monad, the ego and the personality, and are essentially three streams of energy, forming one great life stream. these relate a h

at this time can be dealt with from an esoteric angle, and perhaps some light on these problems may then be forthcoming. in the current occult literature, the careful student will come to the conclusion that the emphasis has been laid upon the process whereby the ego or soul draws to itself the form, utilising for that purpose a mental unit and two permanent atoms, thus anchoring itself in three worlds of human experience. the matter, or rather the substance, aspect has been the subject of immediate importance. hence this subject was covered in my earlier books which are intended to aid in the bridging process between the older "techniques of understanding" and the esotericism which the new age will sponsor. we should, however, bear in mind two things: 1. that such terms as "mental unit "

fficulties and strains and stresses which require careful adjustment, and with the belief that in these concepts is mixed much of a childish superstition, the teachers upon the inner side would find themselves in hearty agreement in many cases. but they make the following reservation. they state that the centres of expression through which the soul gains needed experience and becomes conscious in worlds of being, otherwise unknown, have come into manifestation as the result of the "wish" or the desire of the soul. it is the "wish-life" of the soul and not the frustrations of the personality which have brought about the situation with which man is today contending. therefore, the emerging into the public consciousness (through the teaching of certain schools of psychologists) of knowledge a

s acquired, shifting its focus of attention out of the world of material, selfish living into that of true spiritual realities. little by little, the consciousness of the third aspect of divinity is coordinated with that of the second, and the christ consciousness is aroused into activity through the medium of experience in form. man begins to add to the gained personality experience of the three worlds of human endeavour, the intuitive spiritual perception which is the heritage of those who are awake within the kingdom of god. paralleling this development of the consciousness in man is the evolution of the instruments whereby that consciousness is brought en rapport with a rapidly expanding world of sensory perception, of intellectual concepts and of intuitive recognitions. with the devel

on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust a. successive incarnations. b. the impulse and consequent activity of desire. c. the interpretation of experience, intensifying and becoming more correct and adequate as time passes. 2. the self within, or identified with, the form nature, a. becomes slowly conscious and consequently intelligently active in the three worlds of human evolution. b. shifts its focus of attention successively from one body to another, passing, in consciousness, into higher and higher states of awareness until the path of pursuit becomes the path of return, and desire for identification with form changes into aspiration for self-awareness. later, comes identification with self on its own level of consciousness. c. reorients itself

sity of the first ray vibrations of the personality and soul. it is in the third life of reorientation that he gains the reward for the arresting of his selfish efforts, and aspects of the plan are then revealed to him. ray two"'again i stand; a point within a circle and yet myself' the love of love must dominate, not love of being loved. the power to draw unto oneself must dominate, but into the worlds of form that power must some day fail to penetrate. this is the first step towards a deeper search. the word goes forth from soul to form 'release thyself from all that stands around, for it has naught for thee, so look to me. i am the one who builds, sustains and draws thee on and up. look unto me with eyes of love, and seek the path which leads from the outer circle to the point- 216- a t

appenings or unfoldments of consciousness in the life of the individual and the group produces a definite integration upon the three levels of personality work (mental, emotional and physical. it also lays the ground for those processes of fusion which will blend the rays of the personality and of the soul. if you will carry this concept of integration (achieved upon the three levels of the three worlds of human endeavour) into the activities and relationships of groups, you will find much of interest and of informative value anent the work of- 224- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the new group of world servers. this group is, if i might so express it, an effort at an externalisation of the group personality of the disciples, conne

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

pleship in the new age- volume i copyright 1998 lucis trust mind thus linking that relatively lower triplicity with the unity, the spiritual triad. the fourth kingdom in nature is, in its turn, a bridging kingdom between the three superhuman kingdoms and the three subhuman. again, the fourth plane (which must be reached by the bridge of light, the antahkarana) is the link between the three higher worlds of spiritual being and the three lower worlds of human endeavour and experience. the energy with which the group of disciples along this line of activity has to work is the light of the soul, remembering ever that light is substance; their effort is to create as individuals and also as a group of disciples a great pathway of light between the personality and the spiritual triad (atma-buddhi

e. 4. the ray of the astral body the sixth ray of devotion. 5. the ray of the physical body the seventh ray of order or magic. it is of value to students to study what rays are not represented in the personality equipment. i commend this to your attention and also the implications based upon the fact that the three rays of your three bodies correspond sequentially to the three planes in the three worlds of your personality endeavour. november 1938 brother of mine: i would start my instructions to you with stating my thanks for the steadiness whereby you have evoked the greatly needed group integration. you have served the group well, e'en if you do not realise it yourself. but i have seen and known. it is not oft that i pause in my strenuous life to tell a disciple that he has done well. i

ves you your steadfastness and your persistence upon the way; it gives you your sensitivity to things of the mystical realm; it gives you also your love of beauty and your heart development. it has revealed to you a little of the mystery of pain and of suffering. but it has also given you a physical body which has inherited the power to resist and the capacity to shut off the outer from the inner worlds of expression. besides this, it has endowed you with a body of somewhat heavy and inert atoms which cannot be galvanised into the exquisite activity of which you dream except by tremendous effort and a self-imposed discipline of a drastic nature. hence your soul's choice of your personality job one that embodies service, that appeals to the heart and which at the same time is of so necessar

s to assist on any level where the need appears to be of importance. world disciples think in terms of groups with a steadily developing measure of inclusiveness. their own group, their own circle of co-workers and their own field of service are seen by them in right proportion because they are not divorced from the environing all. they are active focal points for the forces of light in the three worlds of human endeavour and are to be found in every field and school of thought. i am not going to define for you active discipleship as ordinarily understood. every esoteric student knows its significance, its implications and its responsibilities. i seek to develop in you that sense of world need and that capable usefulness which will make each of you who read and understand my words a discip

can make the idea clear to you? let me first call your attention to the fact that it is instinct which leads a disciple to respond to a master's call or note, to his vibration and to his group. instinct, in its early stages, is the name given to the response of the material mechanism to its- 538- discipleship in the new age- volume i copyright 1998 lucis trust environing material world the three worlds of human evolution. later, upon the evolutionary ladder, the mind appears as an interpreting agency and the nature of the mechanism and of the environment is slowly understood. the relationships become clarified. spiritual instinct is the capacity of the soul to register contact with the hierarchy of which the soul is inherently a part, just as in the body a man's mechanical, instinctual re

into the realm of the mind. this explains the truth lying behind all so-called "expansions of consciousness" to which the mind of man can respond; he registers a constant succession of vibratory impacts, emanating from spheres of activity; these range all the way from the early stage of increasing awareness through the development of the five senses and the three vehicles of contact in the three worlds of human experience to those recognitions which lead a man into the sphere of influence of a master and later enable him to take what is termed one of the major initiations. these spheres of radiatory activity are ever present even when unregistered and unrecognised. the evolutionary process is one of developing a response apparatus with which to register them; having done so, the next step

ALICE A BAILEY13 PROBLEMS OF HUMANITY

om the three angles which form the background of this chapter- 36- problems of humanity copyright 1998 lucis trust 1. those capable of being civilized. this refers to the mass of men. 2. those capable of being carried forward into the world of culture. this includes a very large number. 3. those who add to the assets of civilization and culture an ability to function as souls, not only in the two worlds of instinctual and intelligent living but also in the world of spiritual values and to do this with a complete triple integration. all, however, no matter what their initial capacity, can be trained in the science of right human relations, and thus respond to the major objective of the coming educational systems. indications of this can be seen on every hand but as yet the emphasis is not l

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

significance of his words "i am come that they might have life" life and energy are synonymous terms. during the war (1914-1945, the christ and the hierarchy looked on at a dying world; men and forms were dying on every hand; old ideals, organisations and groups were passing away and the spectre of death stalked on every hand. destruction characterised the phenomenal world, as well as the subtler worlds of feeling and of thought; life was withdrawn and death resulted. the problem of christ and his disciples was to see that the old and the undesirable were not revivified. their task was not the resuscitation of the dead and the useless; the directed inflow of life, carrying the capacity to build anew and the energy which could produce a new world and a new civilisation there lay their oppor

uity of such teaching down the ages. there is not the time to write or the time to read a complete analysis or statement as to the progressive revelation of ideas which great and illumined minds, authorised by the spiritual hierarchy of the planet, have brought to humanity. all the cyclic teachers (to differentiate them from the many lesser teachers) have mastered life for themselves in the three worlds of human evolution physical, emotional and mental have achieved control of the physical level of consciousness, of their emotional-feeling nature, and have attained mental understanding and finally enlightenment. the problem of the hierarchy has been (and still is) how much exact truth humanity can comprehend, and to what extent absolute truth can be presented to their awakening minds; they

y related to those within any era of civilisation who specifically, precisely and in full waking consciousness, through self-initiated effort, penetrate into those inner realms of thought activity which we call the creative world. these are the realms which are responsible for the outer civilisation. the reappearance of the christ is indicative of a closer relation between the outer and the inner worlds of thought. the world of meaning and the world of experience will be obviously blended through the stimulation of the advent of the hierarchy and of its head, the christ. a tremendous growth of understanding and of relationships will be the major result. iv. the dispelling of glamour the word "glamour" the outstanding characteristic of the astral plane, has never been correctly employed and

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

e "within and the without" so that that which is below may be recognisably patterned upon that which is above. it is the supreme task of bringing together in accordance with the immediate intent and plan and for the benefit of the evolving life in any particular world cycle: 1. spirit and matter. 2. life and form. 3. the ego and the personality. 4. the soul and its outer expression. 5. the higher worlds of atma-buddhi-manas and the lower reflection of mind emotion and the physical nature. 6. the head and the heart, through the sublimation of the sacral and the solar plexus energies. 7. the etheric-astral planes and the dense physical plane. 8. the intangible subjective levels of existence and the outer tangible worlds. such is the task of the white magician and as evolution proceeds and be

gician. all, therefore, that is conducive to human sensitivity and to increased awareness is the work of the white magician; all that tends to produce better forms through which the living principle of deity can express itself is the work of the white magician; all that serves to thin or tear away the veil between the worlds wherein those who have no physical bodies live and move and work and the worlds of outer form is the work of the white magician. of all this type of work there is always much, but never more so than at this time owing to the coming into manifestation of this ray of the magician (black and white, the seventh ray. hence the rapid growth of the sense of omnipresence and the recognition of the non-existence of time in relation to reality. this has taken place through the d

sian genius, expressed through its people as a whole. hence also the correctness of their spiritual motto which is as yet unrealised by them but which is working itself out noticeably to those of us who can see upon the inner side of life. that motto is "i link two ways" their task, which will develop as they come to truer understanding, is the linking of the east and of the west, and also of the worlds of desire and of spiritual aspiration, of the fanaticism which- 32- the destiny of the nations copyright 1998 lucis trust produces cruelty and the understanding which produces love, of a developed materialism and a perfected holiness, of the selfishness of a materialistic regime and the unselfishness of a mystically and spiritually minded people, and all this in a most pronounced and peculi

een going steadily forward, it is of value to bear in mind that during the past two thousand years a much higher, rarer and more difficult process of orientation has been held before the race and for the following reason. the fourth kingdom in nature has been definitely attracted upwards towards the emerging fifth kingdom and this has made necessary also the shift of attention away from the three worlds of human endeavour and expression into the higher world of soul consciousness. it has necessitated likewise the refocussing of the instinctual and intellectual attention which are the main factors in the unfoldment of divine awareness. this awareness can be instinctual, intellectual and therefore human, and also spiritual. but all three are equally divine, which is a point oft forgotten. th

as now reached and which having penetrated as it has into the realm of the intangible will begin to work far more subjectively than heretofore. it will recognise the existence of senses which are super-sensory and which are extensions of the five physical senses, and this will be forced upon science because of the multitude of reliable people who will possess them and who can work and live in the worlds of the tangible and the intangible simultaneously. the mass of reputable testimony will be incontrovertible. the moment that the subjective world of causes is proven to exist (and this will come through the indisputable evidence of man's extended senses) science will enter a new era; its focus of attention will change; the possibilities of discovery will be immense and materialism (as that

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ce him to act in various ways, making him frequently the victim of his own revolts, his own acts and selfishly directed energies. here the man discovers (unconsciously at first and later consciously, the initial duality the physical body and the vital or etheric body. one is the mechanism of contact upon the physical plane, the other is the mechanism of contact with the inner forces, energies and worlds of being. this vital body controls and galvanises the physical body into an almost automatic activity. i referred to this duality in an earlier instruction. this stage is one of great difficulty for the man, as an individual, and for humanity as a whole. men are still so ignorant of the "reality which shines under the envelope which envelops it" as the old commentary calls it that true perc

he watching hierarchy that a man is ready for the processes of initiation. until he is no longer completely deceived and until he is somewhat free mentally, it is not possible for him to face the waiting angel and pass through the door. one thing i would here point out to you: after passing through the door of initiation, the disciple returns each time again to take up anew his tasks in the three worlds of activity; he there re-enacts the former processes briefly and with understanding after which he proceeds to master the essentials of the next initiatory lesson. i am here putting a great deal of information in a very condensed form, but that is all that is possible at this time. for a long time, the sense of dualism pervades the disciple's being and makes his life appear to be a ceaseles

which can be tapped and used by students and aspirants through the free play of the intuition. let us now consider the intuition, which is the opposite of illusion, remembering that illusion imprisons a man upon the mental plane and surrounds him entirely with man-made thoughtforms, barring out escape into the higher realms of awareness or into that loving service which must be given in the lower worlds of conscious, manifested effort- 81- glamour: a world problem copyright 1998 lucis trust the major point i would seek to make here is that the intuition is the source or the bestower of revelation. through the intuition, progressive understanding of the ways of god in the world and on behalf of humanity are revealed; through the intuition, the transcendence and the immanence of god is seque

ing the lower nature. in this way the constant fluid changefulness of the dweller is gradually overcome; its orientation towards reality and away from the great illusion is made effective, and the angel and the dweller are slowly brought into a close rapport. 6. in the earlier stages of effort and of attempted control, the dweller is positive and the soul is negative in their effects in the three worlds of human endeavour. then there is a period of oscillation, leading to a life of equilibrium wherein neither aspect appears to dominate; after that the balance changes and the personality steadily becomes negative and the soul or psyche becomes dominant and positive. 7. the astrological influences can potently affect these situations and speaking generally and within certain esoteric limits

ressive down the ages, and has been dependent upon two major and related factors: 1. the factor of the gradual development of the human mind through the processes of evolution itself. this might be regarded as the innate capacity of that which we call the mind, the chitta, or mind stuff, to become more and more sensitive to the impact of the phenomenal world, and to the impression from the higher worlds of being. the mind is the instrument which registers the process of "becoming" but it is also during the later stages of human unfoldment capable of registering the nature or function of being. becoming is revealed through the medium of the intellect; being, through the medium of the intuition. in all study of illusion, the instrumental nature of the mind must be remembered and its power to

eyed to minds capable of reception of those ideas, beings, plans and purposes which exist behind the scenes, so to speak, and which are (in the last analysis) the factors which determine and condition the world process. these revelations or subjective, vital impressions are revealed by the intuition and have nothing to do with the knowledges, impressions and impacts which are related to the three worlds of human evolution, except in so far that (when grasped and apprehended) they have steadily transformed man's way of living, revealed to him his goals, and indicated his true nature. the revelations given throughout the ages and impressed on the minds of those trained to receive them deal with the great universals, are concerned with the whole, and lead to a developed appreciation of the on

uitive understanding. this involves a consequent moving of the point of individual focus out of the world of phenomena into the world of reality. the lower use of the mind and its processes of unfoldment have produced illusion whilst the unfoldment of the higher mind and, later, its use as the transmitter of the intuition and of the higher revelation, will produce the transfiguration of the three worlds of phenomena in terms of the world of being. illusion is frequently misinterpreted and misapplied mental perception of truth. it has naught to do with the mental phase of glamour, though illusion can be carried down into the world of feeling and become glamour. when this happens, its potency is exceedingly great because a thoughtform has become an entity, with vital power, and the magnetic

sume the attitude of the detached observer and an agent of the plan. when this technique is correctly followed, it brings the intuition into play and the world of meaning (lying behind the world of phenomena) stands revealed, thereby dispelling illusion. truth, as it is, is seen and known. forms in the outer world of phenomena (outer from the angle of the soul and therefore encompassing the three worlds of our familiar daily living) are seen to be but symbols of an inward and spiritual reality. 2. the technique of light we come now to the consideration of the next development and service to be rendered through the medium of another technique. this theme is so vast and there is so much literature to be found in all the world scriptures, commentaries and theological dissertations on the subj

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

al control on your part would be useful" were totally unknown because the mind was so little developed. it was then only recognised as a functioning factor by those with initiate consciousness. the path of evolution is in fact the path of recognitions, leading to revelation. the whole process of evolution is initiatory in character, leading from one expansion of consciousness to another until the worlds of the formless and of form stand revealed in the light which the initiate generates and in which he walks. these lights are varied and variously revealing; there is: 1. the light of matter itself, found in every atom of substance. 2. the light of the vital or etheric vehicle a light which is the reflection of the one light because it unifies the three types of light within the three worlds

rds until some day we shall see the transfiguration of that substance and the "glorification of the virgin mary" the mother aspect in relation to divinity. they are also the descending thoughtforms which the developing human being is always creating and drawing downwards into manifestation, clothing them with the substance of desire. when the descending forms of thought (a reflection in the three worlds of that vast "cloud of knowable things" in process of perception, as patanjali calls it, and which hovers upon the buddhic plane, awaiting precipitation) and the ascending mass of instinctual demands from the lower aspect of the human unit and from humanity as a whole, meet at a point- 131- glamour: a world problem copyright 1998 lucis trust of tension then you have the appearance of what i

related to the science of the breath- 144- glamour: a world problem copyright 1998 lucis trust what then is maya? this, my brother, is not easy to define because it is related to the form-building activity of the planetary logos himself. however, a consideration of the analogy existing between the microcosm and the macrocosm may help somewhat. the soul creates a threefold expression in the three worlds of human living. this is an occult truism. the outer form, the dual physical body (dense and vital or etheric) is produced, created, motivated, energised and conditioned by certain energies and forces, emanating from those levels whereon the soul has rightly or wrongly engineered a reaction of identification. note this phrase, my brother. these make the man what he is; they give him his tem

t kumara in relation to the masters is to prepare them to tread the way of the higher evolution. when this becomes possible, the shift of the spiritual "attention (i use this inadequate word for lack of a better one) is away from the soul and the angel of the presence to the mysterious presence itself; this has hitherto only been sensed and dimly visioned. the master freed from the three and five worlds of human and so-called superhuman evolution has now the full gifts of omnipresence and omniscience. he is aware of the underlying unity, brought about by the factual nature of the- 159- glamour: a world problem copyright 1998 lucis trust one life and being who pervades all manifestation; he has also mastered all possible techniques and modes and methods of activity, of control and of fusion

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

e intuitive faculty. the truly telepathic man is the man who is responsive to impressions coming to him from all forms of life in the three worlds, but he is also equally responsive to impressions coming to him from the world of souls and the world of the intuition. it is the development of the telepathic instinct which will eventually make a man a master in the three worlds, and also in the five worlds of human and superhuman development. by a process of withdrawal (of occult abstraction) and of concentration upon the telepathic cult, the whole science of telepathy (as a- 21- telepathy and the etheric vehicle copyright 1998 lucis trust seed of a future racial potency) can be developed and understood. this is a process now going forward, and it is going on in two ways: through the medium o

wer station en rapport with the hierarchy and he receives and distributes (in response to the evocative call of humanity and human need) the energy received. he also becomes a "receiver of light" and of spiritual illumination, and a distributor of light in the dark places of the world and into human hearts. he is, therefore, an invocative and evocative centre for use by the hierarchy in the three worlds of human evolution. xiv. higher aspects of relationship the word telepathy has been used primarily to cover the many phases of mental contact and the exchange of thought without the use of the spoken or written word or sign. however, what is thus understood in this modern usage does not cover the higher aspects of "relationship within the universal mind" the third aspect, that of intelligen

the lower centres- 96- telepathy and the etheric vehicle copyright 1998 lucis trust it is relatively easy to list the four cosmic ethers and then list the four ethers of the physical plane as we know them, and then make the statement that the average person is controlled by the centres below the diaphragm, which are responsive to the physical plane ethers as they transmit energies from the three worlds of human evolution, and that the initiate is responsive to the cosmic ethers, as they play through and awaken the centres above the diaphragm. it must at the same time be remembered that the seven centres in the etheric vehicle of man are always composed of the physical ethers, but become upon the path of discipleship the vehicles of the cosmic ethers. to retain the picture with clarity, it

d of the age, mounting into more than astronomical figures if that statement even conveys sense to your minds. this extent cannot be computed, even in terms of light years; this cosmic etheric area is the field of untold energies and the basis of all astrological computations; it is the playground of all historical cycles cosmic, systemic and planetary and is related to the constellations, to the worlds of suns, to the most distant stars and to the numerous recognised universes, as well as to our own solar system, to the many planets, and to that planet upon which and in which we move and live and have our being, as well as to the smallest form of life known to science and perhaps covered by the meaningless term "an atom" all are found existing in space space is etheric in nature and so we

lements and with material factors. the "units" in the other centres work with substance and not with matter. this is an interesting and vital distinction. the hierarchy is existent upon the buddhic plane, which is the first of the cosmic ethers, and it works from there, impressing mental matter. shamballa works on the levels of the three highest ethers whilst humanity works primarily in the three worlds of the dense cosmic physical plane. the new group of world servers has in it "units of energy" who can work both with matter and with substance. there is here a most interesting distinction and one that is seldom grasped. esoterically speaking, the word "matter" or material is given to all forms in the three worlds; and though the average human being finds it difficult to understand that th

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

sical plane, which is in its turn a correspondence to the physical sun. thus the tiny atom is linked with the great central life of the solar system. this fifth hierarchy is equally, under the law, a distributor of energy to the fifth subplane of each plane in the system, only it must be borne in mind that, in the three worlds, it is the fifth subplane counting from above downwards, whilst in the worlds of superhuman evolution, it is the fifth counting from below upwards. this hierarchy wields, as we know, the dual aspects of manas, one in the three worlds and one which makes itself felt in higher spheres. it is necessary to bear in mind that all these groups are (even when termed "formless) the true forms of all that persists, for all are in the etheric body of the solar logos or planetar

. 3. the period of captivity, wherein the man is bound upon the wheel. i. 4. the fourfold influence of the common cross. 5. life in the three worlds. 6. the development of personality. 1. the wheel adjusted or reversed. 2. the cycle of discipleship. 3. the period of emergence, wherein the man alters the revolution of the wheel. ii. 4. the fourfold influence of the fixed cross. 5. life in the five worlds of superhuman evolution. 6. the unfoldment of soul through the personality. 1. the wheel controlled or dominated. 2. the cycle of initiation. 3. the period of liberation from the work of the great wheel. iii. 4. the fourfold influence of the cardinal cross. 5. life in the seven worlds of our seven planes. 6. fusion of spirit, soul and personality. aries, therefore, starts the process of the

ation is reversed and the soul is the prisoner of the personality. this dual bondage is brought to an end by what is called the final death, when the complete release of the life aspect from the life of form takes place. it should be borne in mind also that the soul itself is of the nature of form from the standpoint of the monad, though it is a form far subtler than any that we know in the three worlds of human evolution. there is also a dual renunciation referred to in these key words, for first of all the soul renounces the life and light of the monad, its source (symbolized by the words "the father's home, and descends into the ocean of matter; then, reversing itself, the soul renounces the life of form, the personality centre. the soul detaches itself (in consciousness) from the monad

outer activity- 84- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust we are concerned with the impact of many forces upon the human, the planetary and the systemic expression of life and purpose, and with the resultant effects. when these effects and activities are purely objective (and under that word i place all events and happenings going on in the three worlds of human experience the physical, astral and mental planes) you have personality demonstration. when they are consciously related to the world of causes and are the result of "right and conscious direction" of the emanating centre, the soul, then the personality forces become subject to the diffusion of the soul energies and the personality or form nature becomes magnetic in a different man

ology copyright 1998 lucis trust mutable cross, is closely allied to the previous solar system, and the energy of that divine aspect is practically entirely occupied with manipulating the forces inherited from that system and inherent in the very nature of substance itself. this divine aspect is to the whole general divine manifestation what the lower nature (form life or personality in the three worlds of human evolution) is to the soul where an individual human being is concerned. as regards these three persons of the divine trinity, we might say that: 1. aries is the focal point of the expression of the first aspect of divinity, the will aspect. 2. leo is the focal point for the expression of the second aspect, the love-wisdom or consciousness aspect. this, primarily where humanity is c

is another point in connection with the planetary influences which i would like to mention here because it emphasises again the synthetic position of virgo and its contribution as a major focal point for the distribution of energy to the fourth creative hierarchy. jupiter rules four signs and each of them represents a different element out of the four which are expressing themselves in the three worlds of human evolution. the following tabulation will make this somewhat clearer: virgo p isces sagittarius a quarius earth..water..f. ire..air hidden christ..hidden saviour..h. idden master..h. idden server. jupiter ruler and the conveyor of expansion in this sign, virgo, the place and the mode of expression of the planets are of paramount interest, though most esoteric in implication and most

e soul as the human soul, which is a still further expansion of the same sensitive factor but augmented or stimulated by the principle of self-awareness or of focussed personal sensitivity to all sub-human soul expression, plus awareness (conscious or unconscious) of the immortal or divine soul; the soul as the ego or spiritual soul on its own plane the source of consciousness as far as the three worlds of- 175- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust evolution are concerned, and the goal of all present evolutionary processes. the three aspects of the sun (as dealt with in the secret doctrine) are of importance at this point, because influences flowing through and from them bring the entire subjective and latent world consciousness to the for

perfecting process upon the earth. the second is that the impulse predisposing the ego to such action is some form of unsatisfied desire. both these statements are true in part and generic in effect but they are only partial truths and incident to larger truths which have not yet been sensed or noted accurately by esotericists; they are secondary in nature and are expressed in terms of the three worlds of human evolution, of personality intent, and of time-space concepts. basically, it is not desire which prompts return but will and knowledge of the plan. it is not the need for achieving an ultimate perfection which goads the ego on to experience in form, for the ego is already perfect. the main incentive is sacrifice and service to those lesser lives that are dependent upon the higher in

easy to grasp; it however expresses a significant fact which the old commentary phrases as follows "those who are demanding to be saved have cried aloud. their voices penetrate into the formless world and there evoke response "those who in distant aeons have pledged themselves to save and serve respond. their cry too rings forth and, ringing, penetrates into the dark and distant places within the worlds of form "and thus a vortex is established and kept alive by that constant dual sound. and then a touch is made and for a space and during time, the two are one the saving souls and the units to be served "slowly the vision of the saving one becomes a light which guides the crying ones into the place of light" i would suggest to investigators that the entire theme of "cyclic impulse" be appr

its highest. in these words you have the true clue to the cancer-capricorn relationship. when to these potent influences is added the force of the seventh ray (producing a synthesis of expression upon the physical plane) and of the third ray (producing intense activity in matter) you will note how in this sign all the energies concerned tend to bring about the incarnation of the soul in the three worlds of experience and human expression. the power of venus in this sign tends to make the mind the servant of the personality and this is aided by the forces of the third ray of active intelligence. thus the stage is set for the appearance of the soul in form. you would find it an interesting study to compare the effects of these ray potencies as they find expression in cancer upon: 1. the unev

on of the process until the time comes when activity and response is evoked. this then leads to resistance to the apparent karmic necessity and this brings about liberation. only through resistance to evil (and in this world period and in this kali-yuga, as the eastern teachers call it, it is an essential basic attitude) can karma be brought to an end. the law of matter still governs in the three worlds of human experience and "fire by friction" must burn up that which veils the steadily increasing brilliance of solar fire. it is the recognition of "solar fire" as it shows itself in a transcendental idealism and radiance by the unintelligent idealist, and his simultaneous refusal to cooperate in this period of karmic necessity, that is prolonging the difficult and cruel situation and leadi

ualified energy to its emanating source or the highest point of the major triangle. this produces: 1. the completion of the two triangles the real and the unreal. the building of the antahkarana is an aspect of this completion. this concerns the final building of the later stages of the antahkarana by the initiate. 2. the transmission of force from the reflected or secondary triangle in the three worlds of human endeavour (or in the five worlds in the case of the evolution of members of the hierarchy) is into the same focal point on the base line of the higher triangle which received the original emanating energy- 273- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 3. there are consequently two points of major importance in the higher triangle: a. t

completed what i felt possible to communicate anent the science of triangles a science which concerns the entire subjective pattern of manifestation and the significance of which is closely inter-related with the trinity of manifestation. another name for this science is the science of etheric structure or substance. that being so, that science deals with life, quality and appearance in the three worlds of divine purpose and will and, for that reason, all that i can do in this treatise is to convey to you certain "seed thoughts" which at some future date will blossom forth as the basic science of relations. this subjective relation will be both vertical and horizontal, particular and universal, specific and general. with the present mental equipment of humanity, all that is possible for ma

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ucis trust summarised as follows: 1. esoteric schools in the past these are the schools with which we are most familiar, such as the inner schools of the many theosophical groups, the rosicrucian orders and the countless mystical and metaphysical organisations. they are definitely exoteric in nature but are useful in challenging public interest. they convey much useful information about the three worlds of human evolution the physical world, the world of the emotions and the mental world. they are definitely for neophytes upon the path of probation. they are concerned with the heart approach to god and with the deep human instinct, if haply man may find him. 2. esoteric schools of the present these schools, now forming, have more esoteric knowledge; this is being correlated and applied. mu

the soul. they reveal that behind the dualism of the mystic (a necessary stage) there is the occult fact of identity with the divine. 3. esoteric schools in the future these schools will be truly esoteric for humanity will then be ready. the higher consciousness of the disciple will be evoked and trained. he will be taught to work consciously on spiritual levels and to act as a soul in the three worlds of human evolution, through the medium of a highly intelligent personality. disciples will be prepared for initiation, and initiates will be trained to take the higher major initiations. emphasis will be laid upon the right handling of energies and forces, upon wisdom as the result of applied knowledge and upon the work and plans of the hierarchy. the intuition will be developed and a still

is not possible. the physical disciplines are needed and useful, and must find their place in all schools for beginners; by their means the neophyte establishes habits of purity and builds the type of body, required by the disciple when he starts true esoteric work. this elementary training enables the neophyte to shift his consciousness out of the tangible world of daily living into the subtler worlds of his personality forces. he becomes aware of the energies with which he must deal and dimly to sense that which lies behind them the soul in its own world, the kingdom of god. the new schools are occupied with more esoteric values. they train the disciple to work as a soul in the three worlds and prepare him to work in a master's group as a pledged disciple. most of the schools, which bel

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

the determining controlling factor in the physical body of man. 5. the nervous system in its three divisions. 6. the blood stream. all the subsidiary organs of man are effects; they are not pre-determining causes. the determining causes in man, and that which makes him what he is, are the glands. they are externalisations of the types of force pouring through the etheric centres from the subtler worlds of being. they express the point in evolution which the man has reached; they are vital and active or non-vital and inactive, according to the condition of the centres. they demonstrate a sufficiency, an oversufficiency or a deficiency, according to the condition of the etheric vortices. again, the process of control may be stated to be via the nervous system; the close interlocking directo

rd through the symbolic liberation of a section of humanity (the remnants of the first two races, the lemurian and the atlantean) to the liberation of millions of human beings, enslaved by the forces of evil, by millions of their fellow men. the ideal has worked through into a practical worldwide effort upon the physical plane and has demanded worldwide sacrifice. it has involved the entire three worlds of human evolution, and for this reason the christ can now lead his forces and aid human beings to liberate mankind. what has really been happening, therefore, in the lives of individuals, in the lives of nations and in the life of humanity? a tremendous move to put right most ancient evil, to offset consciously the law of cause and effect by a recognition of the causes in the personal, nat

e an innate consciousness of that high destiny, forgetting their symbolic role and that it is humanity which is the chosen people and not one small and unimportant fraction of the race. factually and symbolically, they long for unity and cooperation, yet know not how to cooperate; factually and symbolically, they are the "eternal pilgrim; they are mankind, wandering through the mazes of the three worlds of human evolution, and gazing with longing eyes towards a promised land; factually and symbolically, they resemble the mass of men, refusing to comprehend the underlying spiritual purpose of all material phenomena, rejecting the christ within (as they did centuries ago the christ within their borders, grasping for material good and steadily rejecting the things of the spirit. they demand t

effort and a correct "rendering unto caesar the things which are caesar's and unto god the things which are god's" that the work of healing will be greatly accelerated or, on the other hand, that the task of smoothing the way through the gates of death will be greatly simplified. after all, death is in itself a work of restitution. it involves the work of rendering back of substance to the three worlds of substance, and doing it willingly and gladly; it involves also the restoration of the human soul to the soul from whence it emanated, and doing this in the joy of reabsorption. you must all learn to look upon death as an act of restitution; when you can do this it will take on new light and true meaning and become an integral part recognised and desired of a constant living process. if i

healing groups working out from an ashram lay not the emphasis upon bodily healing, but upon timing and upon the cycles of work or of physical plane living, and the cycles of restitution or physical plane death. this entire section with which we are now engaged, called the basic requirements, has reference in reality to the processes of dying, to the conditions of the material world or the three worlds of incarnated service. the restitution of the body to the general reservoir of substance, or to service in the outer world of daily physical living, the restoration of the soul to its source, the soul upon its own plane or in reverse to full responsibility within the body, are dealt with in this first point. the elimination of the life principle and the consciousness aspect is dealt with in

free from karmic impositions in the three worlds, but is still under the impulse of karmic necessity which exacts from him the last possible ounces of service that he is in a position to render to those still under the law of karmic liability. you have, therefore, three aspects of the law of karma, as it affects the principle of rebirth: 1. the law of karmic liability, governing life in the three worlds of human evolution, and which is ended altogether at the fourth initiation. 2. the law of karmic necessity. this governs the life of the advanced disciple and the initiate from the time of the second initiation until a certain initiation higher than the fourth; these initiations enable him to pass on to the way of the higher evolution. 3. the law of karmic transformation, a mysterious phras

ntually, to other processes under the law of rebirth. they are: 1. the process of restitution, governing the period of withdrawal of the soul from the physical plane and from its two phenomenal aspects, the dense physical body and the etheric body. this concerns the art of dying. 2. the process of elimination. this governs that period of the life of the human soul after death and in the two other worlds of human evolution. it concerns the elimination of the astral-mental body by the soul, so that it is "ready to stand free in its own place" 3. the process of integration, dealing with the period wherein the liberated soul again becomes conscious of itself as the angel of the presence and is reabsorbed into the world of souls, thus entering into a state of reflection. later, under the impact

riod wherein the liberated soul again becomes conscious of itself as the angel of the presence and is reabsorbed into the world of souls, thus entering into a state of reflection. later, under the impact of the law of karmic liability or necessity, the soul again prepares itself for another descent into form. the field of experience (in which is death, as the average person knows it) is the three worlds of human evolution the physical world, the world of emotion and desire, and the mental plane. this world is, in the last analysis twofold, from the angle of death, and hence the phrase "the second death" this i have earlier applied to the death or destruction of the causal body, in which the spiritual soul has hitherto functioned. it can be applied, however, in a more literal sense, and- 24

es of dying. in the earlier stages, this release will be brought about with the aid of the overshadowing spiritual soul. later on, when the man is living upon the physical plane as the soul, he will himself with full continuity of consciousness carry out the processes if abstraction, and will then (with directed purpose "ascend to the place from whence he came" this is the reflection in the three worlds of the divine ascension of the perfected son of god. some of the information i have already given anent the subject of death in my other writings might well be appended here. i have a definite purpose in suggesting this. death is all around you at this time; the demand of the human spirit upon this matter has reached a crisis of potency; it is evoking the inevitable response from the hierar

to show you some of the relationships between death and constructive activity, and the wide usefulness of death as a process in reconstruction. it will convey to you the idea that this great law of death as it governs substance in the three worlds is a beneficent and corrective event. without enlarging upon it, i would remind you that this law of death, which governs in such potency in the three worlds of human evolution, is a reflection of a cosmic purpose which governs the cosmic etheric planes of our solar system, the cosmic astral plane and the cosmic mental plane. the death-dealing energy emanates as an expression of the life principle of that greater life which enfolds all the seven planetary systems which in themselves express the life of our solar system. when, in our thinking and

f the final stages of the probationary path (where the work consciously begins) and its carrying forward to completion upon the path of discipleship. it is the stage of the practical and successful server; it is that wherein the entire focus and output of the life of the man is dedicated to the fulfillment of hierarchical intent. the man begins to work on and from levels not included in the three worlds of ordinary evolution, but which nevertheless have their effects and their planned objectives within those three worlds. the significance of integration the emphasis laid by most teachers and aspirants is upon the integration of the personality and its correct orientation towards the world of spiritual values. it should be remembered that this is an earlier stage and rightly so. the integra

n cooperation with the spirit of the earth the sumtotal of all the lunar lords and of the three types of energised substance which go to the creation of the physical, astral and mental bodies. the relation of the planetary logos to this spirit of the earth (the relation of an evolutionary being to an involutionary entity) is a reflection (distorted and under the influence of glamour) in the three worlds of the relation of the soul to the personality elemental. it is most useful for the healer to realise that in handling disease he is in reality handling involutionary lives and attempting to work with elementals. the natural trend of these elemental lives, all of them upon the involutionary arc, is to block and to frustrate his efforts and the efforts of the soul, and this for them is their

is perhaps astonishingly to you-putting the results of meditation on the basis of physical, or rather of etheric, effects, and may be regarded by you as indicating the very lowest phase of such results. this is due to the fact that you lay the emphasis upon your mental reaction to the produced alignment, on the satisfaction you acquire from such an alignment, in which you register a new world or worlds of phenomena, and on the new concepts and ideas which consequently impinge upon your mind. but the true results (as divine and as esoterically desirable) are correct alignment, right relationship, and clear channels for the seven energies in the microcosmic system, thereby bringing about eventually a full expression of divinity. all the seven centres in the etheric vehicle of the christ wer

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

lt to be a good citizen, an intelligent parent and no charge upon the state. it has a far wider application than producing a human being who will be a commercial asset and not a commercial liability. education has other objectives than rendering life enjoyable and so enabling men and women to achieve a culture which will permit them to participate with interest in all that transpires in the three worlds of human affairs. it is all the above, but should also be much more. v. education has three major objectives, from the angle of human development: first, as has been grasped by many, it must make a man an intelligent citizen, a wise parent, and a controlled personality; it must enable him to play his part in the work of the world and fit him for living peaceably and helpfully and in harmony

s reality. the right direction of the will should be one of the major concerns of all true educators. the will-to-good, the will-to-beauty, and the will-to-serve must be cultivated. 2. love-wisdom. this is essentially the unfolding of the consciousness of the whole. we call it group consciousness. its first development is self-consciousness, which is the realisation by the soul that (in the three worlds of human evolution) man is the three in one and one in three. he can therefore react to the associated groups of lives which constitute his own little phenomenal appearance; self-consciousness is, therefore, a stage on the way to group consciousness and is the consciousness of the immediate. through education, this self-consciousness must be unfolded until the man recognises that his consci

em. citizenship will be taught in larger terms and the world of true values be pointed out and idealism consciously and definitely cultivated. the practical application of ideals will be emphasised. they should teach the youth of the world in such a manner that he will begin to fuse the world of appearances and the world of values and of meaning in his consciousness. he should begin to relate the worlds of objective outer living and- 36- education in the new age copyright 1998 lucis trust of inner subjective existence. i am choosing my words with care. our colleges and universities should be a higher extension of all that has been already done. they should beautify and complete the structure already erected and should deal more directly with the world of meaning. international problems eco

will be gauged from the angles upon which i have touched: a. those capable of being rightly civilised. this refers to the mass of men. b. those capable of being carried forward into the world of culture. this includes a very large number. c. those who can add to the assets of civilisation and culture "the equipment" required for the process of functioning as conscious souls, not only in the three worlds of instinctual and intellectual living, but in the world of spiritual being also, and yet with complete continuity of consciousness and with a complete triple integration. not all can pass into the higher grades, and this must be appreciated. the gauging of ability will be based upon an understanding of the ray types (the science of esoteric psychology, on a- 38- education in the new age co

his effort to control the sought-for energies, he denies their source. that is of relatively small moment; later he will recognise their emanating source. the basic approach for all who endeavour to grasp esotericism, or to teach esoteric students, is to lay the emphasis upon the world of energies and to recognise that behind all happenings in the world of phenomena (and by that i mean the three worlds of human evolution) exists the world of energies; these are of the greatest diversity and complexity, but all of them move and work under the law of cause and effect. it is hardly necessary for me therefore to indicate the very practical nature of this definition and its applicability to the life of the individual aspirant, to community life and world affairs, or to the immediate conditioni

h the individual, the result will be right individual and group training, and correct vocational indications. 3. the acceptance of the teaching anent the constitution of man given by the esotericists, with the implied relation of soul and body, the nature of those bodies, their qualities and purpose, and the interrelation existing between the soul and the three vehicles of expression in the three worlds of human endeavour. in order to bring this about, the best that the east has to offer and the knowledge of the west will have to be made available. the training of the physical body, the control of the emotional body- 50- education in the new age copyright 1998 lucis trust and the development of right mental apprehension must proceed sequentially, with due attention to the time factor, and

science but will integrate them into a wider subjective whole. these three sciences are: 1. the science of the antahkarana. this is the new and true science of the mind, which will utilise mental substance for the building of the bridge between personality and soul, and then between the soul and the spiritual triad. this constitutes active work in substance subtler than the substance of the three worlds of ordinary human evolution. it concerns the substance of the three higher levels of the mental plane. these symbolic bridges, when constructed, will facilitate the stream or flow of consciousness and will produce that continuity of consciousness, or that sense of unimpeded awareness, which will finally end the fear of death, negate all sense of separateness, and make a man responsive in hi

festation is concerned, and here again the vastness of the problem is staggering. parenthood has also a close symbolic relationship to the hierarchy, for the family unit is the symbol upon earth of the hierarchy, and it is through the two facts of sexual relationship and physical birth that the vast hierarchy of souls can achieve physical manifestation and attain spiritual perfection in the three worlds of human evolution. one could (and this fact should be carefully borne in mind) divide the hierarchy into two basic groups: 1. those souls who have reached perfection and achieved the status of divine servers. 2. those souls who are in the processes of evolution and passing through the periods of continual incarnation. the idea of generation, birth and subsequent manifestation runs like a g

results of revelation and consequent changes. it should be remembered that- 94- education in the new age copyright 1998 lucis trust a. light is substantial, and from the angle of the spirit is a sublimation or higher form of material matter. b. light is also the quality or major characteristic of the soul in its own realm, and of the etheric body (a reflection of the soul eventually) in the three worlds of human evolution. c. the object of the science with which we are dealing is to fuse the lower and the upper lights, so that one light shines forth in physical manifestation and a synthesis of light is consequently brought about. d. technically speaking, two light bodies exist the vital or etheric body and the soul vehicle. one is the result of aeons of incarnating life and becomes in time

and death. keep these two themes clearly in your mind for they are basic and important. the science of the antahkarana deals with the threefold thread which connects- 95- education in the new age copyright 1998 lucis trust a. the monad, the soul and the personality, linking all three periodical vehicles and unifying all seven principles. b. the triple personality and its environment in the three worlds of human enterprise, and later in the other two worlds (making five) of superhuman expression. c. the consciously creative man and the world of ideas. these he must contact and express through creative work, thus bridging with the light: 1. between the world of souls and the world of phenomena. 2. between the realm of subjective beauty and reality and the outer tangible world of nature. 3

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

erned. where world values and where group consciousness are involved, the indication of needed change, the cyclic bringing about of the presentation to the soul of the ageless wisdom and the training of the world disciples such is the definite and ordained technique of the hierarchy. but this is not their method of work with personalities and with those whose orientation is primarily in the three worlds of human endeavour. their method and procedure is to try out the personalities of their intended and indicated disciples and should these measure up with adequacy then to proceed with the work of esoteric training. it is the same with groups; these are tested and tried in connection with the group personality, and upon the response depends the future activity of both the group and its maste

of the masters, of the spiritual triad and, finally, of shamballa. disciples should remember that the higher way of evolution is far simpler than the lower way, and that therefore the teaching on the significance and the meaning of the antahkarana which is the first creation of the soul-infused personality acting as a unitary being is far simpler than that relating to the personality in the three worlds of human evolution. i would ask you to ponder on these matters, because out of the practice of group meditation should grow that conscious, focussed attitude which can be regarded as reflection an act of reflection which, because the consciousness is held steady in the light, because the antahkarana is a realisation to the disciple, and because the mind is oriented towards the spiritual tri

grades of meditative work, leading to creative result of an effective nature, upon which you might reflect. for our purposes we will divide them into seven grades, of which four might be regarded as individual and the other three types as- 151- discipleship in the new age- volume ii copyright 1998 lucis trust representative of their group nature: 1. desire, leading to the attainment in the three worlds of that which the lower man desires and wants; this will include the desires of the lowest types of human beings through all intermediate types up to and inclusive of the aspirational mystic. 2. prayer; this is the stage wherein the aspirant, the mystic or the spiritually inclined man blends personality desire with aspiration for soul relation and contact; he, through the proved efficacy of

its use indicates the next step for the masses of men; the practice of mystical meditation is not that which should be followed by aspirants and disciples who seek to work in an ashram in cooperation with the plan and under the guidance of a master. meditation only becomes effective creatively and on all the three planes in the three worlds when the antahkarana is in process of construction. the worlds of the personality are the worlds of the third divine aspect and the creation of thoughtforms therein (as usually carried forward by the concrete mind) is related to form, to the acquisition of that which is desired and dedicated largely to the material values. but when a man is beginning to function as a soul-infused personality and is occupied with the task of rendering himself sensitive

s advanced enough to work in the world of being. the aspirant is endeavouring to grasp the purpose of the world of meaning and to apply the knowledge gained to his daily life with understanding. the disciple is endeavouring to comprehend the significance of the world of causes and to relate cause and effect in a practical manner. the initiate of higher degree utilises the potencies of these three worlds of meaning, cause and being to implement the purpose of sanat kumara. these differences are not hard and fast, with clear lines of demarcation; life is fluid and moving and the points of attainment are myriad in number and progressing forward all the time, but the general picture will serve to carry your thoughts away from the "trappings of initiation" from the colouring and the unimportant

the world of appearances. you have therefore, in this suggested point of revelation, the same three sequential methods of apprehension of truth as is to be found in all such revelations. what are these methods? there is, first of all, the recognition of a great procedure which must, under the law of assembly, be responsible for the bringing in of extra-planetary energies as the redemption of the worlds of being and of form is carried forward by the second divine aspect. of this procedure i can tell you naught. the place or the location of the procedure of assembly is made clear. it is in the council chamber of shamballa. i would, however, brother of mine, call your attention to the fact that shamballa is simply a word conveying the idea of a vast focal point of energies which are assemble

ey are today taking place, which is the point i wish to bring to your attention; it is this conscious intention which confers potency in the life of each disciple and initiate. 1. the kingdom of god or of souls, distinguished by the potency and therefore by the aura and radiatory emanation of love, is definitely anchored on earth, and is penetrating ever more fully and successfully into the three worlds of strictly human endeavour. there have always been outposts of this kingdom among men; there have ever been individuals in all parts of the world in the world religions or in other constructive groups who were linked consciously to their souls, and consequently linked to the hierarchy. there have always been those in every land who developed and expressed the christ consciousness; this is

a" this, in ignorance, they ofttimes do. all soul-infused personalities are creating the human antahkarana which will unite, in an indissoluble unity, the three aspects or energies of the spiritual triad and the three aspects of the soul-infused personality in the three worlds. in time to come, the phrase "life in the three worlds" will be discontinued; men will talk in terms of "life in the five worlds of the manifested kingdom of god" think in these terms today if you can, and begin to grasp somewhat the significance of the truth therein embodied. in the beautiful eastern symbology "the bridge of sighs" which links the animal world with the human world and leads all men into the vale of tears, of woe, of discipline and of loneliness, is rapidly being replaced by the radiant rainbow bridg

uately inclusive and competent within the new field of revelation. 3. he notes the law which is transcended. the simple illustration of this can be given here in terms of the teaching to be found in a treatise on cosmic fire. as a human being, the disciple was ruled and conditioned by the cosmic law of economy, along with its various subsidiary laws which were active and conditioning in the three worlds of human evolution. this law is the basic law of nature and of the natural evolving man. after the first initiation, he comes under the law of attraction which carries and wields the energy of love and though the law of economy is- 292- discipleship in the new age- volume ii copyright 1998 lucis trust then abrogated it preserves an habitual control over the habitual process of the form vehi

d discriminative mind. this leads eventually to the stabilisation of his consciousness in the new field of awareness, so that he becomes polarised there and can work intelligently from the attained point of awareness and of conscious vision. once he can do this and is aware of the new energies with which he may now work, he enters the stage wherein he may precipitate these energies into the three worlds of human service and thus employ them for the furthering of the hierarchical plan. these three stages of conscious activity penetration, polarisation and precipitation are definite and recognised stages in every initiation, with the exception of the first initiation. the disciple (as the scriptures put it "takes the kingdom of heaven by violence" and thus penetrates into the arena of activi

upon its own plane, i have given you the theme for much- 349- discipleship in the new age- volume ii copyright 1998 lucis trust thinking during the coming years. take each of these phrases, therefore, and think each of them out in relation to each of the three planes in the three worlds, and to each other; carry the same directed thinking on to soul levels and shift the theme then into the three worlds of the spiritual triad, regarding the lower three worlds then as reflections of the higher, triadal three. keep notes of all the thoughts of reality which come to you; watch the reactions produced in your vehicles of expression, and become increasingly aware of the changes which conscious, deliberate thinking will bring about in you. think if i may so express it in your heart, and also in y

integration made possible, i.e, the integration of forces coming from the outer world of impression, via the five senses and the synthesising sense, the mind. you have, therefore, energies seeking outlet and expression, via the etheric body as it conditions and renders active the dense physical body, and at the same time energies making known to the man the world of spiritual being. of these two worlds of sense perception, the two eyes are the symbol, as you know. 1. achieve quiet. relax with as much rapidity as possible and with little mental activity. then raise the consciousness to the ajna centre. 2. sound the om, visualising the integration of the personality with the soul. in doing this, link the pituitary centre with the head centre, above the pineal gland. 3. then pause and after

ch emanate from the ashram, under my direction, and reflect upon your responsibility to them. 3. orient yourself to your chosen daily work and consider where opportunity there arises which can be fitted into the spiritual vision which all disciples carry with them. 4. orient yourself to your own soul and consider what are the duties and responsibilities and relations of that soul in all the three worlds of experience. 5. then sound the om three times in order to clarify the mind; quiet all emotional reaction and endeavour to make your brain receptive to the higher spiritual impression. 6. then in your own words, and as the soul, speak to me and discuss with me your life and spiritual intention. i shall not respond, but (bear this in mind) record will be made of that which has the power to

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the power of prolonged sound, carried forward as a great experiment on the battlefields all over the world during a period of four years (1914-1918, and through the intense emotional strain of the entire planetary populace, the web of etheric matter (called the "veil of the temple) which separates the physical and astral planes was rent or torn asunder, and the amazing process of unifying the two worlds of physical plane living and of astral plane experience was begun and is now slowly going on. it will be obvious, therefore, that this must bring about vast changes and alterations in the human consciousness. whilst it will usher in the age of understanding, of brotherhood and of illumination, it will also bring about states of reaction and the letting loose of psychic forces which today me

rves to place the deluded devotees in touch with the scroll of the astral light, which is the reflection of the akashic records. these latter are the eternal scroll whereon the plan for our world is inscribed and from which those of us who teach gather our data and much of our information. this, the astral light distorts and steps down. because this is a distorted image and functions in the three worlds of form and has no source of validity higher than those of form, it has in it the seeds of separativeness and of disaster. forms of flattery are sent out from it, ideas of separateness, those thoughts which feed ambition and which foster love of power, and those germs of desire and personal longing (which divide groups) emerge from contact with it. the results to those who are deceived ther

the physical body and those who are equally the prisoners of the astral plane, lacking the physical response apparatus- 10- the externalisation of the hierarchy copyright 1998 lucis trust the great need, therefore, is not that we should cease to consult and train our psychics and mediums, but that we should train them rightly and guard them intelligently and so link, through their means, the two worlds of the physical and the astral*(1) ii. esoteric schools and disciplines our second question relates to the work of the esoteric schools or "disciplines" as they are sometimes called, and the training and safeguarding of the aspirants found working in them. i would like first of all to make one point clear. the great hindrance to the work of the majority of the esoteric schools at this time

mprehension true at least in so far as man's present point in evolution permits of his correct apprehension of significance. goodwill, as the practical and possible expression of love demonstrates on earth, evoking right relationship; light, as the expression of the hierarchy pours into the human consciousness, irradiating all dark places and evoking a response from all forms of life in the three worlds of manifestation, and in the three subhuman kingdoms through the medium of the human; peace, as the expression of the will of shamballa produces balance, equilibrium, synthesis and understanding, plus a spirit of invocation which is basically an action, producing reaction. this demonstrates as the first great creative and magical work of which humanity is capable, swinging, as it does, all

ages of a gigantic fraud emanating from what and where? either the consistency of the evolving presentation of the spiritual effort of the hierarchy is a witness to a great reality or mankind has developed a mentality which is an instrument for the fabrication of non-existent facts, and this is in itself so paradoxical as to give the lie to the inference. either the spiritual worlds and the three worlds of human endeavour can be related, or there is nothing to past beliefs, to ancient stories of manifesting divinity and to the constantly recurring periods of divine intervention. i would here face you with these alternatives and would ask you to consider your own position in these matters. does the story of easter and of the living christ carry no truth, and is it not possible for that rise

ock p.m, and at sunset, plus the exact time of the full moon in your own land, to say the great invocation with the intent to invoke, precipitate and anchor in outer manifestation the waiting potencies. do this aloud when possible, and in group formation whenever feasible. it is the focussed power of your unemotional thought which will bridge the present existing gap and link more closely the two worlds of spiritual activity and of human demonstration. 4. repeat this activity for three days each and every month the day prior to the full moon, the day of the full moon, and the succeeding day. as a preliminary exercise to these three days, you could take an earlier three days of preparation, and thus increase the effectiveness of your effort. many people the world over have for years been tr

ean more to us than any other divine emergence. they are known, loved and followed by countless millions. i would ask you to ponder on the potency of the nucleus of force which they have set up. the establishing of a nucleus of energy, spiritually positive, is the constant task of an avatar. he focusses or anchors a dynamic truth, a potent thoughtform or a vortex of attractive energy in the three worlds of human living. then, as the centuries pass, that truth and the effect of their lives and words begin steadily to condition human thinking; the established thoughtform acts increasingly as a transmitter of divine energy as it expresses a divine idea, and this in time produces a civilisation, with its accompanying culture, religions, policies, governments and educational processes. thus is

of releasing energy and a safer way, than the focussed impact of one selected force might be. i realise the difficulty of this subject and perhaps may simplify the matter by a brief summation- 197- the externalisation of the hierarchy copyright 1998 lucis trust 1. a great cosmic avatar can come if the hierarchy and humanity can stand together with massed intent. a. he will descend into the three worlds of human endeavour, but no nearer than the mental plane. b. he will transmit a cosmic energy whose quality is synthesis. this will express itself through harmony and unity, producing necessarily understanding, promoting goodwill, and eventually ending the separative, isolating tendencies of mankind. c. his note and vibration can only be sensed by those whose individual note is also synthesi

f invocation and evocation can be added, in which man will begin to use his divine power and come into closer touch with the spiritual sources of all life. this new form of the one religion will be in fact the religion of the great approaches approaches between mankind and the great spiritual centres which operate behind the scenes, between groups of workers on the physical plane and in the three worlds of human evolution and spiritual groups upon the inner planes, such as the ashrams of the masters and the egoic groups with which all human beings are in subjective though usually unknown relation. the new religion will be one of invocation and evocation, of bringing together great spiritual energies and then stepping them down for the benefiting and the stimulation of the masses. the work

en, women and children are included) amount to untold millions, the forces of evil will now endeavour to utilise the character of humanity as a whole (at its present total point of development) to hinder the forces of light, prevent the attainment of world tranquillity and world understanding, and thus delay the day of their own final defeat. this defeat, when accomplished, must include the three worlds of human evolution mental, emotional and physical. for long these evil forces have used psychology in order to reach the ends they had in view, and have used it with amazing success; they are still using it, and can be depended upon to employ its methods to the uttermost. they use the press and the radio in order to distort human thinking; they present half-truths, impute false motives, rak

e" of energy which was one of the major subjective factors in the precipitation of this last phase of the war. this world war started in 1914, but its last and most important phase began in 1939. up till then it was a world war. after that date, and because the forces of evil took advantage of the state of war and belligerency existing on the planet, the real war began, involving the entire three worlds of human evolution and a consequent activity of the hierarchy. man's attention is normally focussed on the externalities of living. nevertheless, all great discoveries, such as those made in connection with astronomy or in relation to the laws of nature or involving such a revelation as that of radio-activity or the epoch-making event announced this week concerning the first steps taken in

he externalisation of the hierarchy copyright 1998 lucis trust "impressed" and the scientific work is then started and carried through into the stages of experimentation and final success. one point should here be remembered, and that is that this phase applies to both the great white lodge and the black lodge the one dedicated to the beneficent task of purifying and aiding all lives in the three worlds of material evolution and to the release of the soul in form, and the other to the retardation of the evolutionary process and to the continuous crystallising of the material forms which hide and veil the anima mundi. both groups have been profoundly interested and implicated in this matter of the release of energy from the atom and the liberation of its inner aspect, but their motives and

upon the path of initiation the meaning of unity clarifies. as you direct yourself towards the way of the higher evolution synthesis emerges. more than that it would be useless for me to say. this problem of the apparently impenetrable darkness of intention as grasped by shamballa, of meaning, of inscrutability, of a spiritual imperviousness which holds, in spite of all fluctuations in the three worlds of human evolution and the remaining two of superhuman unfoldment, provides a situation to which the hierarchy has to make adjustment through alignment. you are, in your small way, making your adjustment to the hierarchy through a steady construction of the antahkarana, and in so doing are aiding in the construction of the antahkarana which unites humanity and the hierarchy the first few st

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

he most explicit and correct word to use anent the evolutionary process. there is no better in your language. the initiate has ever been. the divine son of god has ever known himself for what he is. an initiate is not the result of the evolutionary process. he is the cause of the evolutionary process, and by means of it he perfects his vehicles of expression until he becomes initiate in the three worlds of consciousness and the three worlds of identification- 40- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust according to ray type this unfoldment proceeds, and each triple stage of the lower unfoldment makes possible later (in time and space) the higher unfoldment in the world of the spiritual triad. what i am doing in these instructions is t

lane of mind, of which the symbol is fire. that is the most elementary and obvious meaning, and as this section of a treatise on the seven rays is written for those with initiate understanding, the obvious interpretation will not prove satisfactory. the meaning must be broader and deeper. the words "outward from the desert" have application for the entire life of the incarnated monad in the three worlds of human endeavour and enterprise "leaving the sea behind" has reference to the withdrawal of the initiate from all sensuous experience because, as i have pointed out, the state of consciousness or awareness is superseded when the higher initiations are taken and their place is filled by a state of being for which we have no word but the unsatisfactory one of identification. this state of b

ed when the higher initiations are taken and their place is filled by a state of being for which we have no word but the unsatisfactory one of identification. this state of being is something very different to consciousness as you understand it. the phrase therefore means (if such a misleading form of words can be justifiably used) that the initiate leaves consciousness itself behind and the five worlds of life expression are transcended; at the third initiation the initiate grasps what is meant when the one in whom we live and move and have our being (note that expression) is referred to as fire. i elaborated this theme in a treatise on cosmic fire a book which evades understanding by all except those with initiate consciousness. fire is the sumtotal of that which destroys form, produces

. the effect of the life of the ashram, as far as the group which forms it is concerned and apart from the master's own potency, can be described as follows: 1. the life of the personality is steadily weakened, and its grip upon the soul is definitely loosened. the soul begins to dominate in a very real sense. 2. the necessity of incarnation becomes appreciably less, and finally life in the three worlds of human manifestation becomes needless. all the lessons have been learnt and the soul objective has been attained. 3. the will of the monad begins to be sensed; the will aspect blends with the love aspect and makes the intelligence aspect fruitful and effective for the carrying out of divine purpose- 64- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lu

ience in the three worlds. this observer is different to the observer on the probationary path. most of the experiment and experience has been left behind, and a new orientation to a world of values, higher than even the world of meaning, has set in. this attitude might well be described as the mode of approach of all who form a part of an ashram. those who form the ashram are living in the three worlds of experience if they are accepted disciples, but the focus of their attention is not there. if they are initiated disciples, they are increasingly unaware of the activities and reactions of their personalities, because certain aspects of the lower nature are now so controlled and purified that they have dropped below the threshold of consciousness and have entered the world of instinct; th

s which (from the standpoint of those i teach) are not verifiable; they have to be accepted on trust and with the reservation that time and the point of view of the individual disciple will later prove their truth or their non-truth. the objective of all training given to the disciple is to shift his conscious awareness from the point where he is to levels which are higher than those in the three worlds of definitely human evolution; the intention is to teach him to function on those planes of conscious contact which are as yet so subjective that he only accepts them as existent in theory. the trained initiate knows that they have to become his natural habitat, and that eventually he has to relegate the ordinary and normal human experience to the three worlds of daily expression. these bec

therefore, to get a faint glimpse of a synthetic theme and purpose to which all evolving lives must and will eventually conform. it must ever be borne in mind that the great theme of light underlies our entire planetary purpose. the full expression of perfect light, occultly understood, is the engrossing life-purpose of our planetary logos. light is the great and obsessing enterprise in the three worlds of human evolution; everywhere men rate the light of the sun as essential to healthy living; some idea of the human urge to light can be grasped if you consider the brilliance of the physically engendered light in which we live when night arrives, and compare it with the mode of lighting the streets and homes of the world prior to the discovery of gas, and later of electricity. the light of

iate is confronted with the problem of work within the individual framework, for i am not here dealing with the requirements for the initiations above or beyond the third. here the initiate has reached the point where he grasps the significant fact that the way into the innermost centre is most securely guarded; no one can pass onward and take those more advanced steps which admit into the higher worlds of being and of unparalleled potency until he has demonstrated within the framework of his own life a definite control of energy (and this the black adept also possesses, purity of motive (which the black adept can likewise have, if by purity of motive you mean single-hearted and one-pointed intent, deep love of humanity (which the black adept never has, selflessness, willingness to follow

ribution or the transmission of this energy to the three worlds in which average humanity habitually dwells. right wielding of this law (controlling energy in the initiatory world of causes) automatically brings about activity, movement, force expression, and right distribution of these forces in the lower three worlds. these are, under the evolutionary law, direct reflections of the three higher worlds of the triadal light and life. motivation, the use of the eye of vision (turned this time by the initiate functioning in the world of causes upon the worlds of human living, and the correct direction of force in cooperation with the hierarchical plan condition all the activities of the initiate working with this law. clearer than this i cannot be. this law of the supplementary seven is conc

cosmic physical plane, and embodies the seven principles of which we know, and all is focussed in and through the individuality of sanat kumara, implemented and energised through the seven planetary centres. the three buddhas of activity (who are also members of the great council) are expressions of the counterparts on cosmic levels of the energies latent in the three permanent atoms in the three worlds of human endeavour. this is again a dangerous parallel to propose for as a symbol it lacks any true analogy. the seven spirits before the throne of god are also members of the council, and each of them is in close rapport and contact with one or other of the seven sacred planets in our solar system, and can thus draw upon the energies which they embody. it will therefore be apparent to you

t of a very high order. the cycle of suffering is nearing its close, and we shall later see when the fourth ray again swings into full objective activity a recurrence of the arts on a turn of the spiral far more exalted than any lately seen. e. the fifth great secret underlying the purpose of sanat kumara is related in a peculiar sense to the cyclic manifestation of all that is found in the three worlds of human evolution. it concerns that which is working slowly into manifestation through the medium of the lower concrete mind as it controls desire and brings substance and matter into conformity with the divine thought along this line. the sumtotal of the highest phases of human thinking along all lines, materially affects what appears on the physical plane in all the kingdoms of nature, w

the mystery disappears. g. the final phase of the divine purpose is the most difficult of all to indicate, and when i say indicate, i mean exactly that, and nothing more definite and clear. does it mean anything to you when i say that the ceremonial ritual of the daily life of sanat kumara, implemented by music and sound and carried on the waves of colour which break upon the shores of the three worlds of human evolution, reveal in the clearest notes and tones and shades the deepest secret behind his purpose? it scarcely makes sense to you and is dismissed as a piece of symbolic writing, used by me in order to convey the unconveyable. yet i am not here writing in symbols, but am making an exact statement of fact. as beauty in any of its greater forms breaks upon the human consciousness, a

some idea of how abstruse is the teaching conveyed in the rules for initiates. the understanding and the expressing of the four rules for applicants, as demonstrated by the disciple now functioning in a group, can all be summed up in the word: being. having said that, what does it mean to you? being, per se, can only be grasped by those who have "come alive" monadically, who function in the three worlds of the spiritual triad with even greater positivity than the highly advanced personality functions in the three worlds of human evolution; and who have grasped somewhat the purpose for which sanat kumara has come into being and through directed livingness is working out his intention. we can now take up the four major injunctions given to the initiated disciple as he prepares to work under

ALICE BAILEY THE LABOURS OF HERCULES

we have seen, the urge to begin. this may express itself simply as the urge to take form, to become involved in matter; or it may reverse the process and focus itself in the urge to achieve liberation from form, and the emergence of the soul from the prison of the form nature. then this urge is followed by the consequent urge to create, that activity of the deity which results in the formation of worlds of expression and satisfies his desire to incarnate in a solar system, and to begin the great [33] life cycle of the universe. it may be likewise the urge to individual creation, of the soul to take a body, or of a human being to create something which shall be specially his own. in ancient accadian days, this sign aries was called that "wherein the sacrifice of righteousness was made" or t

. the place of his abode is known as hell, the domain of hades. unto prometheus, o hercules, you are asked to be a savior. go down into the depths, and there upon the outer planes release him from his suffering" having heard and understood, the son of man who was also a son of god, embarked upon this quest, and passed through gate the tenth. downward, ever downward, did he travel into the binding worlds of form. the atmosphere grew stifling, the darkness steadily more intense. and yet his will was firm. this steep descent continued long and long. alone, yet not all alone, he wandered on, for when he sought within he heard the silvery voice of the wisdomgoddess, athena, and the strengthening words of hermes. at length he came to that dark, envenomed river called the styx, a river that the s

AN INTRO TO STUDY OF THE KABALAH

lent book "the doctrine and literature of the kabalah" by arthur e. waite, 1902; and one in french by adolph franck, 1889, which is more discursive and gives fewer details. many points of the teaching of indian systems of religious philosophy are not touched on by the hebrew system, or are excluded by differences of a fundamental nature: such as the cosmogony of other worlds, unless the destroyed worlds of unbalanced force refer to these; the inviolability of law, as karma, is not a prominent feature; reincarnation is taught, but the number of re-births is limited generally to three. some small part of the kabalistic doctrine is found in the jewish talmud, but in that collection of treatises there is some grossness that is absent from the true kabalah; such are the theories of the debaseme

concealed of the concealed ones; in his symbols he is knowable although he is unknowable. white are his garments, and his appearance is as a face, vast and terrible in its vastness. upon a throne of flaming brilliance is he seated, so that he may direct its flashing rays. into many thousand worlds the brightness of his face is extended, and from the light of this brightness the just shall receive worlds of joy and reward in the existence to come. within his skull exist daily a thousand myriads of worlds; all draw their existence from him, and by him are upheld. from that head distilleth a dew, and from that dew which floweth down upon the worlds, are the dead raised up in the lives and on the worlds to come" the god of the kabalah is "infinite existence: he cannot be defined as the "assemb

intellectual, moral, and sensuous (neglecting malkuth, the material body, thus connecting the kabalah with mental and moral philosophy and ethics. by three lines again we consider the sephiroth to be divisible into four planes, upon each of which i have already said you must conceive the whole ten sephiroth to be immanent. by a series of six lines we group them into seven planes referable to the worlds of the seven planetary powers, thus connecting the kabalah with astrology (w. gorn old has recently published a volume called "kabalistic astrology) to each sephira were allotted in briah an especial archangel, and in yetzirah an army of angels; these connect the kabalah with talismanic magic. there is also a close relation between the old kabalistic theology and alchymy; each sephira of as

BLAVATSKY H P ANTHROPOGENESIS

he valley of pain. their leader, the flying dragon, having drunk of the forbidden ambrosia, fell to the earth with his host (kings. in the zend avesta, angra mainyu (ahriman, surrounding himself with fire (the "flames- vide supra) seeks to conquer the heavens* when ahura mazda, descending from the solid heaven he inhabits, to the help of the heavens that revolve (in time and space, the manifested worlds of cycles including those of incarnation, and the amshaspends "the seven bright sravah" accompanied by their stars, fight ahriman, and the vanquished devas fall to the earth along with him (acad. des inscrip, vol. xxxix, p. 690; see vendidad, farg. xix, iii) in the vendidad the daevas are called "evil-doing" and shown to rush away "into the depths of the world of hell" or matter (47) this i

by the seven vases in the temple of the sun, near the ruins of babion in upper egypt; the seven fires burning continually for ages before the altars of mithra; the seven holy fanes of the arabians; the seven peninsulas, the seven islands, seven seas, mountains, and rivers of india; and of the zohar (see ibn gebirol; the jewish sephiroth of the seven splendours; the seven gothic deities, the seven worlds of the chaldeans and their seven spirits; the seven constellations mentioned by hesiod and homer; and all the interminable sevens which the orientalists find in every ms. they discover. what we have to say finally is this: enough has been brought forward to show why the human principles were and are divided in the[[vol. 2, page] 604 the secret doctrine. esoteric schools into seven. make it

s train of thought on the unscientific euhemerization of the powers of nature in ancient creeds, he pronounces a condemnatory verdict upon them in the following terms "science, however, makes sad havoc with this impression of sexual generation being the original and only mode of reproduction* and the microscope and dissecting knife of the naturalist introduce us to new and altogether unsuspected) worlds of life" so little "unsuspected" indeed, that the original a-sexual "modes of reproduction" must have been known- to the ancient hindus, at any rate- mr. laing's assertion to the contrary, notwithstanding. in view of the statement in the vishnu purana, quoted by us elsewhere, that daksha "established sexual intercourse as the means of multiplication" only after a series of other "modes" whi

BLAVATSKY H P COSMOGENESIS

the man-plant called saptasarma. 4. it is the root that never dies; the three-tongued flame of the four wicks. the wicks are the sparks, that draw from the three-tongued flame shot out by the seven- their flame- the beams and sparks of one moon reflected in the running waves of all the rivers of earth. 5. the spark hangs from the flame by the finest thread of fohat. it journeys through the seven worlds of maya. it stops in the first, and is a metal and a stone; it passes into the second and behold- a plant; the plant whirls through seven changes and becomes a sacred animal. from the combined attributes of these, manu, the thinker is formed. who forms him? the seven lives, and the one life. who completes him? the five-fold lha. and who perfects the last body? fish, sin, and soma. 6. from t

enomenal, not everlasting, nor, in truth, even sempiternal. it is coeval and[[vol. 1, page] 120 the secret doctrine. coexistent with the one life "secondless" but as a manifestation it is still a maya- like the rest. this "world of truth" can be described only in the words of the commentary as "a bright star dropped from the heart of eternity; the beacon of hope on whose seven rays hang the seven worlds of being" truly so; since those are the seven lights whose reflections are the human immortal monads- the atma, or the irradiating spirit of every creature of the human family. first, this septenary light; then (c) the "divine world- the countless lights lit at the primeval light- the buddhis, or formless divine souls, of the last arupa (formless) world; the "sum total" in the mysterious la

efficient constantly used in mathematical tables (the value of, pi, the geometrical figures standing here for numerical figures. according to the general philosophical teachings, this ring is beyond the region of what are called nebulae in astronomy. but this is as erroneous a conception as that of the topography and the descriptions, given in puranic and other exoteric scriptures, about the 1008 worlds of the devaloka worlds and firmaments. there are worlds, of course, in the esoteric as well as in the profane scientific teachings, at such incalculable distances that the light of the nearest of them which has just reached our modern chaldees, had left its luminary long before the day on which the words "let there be light" were pronounced; but these are no worlds on the devaloka plane, bu

nd hardly appreciated as it ought to have been. as a result thereof gratuitous speculations were sometimes indulged in by the european lay-chelas. among such were (a) the "mystery of the eighth sphere" in its relation to the moon; and (b) the erroneous statement that two of the superior globes of the terrestrial chain were two of our well-known planets "besides the earth. there are only two other worlds of our chain which are visible. mars and mercury (esoteric buddhism; p. 136) this was a great mistake. but the blame for it is to be attached as much to the vagueness and incompleteness of the master's answer as to the question of the learner itself, which was equally vague and indefinite. it was asked "what planets, of those known to ordinary science, besides mercury, belong to our system

ne. concretion follows the lines of abstraction; corresponding to the highest must be the lowest; the material to the spiritual. thus, corresponding to the sephirothal crown (or upper triad) there are the three elemental kingdoms, which precede the mineral (see diagram on p. 277 in five years of theosophy, and which, using the language of the kabalists, answer in the cosmic differentiation to the worlds of form and matter from the super-spiritual to the archetypal. now what is a "monad" and what relation does it bear to an atom? the following reply is based upon the explanations given in answer to these questions in the above-cited article "the mineral monad" written by the author "none whatever" is answered to the second question "to the atom or molecule as existing in the scientific conc

to our eye. in a note of damascius (sixth century) on the chaldean oracles, we have a triple evidence of the universality of this doctrine, for he says "in these oracles the seven cosmocratores of the world('the world-pillars) mentioned likewise by st. paul, are double- one set being commissioned to rule the superior worlds the spiritual and the sidereal, and the other to guide and watch over the worlds of matter" such is also the opinion of jamblichus, who makes an evident distinction between the archangels and the "archontes (see "de mysteriis" sec. ii, ch. 3) the above may be applied, of course, to the distinction made between the degrees or orders of spiritual beings, and it is in this sense that the roman catholic church tries to interpret and teach the difference; for while the archa

hirothal tree (see commentary on stanza vi* useless to repeat again that the terms given here are sanskrit translations; for the original terms, unknown and unheard of in europe, would only puzzle the reader more, and serve no useful purpose[[vol. 1, page] 238 the secret doctrine. stanza vii- continued (5) the spark hangs from the flame by the finest thread of fohat. it journeys through the seven worlds of maya (a. it stops in the first (kingdom, and is a metal and a stone; it passes into the second (kingdom, and behold- a plant; the plant whirls through seven forms and becomes a sacred animal (the first shadow of the physical man (b. from the combined attributes of these, manu (man, the thinker, is formed. who forms him? the seven lives; and the one life (c. who completes him? the fivefol

kingdom, and behold- a plant; the plant whirls through seven forms and becomes a sacred animal (the first shadow of the physical man (b. from the combined attributes of these, manu (man, the thinker, is formed. who forms him? the seven lives; and the one life (c. who completes him? the fivefold lha. and who perfects the last body? fish, sin, and soma (the moon (d (a) the phrase "through the seven worlds of maya" refers here to the seven globes of the planetary chain and the seven rounds, or the 49 stations of active existence that are before the "spark" or monad, at the beginning of every "great life-cycle" or manvantara. the "thread of fohat" is the thread of life before referred to. this relates to the greatest problem of philosophy- the physical and substantial nature of life, the indep

was mercury, ruled by the "archangels; then came venus, whose gods were the principalities; the fourth was that of the sun, the domain and region of the highest and mightiest gods of our system, the solar gods of all nations; the fifth was mars, ruled by the "virtues; the sixth- that of bel or jupiter- was governed by the dominions; the seventh- the world of saturn- by the thrones. these are the worlds of form. above come the four higher ones, making seven again, since the three highest are "unmentionable and unpronounceable" the eighth, composed of 1,122 stars, is the domain of the cherubs; the ninth, belonging to the walking and numberless stars on account of their distance, has the seraphs; as to the tenth- kircher, quoting mor isaac, says that it is composed "of invisible stars that c

s about the sacredness of the three types of fire, and the forty-nine original fires[[vol. 1, page] 521 chemical gods. personified by the sons of daksha's daughters and the rishis, their husbands "who with the first son of brahma and his three descendants constitute the forty-nine fires- would be idiotic verbiage and no more. but it is not so. every fire has a distinct function and meaning in the worlds of the physical and the spiritual. it has, moreover, in its essential nature a corresponding relation to one of the human psychic faculties, besides its well determined chemical and physical potencies when coming in contact with the terrestrially differentiated matter. science has no speculations to offer upon fire per se; occultism and ancient religious science have. this is shown even in

BLUE EQUINOX

and the voice, and in the books of it does not mean asceticism in the sense usually understood by the world. the 12th thyr (see the equinox, vol. i, no. 5, supplement) gives the clearest explanation of this phrase. 22. three halls, o weary pilgrim, lead to the end of toils. three halls, o conqueror of mara, will bring thee through three states into the fourth and thence into the seven worlds, the worlds of rest eternal. if this had been a genuine document i should have taken the three states to be srotapatti, etc, and the fourth arhat, for which the reader should consult science and buddhism and similar treatises. but as it is better than .genuine. being, like the chymical marriage of christian rosencreutz, the forgery of a great adept, one cannot too confidently refer it thus. for the .se

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

road impact on the development of language, work methods, and artistic forms. africans and europeans possessed comparable ideas concerning supernatural power, the efficacy of spiritual force, and practitioners who were able to mediate the unseen world. within interracial contexts blacks and whites came to learn of the others f spiritual practices. africans were impacted by popular notions of the "worlds of wonder" that so captivated whites in seventeenthand early-eighteenth-century america, just as they were by evangelical christianity.[16] the correlations between african and european ideas of the supernatural world underscore the fluctuating boundaries between magic and religion that characterized the preindustrial worldviews of both groups. the unstructured and fluid nature of supernatu

ngle condition. as one testimonial exclaimed "there is healing power in the grace magazine and the products is [sic] my doctor. i use them for medicine, and i be healed both soul and body. thank god for that, and for daddy grace, for he is the cause of it all"[44] paralleling the conjure doctors, religious leaders such as mason and grace established their approaches to healing within the cultural worlds of their patients. as religious practitioners, they affirmed and acknowledged the divine sources of their power. and in indianola, mississippi, the anthropologist hortense powdermaker located several sectarian preachers who were known as "voodoo doctors" including a "reverend d" who likewise claimed that his power came from god and that his ability to heal was "learned by listening to the e

baptist faith (princeton: princeton university press, 1988; john blassingame, the slave community\ 171\ plantation life in the antebellum south (new york: oxford university press, 1972, p. 29; dena epstein, sinful tunes and spirituals: black folk music to the civil war (urbana: university of illinois press, 1977, pp. 38.46; on euro- american protestant lore and the supernatural see david w. hall, worlds of wonder, days of judgment: popular black magic page 103 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 religious belief in early new england (new york: knopf, 1989; and richard dorson, america in legend: folklore from the colonial period to the present (new york: pantheon, 1973; newbell niles puckett "religious folk-beliefs of whites and negro

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

, the presidency. once again it is a mentality, a vibratory state, that can be locked into the prison warders frequency. fifteen students a year are hand picked to join the skull and bones. they are selected in their junior year, but only become members in their senior year before they go off into the outside world. they can then continue to secretly promote the aims of the skull and bones in the worlds of politics, business, banking, the media, education, and all the other spheres of influence. fear and the threat of blackmail are weapons the society uses to keep its members in line. part of the initiation ceremony is to lie naked in a coffin with a ribbon tied to their private parts while they masturbate and shout out details of their sexual experiences. i must say i have never seen geor

DION FORTUNE MYSTICAL QABALA

four worlds: atziluth, the archetypal world, or world of emanations; the divine world. briah, the world of creation, also called khorsia, the world of thrones. yetzirah, the world of formation and of angels. assiah, the world of action; the world of matter (see macgregor mathers, the qabalah unveiled) 15. the ten holy sephiroth are held to have each its own point of contact with each of the four worlds of the qabalists. in the atziluthic world they manifest through the ten holy names of god; in other words, the great unmanifest, shadowed forth through the mystical qabala page 19 three negative veils of existence which hang behind the crown, declares itself in manifestation as ten different aspects which are represented by the different names used to denote deity in the hebrew scriptures

er the presidency of shin, the mother of fire. 25. these groupings must be borne in mind, for they aid greatly in understanding the significance of individual sephiroth, for, as we have already pointed out in various connections, a sephirah is best interpreted by its affiliations. chapter ix the ten sephiroth in the four worlds i. we have already noted the division of the sep hiroth into the four worlds of the qabalists, for this is one of the methods of classification much employed in qabalistic thought and of great value when studying evolution. we must remember, however, that the tree is not an arbitrary method of classification, and because a thing is classified under one head in one system it does not mean that it cannot equally properly be classified under another head in another sys

e mysteries. 11. to the four letters of the name are allotted any fourfold mystical classification, and by means of their correspondences we can trace all manner of relationships, and these are very important in practical occultism, as will be seen later. 12. four important fourfold divisions find a place under them, thus enabling us to see their relationships among themselves. these are the four worlds of the qabalists; the four elements of the alchemists; the fourfold classification of the signs of the zodiac and the planets into triplicities, employed by the astrologers; and the four suits of the tarot pack used in divination. this fourfold classification resembles the rosetta stone which gave the key to the egyptian hieroglyphs, for on it were inscriptions in egyptian and greek; greek

oteric symbolism "777" crowley has no such reticence, but gives the system as it is known among initiates. this is the method i propose to [page 74] follow in these pages, for i believe it to be the correct because the correspondences work out without discrepancies, a thing they do in none of the other systems. 8. according to this system, the four suits of the tarot pack are assigned to the four worlds of the qabalists and the four elements of the alchemists. the suit of wands is assigned to atziluth and fire. the suit of cups to briah and water. the suit of swords to yetzirah and air. the suit of pentacles or coins to assiah and earth. 9. the four aces are assigned to kether, the first sephirah; the four twos to chokmah, the second sephirah; and so on down the pack. the four tens being a

ental picture of a symbol, would be in the form of a pentagon coloured in one of the colours of the mars colourscale. mystical qabala page 65 [page 98] 16. the most important forms upon the tree, however, are those associated with the four names of power assigned to each sephirah; with these are associated four colours in which they are conceived to manifest in a symbolic form in each of the four worlds of the qabalists. the highest of these is the god-name, which manifests in atziluth, the plane of spirit, and is the supreme name of power of that sephirothic sphere and dominates all its aspects, whether cosmic, evolutionary, or subjective. it represents the idea underlying the develop ment of manifestation in that sphere; the idea that runs through all subsequent evolution and expresses i

ition to this it must be remembered that what is positive on the physical plane is negative on the astral plane; it is positive again on the mental plane and negative mystical qabala page 89 on the spiritual plane, as is indicated in the twining black and white serpents of the caduceus of mercury [page 132] if this caduceus be placed upon the tree when the tree is marked off to represent the four worlds of the qabalists, a glyph is formed which reveals the workings of the law of polarity in relation to the planes. this is a very important glyph, and yields a great deal to meditation. 29. from this we learn that when the soul is in a female incarnation it will function negatively inassiah and briah, but positively in yetzirah and atziluth. in other words, a woman is physically and mentally

f the essential nature of the elemental force by its polarismg opposite, thus inducing equilibrium. the disruptive force of swords is restored to peace, and the inertia and resistance of earth becomes, when polarised by the influence of chokmah, a balanced rhythm. 41. these four cards indicate the chokmah-force in polarity, that is to say the essential balance of power as it manilests in the four worlds of the qabalists. when they appear in a divination they indicate power in equilibrium. they do not indicate a dynamic force, as might be expected where chokmah is concerned; because chokmah, being one of the supernals, its force is positive upon the subtle planes, and consequently negative upon the planes of form. the negative aspect of a dynamic force is represented by equilibrium, polarit

ome to the consideration of the signiflcanc of the tarot cards associated with netzach. these are the four sevens of the tarot pack. 47. as we are now coming within the sphere of influence of the earth-plane, it may be as well to explain what these lesser cards of the tarot pack represent in divination. they symbolise the different modes of function of the different sephirothic forces in the four worlds of the qabalists. the suit of wands corresponds to the spiritual level; cups to the mental level; swords to the astral plane; and pentacles to the physical plane. consequently, if the seven of pentacles turns up in a divination, it means that the mystical qabala page 161 influence of netzach is playing a part on the physical level. there is an old proverb "lucky in love, unlucky at cards" w

r be done in any sphere of thought. nothing can ever be explained in terms of itself, but only by being resumed in a greater whole. the four elements of the ancients find their explanation in a fifth, the ether, as initiates have always maintained. for it is a doctrine of esoteric philosophy that any four visible states always have their root in a fifth, an invisible state. for instance, the four worlds of the qabalists have their root behind the veils of the unmanifest. it is only by positing this unmanifest fifth, and assigning to it certain attributes deduced from the manifest four as being essential in the prime cause, that we are able to arrive at any understanding of the nature of the four. so do we find in yesod the unmanifest fifth of the four elements of malkuth, the fire of the a

DONALDTYSON CORONZON

tles. they are probably the same word- vovim or vovin is translated by laycock in his complete enochian dictionary as "dragon" the enochian word teloc means "death" therefore a more accurate meaning for teloc-vovim is the death dragon, or perhaps the slaying dragon. aleister crowley linked coronzon to the tenth aethyr of enochian magic. the aethyrs (or aethers or ethers or airs) are dimensions or worlds of spirit arranged in a series of concentric shells, like ukrainian nesting dolls. the outermost sphere is numbered 1, and the innermost that is next to the earthly sphere of the four elements is numbered 30. one call is used to invoke the spirits of all the aethyrs, but the name of each aethyr is inserted into the first sentence of this invocation to differentiate it. the name of the tenth

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nigerian town. berlin: mouton de gruyter, 1989. oosthuizen, gehardus c. the newness of the new age in south africa and reactions to it. in perspectives on the new age, edited by james r. lewis and j. gordon melton. albany: state university of new york press, 1992. parrinder, geoffrey. african traditional religion. london: sheldon press, 1974. reprint, new york: harper, 1977. wellard, james. lost worlds of africa. new york: e. p. dutton, 1967. african architects, order of eighteenth-century masonic order founded in prussia in 1767 by brother von kopper and c. f. koffen, under the auspices of frederick ii. the order was concerned largely with historical research into freemasonry, christianity, alchemy, and chivalry and attracted many distinguished european literary figures of the period. a

h 6:2.3; ephesians 3:10) and the book of enoch. vartan (or vertabied, the thirteenth-century armenian poet and historian, described them under the same terms, but expressly stated: these orders differ from one another in situation and degree of glory, just as there are different ranks among men, though they are all of one nature. this description, and all others resembling it (the twelve heavenly worlds of plato, and the heaven of the chinese, for example, can be understood as landmarks serving to denote the heights human intelligence has reached at various times in the attempt to represent the eternal and infinite in precise terms. seventeenth-century mystic jakob boehme recognized the whole deep between the stars, as the heaven of one of the three hierarchies, and placed the other two ab

as many copies of the book as possible and destroyed them. however, after her death, a new edition was brought out in 1918, from one of the few surviving copies. the new edition included atwood memorabilia and an introduction by walter leslie wilmshurst. sources: atwood, mary ann. a suggestive enquiry into the hermetic mystery. 1850. reprint, new york: arno press, 1976. atziluth one of the three worlds of the kabala; the supreme circle; the perfect revelation. according to eliphas levi, it is represented in the biblical book of revelation by the head of the mighty angel with the face of a sun. aubert, george (ca. 1920) nonprofessional french musical medium who claimed to play the piano under the control of classical composers. his performance was investigated in 1906 by the institut gener

l systems such as the mana of the polynesian islands. it has also been suggested that certain line marks of ground sites indicate gigantic zodiacs (see glastonbury zodiac. sources: michell, john. the view over atlantis. rev. ed. london: abacus, 1976. underwood, guy. patterns of the past. london: museum press, 1969. watkins, allen. alfred watkins of hereford: his life and pioneer work in the three worlds of archaeology, photography, and flour milling, 1855.1935. england: privately printed, 1961. the ley hunter s manual: a guide to early tracks. 1927. reprint, wellingborough, england: aquarian press, 1983. the old straight track. london: methuen, 1925. reprint, london: sphere books, 1974. wilcock, john. a guide to occult britain: the quest for magic in pagan britain. london: sidgwick& jackso

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

er world, lucifer. two was the number of marriage, charity, and social communion. it was also regarded sometimes as an unclean number; in the bible, beasts of the field went into noah s ark by twos. three had a mysterious value as shown in time s trinity. past, present and future; in that of space.length, breadth, and thickness; in the three heavenly virtues.faith, hope, and charity; in the three worlds of man.brain (the intellectual, heart (the celestial, and body (elemental. four signifies solidity and foundation. there are four seasons, four elements, four cardinal points, four evangelists. five, as it divides ten, the sum of all numbers, is also the number of justice. there are five senses; the stigmata, the wounds of christ, were five; the name of the deity, the pentagram, is composed

the discourses, which were models of literary grace. many proofs of spirit identity came through, some of which were years after tabulated and republished by edward t. bennett. morse s physical mediumship was a powerful one. he could demonstrate the fire test and the phenomenon of elongation of the human body. he visited australia and new zealand, edited the banner of light in boston and the two worlds of manchester. the spiritual review (1901.1902) was his own foundation. his mediumship and general propaganda activity was an morrow, felix encyclopedia of occultism& parapsychology. 5th ed. 1056 important factor in the spread and growth of british spiritualism. his daughter, florence, who was clairvoyant from childhood, also developed her abilities as an inspirational speaker. she travelle

ding their aid to human beings in the form of certain national spiritualist association of churches encyclopedia of occultism& parapsychology. 5th ed. 1092 faculties, while those in the astral world are engaged in the creation of form out of the matter that the outpouring of the logos has quickened, hence they form minerals, flowers, and other aspects of nature. these nature spirits of the astral worlds of course have bodies of astral matter, and they frequently form mischievous or other impulses and change the appearance of these bodies. they are just beyond the limits of normal human vision, but many sensitives of more acute vision can see them, while the action of drugs is also believed to make them visible (see also elementary spirits; fairies) nayler, james (ca. 1617.1660) an english

perimentale. nielsson died in 1928. nif an egyptian symbol in the form of a ship s sail widely spread, symbolizing breath (see also egypt) niflheim the region of everlasting cold, mist, and darkness in teutonic mythology. it is situated north of midgard (middle earth.the present human abode, across the river gjol. it was into this region that the god odin banished the goddess hel to rule over the worlds of the dead. the lowest depths are named nastrond. strand of the dead. nightmare possibly deriving from the old english night and mara, a specter, indicating a terrifying dream. it is said to be caused by a disorder of the digestive functions during sleep, inducing the temporary belief that some animal or demon is sitting on the chest. among primitive people it was thought that the afflicti

flesh are merely small portions of one whole. the monad, the divine spark, or individuality, remains the same throughout the whole course of reincarnation and is truly a denizen of the three higher worlds.the spiritual, the intuitional, and the higher mental. in order to further its growth and the widening of its experience and knowledge, however, it is necessary for the monad to descend into the worlds of denser matter.the lower mental, the astral, and the physical.and take back with it to the higher worlds what it learns there. since it is impossible to progress far during one manifestation, the monad must return again and again to the lower worlds. the laws of progress, the laws that govern reincarnation, are those of evolution and of karma. the scheme of the evolution of life decrees t

, circular form familiar to astronomy students. the center is more dense than the fringes. during the process of flattening and due to the initial revolving motion, rings are formed encircling the center. from these rings the planets are formed and later these planets can support human life. the various worlds penetrate each other substantially within the same bounds, with the exception being the worlds of finer texture that extend beyond those relatively more dense. the names of the worlds are: first, the divine world, which has not yet been experienced by man; second, the monadic whence come the impulses that form human beings; third, the spiritual world, which is the highest world humans have experienced; fourth, the intuitional world; fifth, the mental world; sixth, the emotional or as

ourth 2,850, the fifth 5,050, the sixth 9,450, and the seventh 18,250. the sustenance of the body in superphysical states is derived from the atmosphere by inhalation in the ordinary act of breathing; the material for clothing and houses is manufactured; there is a union of sexes in a bond of affection, with no offspring; the animals that live there have previously existed on earth; the spiritual worlds of each planet unite at the seventh sphere; the spheres are built of essences cast off by millions of tons of matter that condense into solid substance and float in space like vast continents, by the operation of centripetal and centrifugal attraction; and the passage from one sphere to the other is effected by gradual refinement of the spiritual body under the effect of the spirit. an impr

. god he regarded as the divine man. spiritually god consists of infinite love, and corporeally of infinite wisdom. from the divine love, all things draw nourishment. the sun, as we know it, is merely a microcosm of a spiritual sun emanating from the creator. this spiritual sun is the source of nature; but whereas the first is alive, the second is inanimate. there is no connection between the two worlds of nature and spirit unless in similarity of construction. the causes of all things exist in the spiritual sphere and their effects in the natural sphere, and the purpose of all creation is that man may become the image of his creator, and of the cosmos as a whole. swedenborg believed that man possesses two vessels or receptacles for the containment of god.the will for divine love, and the

wellyn publishing company of los angeles, california, in 1960 and moved the business to st. paul, minnesota. for a number of years the llewellyn enterprise also included gnostica, a large retail bookstore housed in a 12,000-square-foot former mortuary in st. paul. in addition to publishing a number of popular occult books, llewellyn also issued gnostica magazine (now superseded by llewellyn s new worlds of mind and spirit) and astrology now magazine (discontinued. among the company s prominent publications are the annual moon sign book (established by llewellyn george in 1905) and daily planetary guide. it is now one of the largest wholesale dealers in occult books and products in the united states. weschcke, carl llewellyn encyclopedia of occultism& parapsychology. 5th ed. 1660 weschcke w

dio and television. formerly titled satellite seances, this fund is based upon the idea that mass media provides. an opportunity to show to the world the true facts about life after death and communication. even now, many outside organizations are stimulating their forces to counter-censor or attempt to head off these facts. those in spirit are anxious for us to open wide the door between the two worlds of life. all we have to do is present the facts in the true light. the time is now for unification of world spiritualism. the time is now for spiritualists to step forward confidently and face the 21st century. the time is now for worlds beyond. once these programs are on the air they can attract the support they need to continue through direct appeals to viewers. the nsac worlds beyond fun

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ought of as a cosmic mind in which an infinite number of small face waves 8- f e of ideas can arise from and return to nowhere like a dream, and in which all name and form emanate, manifest, and dissolve. in the qabalah, the lord hvhy is the immense i-ness that knows itself as pure being in the unmanifest supernal realm, and pervades everything from elohim down to the lowest creature in the lower worlds of manifestation. this supreme, unifying i-ness is worshipped in christianity as christos, in islam as allah, and in the tantras as the divine mother kali. it is worshipped in hinduism as ishvara, in tibetan buddhism as vajradhara or avalokiteshvara, in taoism as the divine mother kwan yin, and in the polynesian kahuna tradition as the goddess pele.9 an individual with this level of awarene

that there are equivalent words for sufi terminology in persian, arabic, and turkish. the sufis have their own version of the tree of life, names for the four worlds, terms for the various bodies or shells, and terms for states (hal) and stations of consciousness (maqam) that correspond closely to those in the mystical qabalah. the name for the divine presence dwelling among embodied souls in the worlds of matter, for instance, is called shekhinah in the qabalah and sakinat in sufism. it is also used in the qur an (surah 2:249) in the same context as it is found in torah shmoth 24:22, when referring to the divine presence residing between the kerubim over the ark of the covenant. the doctrines identified earlier as dualism, qualified non-dualism, and pure non-dualism are differentiated in

torah vayiqra( and he called, torah b midbar( in the wilderness, and torah doverim( words. most religious jews regard the present version of the written hebrew torah to be a faithful copy of an original penned by master mosheh. they therefore regard every one of the 304,805 letters and their crownlets, and every word in the order that it appears in the scrolls to be the manifestation in the lower worlds of the unmanifest supernal torah (torah qadmah).1 by contrast, few biblical scholars and specialists in ancient languages share this assessment. in their view, linguistic analyses and other factors support the argument that the version that we have is a patchwork quilt containing words and phrases from a variety of languages from different periods, with threads dating back into deepest anti

sections of this chapter, the core teachings of the mystical qabalah that constitute its worldview are presented in detail' 8: h" 2: 2 2:e 8#'4 8 ,4 '0' the mystical qabalah describes the roots of the tree of life as an ultimate, negatively existent substratum of pure being that is self-conscious and all blissful. it is described as negatively existent in relation to the positively-existent four worlds of the tree of life. the three roots of the tree are named: e ayn(]ya lit. nothing; pronounced ai-n as in nine, e ayn sof([vc ]ya lit. without end, or endless; pronounced sof as in sofa, and e ayn sof or (rva [vc ]ya lit. endless light, or light of the endless; pronounced or as in oar. but these are only distinctions in human thought. the negatively existent absolute being, or shall we say

eils of illusion appearing as planes of existence (see figure 3.5 on page 89. these planes are unmanifest in the most sublime world of atziluth (emanation. the attributes of the ayn are reflected in this mirror as the immense i-ness of small face as the creator, sustainer, and destroyer of the universe. the energy of consciousness of small face manifests the planes of existence in the lower three worlds of b riyah (creation, yetzirah (formation, and asiyah (making, activity. like sefiroth crown/above and foundation/below, the two central sefiroth knowledge/first and beauty/last emanate as a pair, and represent two opposite stations in the consciousness of this small face iness. when the immense i-ness is centered in sefirah knowledge/ first, it has the singular awareness that i am nothing;

gate on the way of the saint. these gates are not usually seen in tree diagrams. 2 f #5 composite tree' 8: h" 2: 2 2:e 8% hvhy, 6' 7 the single most important name of small face in the hebrew religion is yhvh hvhy. it is with this name that most mystical qabalistic meditation and magical rituals are performed. the four letters yod y heh h vav v heh h correspond respectively to the four qabalistic worlds of atziluth (world of emanation, b riyah (world of creation, yetzirah (world of formation, and asiyah (activity or making. the relationship between vast and small face is perfectly displayed in the name hvhy. the name hvhy portrays the active (sexual) tantric union between masculine (yang) and feminine (yin) aspects of vast and small face in the upper and lower worlds. the yod y and upper h

ubtle. as previously mentioned, the principal source for the yosher (lit. upright, straight, firm) form of the name hvhy is the sh ir qoma in the sefer raziel hagadol. in branch 3 of the etz hachayyim, luria synthesizes a meditation image in which the sefirothic pattern of the tree is superimposed upon the yosher (see figure 5.7 on page 149. in branch 10, luria introduces the allusion of the four worlds of emanation, creation, formation, and making as curtains (partzufim, and the tree of life as the internal structure and bones of the/ 8( c& a! a 1+ 8 a. 6 7( 1# 9 a< a 4< 1# f) a 0) 6! 1 .6)a l 6 a( e a# 8 6& 3 e 6: a" 1/ 6! 1 .6)a c& 8) a% 3' 8: h" 2: 2 2:e 8% ancient of days. in conjunction with this, luria offers a meditation image in the form of five sets of ten concentric circles that

dgenerated universes, face turns toward face and the universe vanishes like waking up from a dream. consciousness thereby automatically moves into the neshamah haneshamah (soul of the soul, merging with the negatively existent witness states of vast face in the roots of the tree. in the qabalah, the unmanifest witness states of vast face are called alef worlds, in distinction to the manifest beyt worlds of small face. hence, we see that torah b reshith, the zohar, the sefer yetzirah, and the qur an all begin with words whose first letter is beyt.26 the station in the roots of the tree is also called the world of the yechidah (singularity. therefore, the secret of secrets is what men can neither know nor comprehend, nor can they apply their rules of science to it. 27 the head (rosh, sar) of

t (sabbath) is celebrated as the holy wedding day of the lord hvhy king messiah, most precious and enduring, with his divine bride shekhinah, queen of the universe. in the well known words of rabbi yitza aq luria, lekah dodee likraht kalah penay shabat neqabalah( come, my beloved, to meet the bride, face sabbath to receive )6 during the regular days of the week, queen mother shekhinah wanders the worlds of illusion in exile. she is described as dressed in rags, lamenting her separation from her beloved husband, while nurturing her children in the valley of shadows. but, when shabat comes, the worlds are filled with the% e2 2 e" 2' 8: h 2" light and love of king messiah, who comes to receive his bride (kalah) and transform the children into angels. shekhinah belimah (hmylb hnyks, intangible

hich comes from the sifra detzniyutha involving nine strands of convoluting names emanating from the letter alef. beard of vast face: an image which comes from the sifra detzniyutha involving nine strands of convoluting names emanating from the letter ayin. before-the-world sequence: form of the taoist trigram tree from the shuo qua. correlates with the qabalistic tree of perfection. beyt worlds: worlds of manifestation in small face. bhakti (sanskrit: devotion: unconditional love for a small face chosen ideal in hindu yoga system. 0' 8: h" 2: 2 2:e 8% bhava (sanskrit: mood: spiritual mood toward one s chosen ideal e.g. child to the lord as one s divine mother or father, servant to the lord as one s divine master, parent to the lord as one s divine child, friend to the lord as the dearest

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ticism. he makes the link with neoplatonism by identifying (as ficino had also done) the angelic world with what the philosophers call the intelligible world. the highest of the three worlds is called "by the theologians angelic, and by the philosophers, intelligible; then comes the celestial world, and last the sublunar world which we inhabit.2 he then goes on to draw the parallel with the three worlds of the cabalists, which moses represented symbolically when he divided the tabernacle into three parts.3 particularly in the third book of the heptaplus pico devotes himself to assimilating the doctrines of the "ancient hebrews" to those of dionysius. here he repeats the thomistic definitions of the functions of the 1 merchant of venice, v, i. 2 pico, de hominis dignitate, heptaplus, etc, e

's world-view is vitalistic, magical; his planets are animated beings that move freely through space of their own accord like those of plato or patrizi. bruno's is not a modern mind by any means."3 to this it may be added that, as we have just seen, bruno's acceptance of copernican earth movement was based on magical and vitalistic grounds, and that, not only the planets, but also the innumerable worlds of his infinite universe move through space like great animals, animated by the divine life. he. made his affirmation that the universe is infinite; that it consists of an immense ethereal region; that it is like a vast sky of space in whose bosom are the heavenly bodies. that the moon, the 1 thomas digges, a perfit description of the caelestiall orbes, first edition in 1576. on digges and

t, bruno's de magia is based on agrippa's de occulta philosophia and follows in the main the general cadres and classifications of the subject which agrippa had laid down. yet there are also some very significant differences. it will be remembered that agrippa's book is divided into three parts, on elemental magic, celestial magic, and supercelestial or religious magic, corresponding to the three worlds of the cabalists. these 1 cabala, dedication (dial, ital, p. 837. 2 op. lat, i l l, pp. 395 ff. and 653 ff. both these works are in the noroff manuscript. they will be mentioned again later on in the context of bruno's career in germany (see below, p. 317. 3 a. corsano, ii pensiero di giordano bruno, pp. 281 ff. 262 giordano bruno and the cabala divisions are also perceptible in bruno's de

FULLER J F C SECRET WISDOM OF THE QABALAH

and destination, and the holy one, blessed be his name! turns it into service h. 6 these worlds were formless, gbecause the sacred aged had not as yet assumed his form h, the king and queen as opposite sexes, gand the master was not yet at his work h. 7 by the word gmaster h is meant adam qadmon, the human form which deity must of necessity assume. it was, therefore, after the destruction of the worlds of the kings of edom that the latens deitas was able to assume a secret wisdom of the qabalah page 50 balanced form in the fourth and material world. thus the zohar says: the holy one, blessed be he, created and destroyed several worlds before the present one was made, and when the last work was nigh completion, all the things of this world, all the creatures of the universe, in whatever ag

ough the intensity of their friction. to illustrate this by a scientific example: suppose that the universe were composed of the gases oxygen and hydrogen which had been created by electrolysing water; then the messianic act would consist in destroying this universe so that it might be replaced by the water out of which it had been formed. to carry this illustration further: suppose that the four worlds of the qabalistic cosmology are represented by ice, water, steam, and gas, and that their final state is called electricity, or complete dematerialization (no-thingness; then the ultimate object of the messianic act is to re-establish this nirvana. symbolically, this potent mystery is depicted in the eucharist, or high mass, in which the bread and the wine are transmuted into the body and b

ht; then they were flatter, now they are rounder. each new philosophy opens like a fairy-tale, for man is ever, and of necessity must be, a wondering child. there is a man or a woman and a wishing-ring. an unannihilatable atom of magic. the ring is turned and man sees something which does not exist, but which is so remarkable that he persists that it does exist. he is for ever creating the hollow worlds of the kings of edom. today we laugh at qabalistic learning. why? because it is out of place and out of time. tomorrow we shall laugh at the scientific theories of today and for similar reasons. if the universe is really fourdimensional, and certainly it appears to be so, then we are living not on a sphere but on the skin of a secret wisdom of the qabalah page 66 hypersphere which we can on

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

d not, of course,commithimself to a specific belief:there are, broadly speaking,twotheories based on the acceptation of the facts after ninety per cent of the alleged phenomena have been removed from the consideration.oneof these has determinedthatcertain organizations ofmankindcan,owingto some psychological or psycho-physiological peculiarity, become the mediums ofcommunicationbetweenman and the worlds of unseen intelligence, usuallythatworldwhichthesametheorypeopleswithdisembodiedhumanspirits.thealternativeexplanationsets aside the ideathatthereisany operation of intelligence outsidethatof the person designated as the medium, and concludes that the phenomenawhichtake place in his presence are theproductofhisownpsychic nature externalised; so to speak. between these theories it isnotneces

an occult construction, and in similar manner the fellowship of the rosy cross was mystical,butunlike its predecessorin that it waswhollymystical; and, although based upon the kabbalah, it was also wholly christian, as laiddowninits constitution:'themode of interpretation in respectofkabalistic tradition is a christian mode.'thefellowship was divided into four orders that corresponded to the four worlds of kabbalistic symbolism, and as the members progressed from grade to grade so they also passedfrom world to world.theprogression was asfollows:the0=0gradeofneophyte, and1=10gradeofzelator (corresponding to the sephirahofmalkuth on the treeoflife) were in the worldofaction (assiah) and comprised the first order.thenext three grades,of2= 9 theoreticus; 3= 8' practicus; and 4= 7 philosophus;

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ng a. complete interpretationofthe seen and unseen universes. during his advancement from neophyte to philosophus, the student must learn not only the names, natures and attributions of the ten sephiroth of the kabbalistic tree of life, but alsothe'twenty-two paths on the tree, the correct attribution of the tarot trumps to the hebrew alphabet and the nature and colour correspondences of the four worlds of the kabbalah. he had further to learn about alchemical symbolism, angelicandelemental spirits, geomancy and tarot divination, and was required to construct the badge of admission-heavy with sym255bolism-foreach grade as he entered it. on a more practical level the student learned the pentagram ritual. this was used both for invokingelemental spirits and for banishing them; it was also th

f their particular attributions.thereversal of cards 8 andii,strength and]ustice, has frequently been blamed on a. e. waite, who was the first to publish such an attribution, but he took it from the original '3=8 grade of practicus side lectureno.2',on thetarottrumps,which was the work of mathers himself. other members con255 cerned themselves with relating the four suits of the tarot to the four worlds of the kabbalah.theresulting wealth of corres255 pondences between the minor arcana, planetary symbolsand the. ten sephiroth was entered, together with the meanings of the cards, on large cards which were then used for instructional purposes.therewas, in theory, no end to the speculation and magical activity open to the adepts of the golden dawn, but human memory has its limits (the secret

GILBERT THE MAGICAL MASON

nes; and one in french by adolph franck, which is more discursive and less thorough. these works should be read by every beginner. many points of the teaching of the 'secret doctrine' are not at all touched on by the hebrew system, or are excluded by differences of a fundamental nature: such are the cosmogony of other worlds, or of our own in earlier rounds, than the present (unless the destroyed worlds of unbalanced force refer to these; the inviolability of law, as karma, is not a prominent feature; and the number of rebirths is limited generallyto three. some small part of the kabalistic doctrine is found in thetalmud,but in this collection of treatises there is a grossness that is absent from the true kabalah and the esoteric eastern system: such are the theories of the debasement of m

th a quaternary of noah, with his three sons, shem, japhet, and ham, who peopled the four quarters of the ancient world.thelater kabalists referred the four letters ihvh again to the human relations of father, mother, son and daughter, and to birth, life, death and resurrection: the four letters also to the river of eden, euphrates, hiddekel, gihon and pison, and the four spheres of creation, the worlds of atziluth, briah, yetzirah, and assiah. grseco-roman mythology had four rivers in itshell-styx,acheron, cocytus and phlegethon. in this matter of rivers, w.j. colville ends an analogy with four parts of the arterial system of the human body: springing from the heart is first the innominate artery feeding the right side, then the left carotid artery, then the left sub-clavian, and lastly t

GILBERT THE SORCERER AND HIS APPRENTICE

ves are the terms of transition, as the material world is the term of transition standing midway between the divine world, which is above and the world of demons which is below. the 3, which is supernal, and the 4, which is human, constitute together the 7 principles, the higher triad, and the lower tetraktys, symbolised by the triangle above the square. and again, these are divided into the four worlds of the kabala; and not only so, but each of the four worlds (so say the kabalists) has its 10 sephiroth, and each of those sephiroth is again subdivided into 10 sub255 sephiroth, if one might so say, as each of our seven principles has its septenary. thus we get in each world 10 sephiroth, each containing 10 sub- sephiroth, that is 100 in each, or 400 in all; and 400 made up the number of t

GNOSTIC HANDBOOK

we will explain in some detail later what gnostic dualism really is and, bluntly, it isn t what most people think) the various realms that exist can be understood as planes, dimensions, realities, locales or worlds, depending on what perspective you may wish to take. the gnostic tradition tends to use the gnostic theosophic model which offers seven planes. there are other models such as the four worlds of the kabbalah and the more complex valentinian scheme of some thiry aeons. we are not stating one is more correct than the other, we have simply chosen one model from within our tradition to expound. together all models illustrate the multi-faceted nature of reality, the earth being only one plane within a larger picture. there can be many views of such a structure, ranging from alternati

rtaken in the chamber of the king and queen were rites of rebirth whereby the pharaoh became identified with the solar sphere. he mediated the energies of the logos and hence accelerated the positive current and sublimated or transformed the negative. the sun like the planets and zodiac was a doorway between the spiritual and physical worlds and hence emanated forces from the pleroma and from the worlds of the archons. during the rite of rebirth the pharaoh left his body and traveled through the heavens. he journeyed through the realms of the planets and zodiac using passwords, gestures and codes, only after successfully passing the spheres could he then navigate through the great barrier and enter the pleroma. this ritual form was connected to the egyptian astro-gnosis and involved the ph

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

intuitional plane. it is the dimension where the forces and archetypes take creative solidity and manifest. on a human level, it is the dimension of high level intuition and cosmic awareness. the plane of the divine spirit and the plane of the life spirit are equivalent to the kabbalistic world of briah. traditionally the alpha event caused the fall of everything below the world of atziluth. the worlds of briah, yetzirah and assiah all contain mixtures of light and darkness. however, it is in the desire and the physical planes that the dialectic has gained the most influence. the plane of thought this is also known as the mental plane. here the flood of energy takes the form of reason and thought, the ground plane are formulated and laid. gnostic theurgy page 29 the desire plane the desir

rae; provided the framework by which the cultures grew and spread throughout the world, creating on its way western civilisation. however, still there was little opportunity for individual salvation and redemption. the festivals and traditions offered some experience of the divine, but a more immediate expression of the teachings was necessary. the early traditions provided a process by which the worlds of light revealed themselves to man, by the time of jesus they had evolved to a point where a full restoration of the original mystery teachings was mandatory. the various essene and druidic teachings had become too mixed with related national and cultural factors and hence a clear revelation of truth was required. jesus as a pre-existent spirit- the arch-angel michael, took human form so h

GOETIA LUCIFERIAN

riumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the dreams of those unwilling to grow and become in the light of the serpent-angel. by air and dream we enter the circle 4 5 the preliminary definition of magick& black magick it is significant to explain the definitions within the contex

GOLDEN DAWN RITUALS ZAM22

let therefore the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master, and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and of darkness; come and obey my will; serve and fear me. i bind even ye to help me in the worlds of the magic of light. i bind ye by the curse of rwbg \yhla and by the power of lamk, and by the overwhelming powers of hrwbg. by the awful curse of, djp, and the o of the letter c. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this a talisman and tremble, for the powers of the divine ones are in it. look ye

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

re of ancient egyptian deities, in the book of the law they are transformed into the forces basic to the present aeon. the androgynous lam= 24= god but also now (or won. lam, as we note elsewhere in this book, is the prototype of the modern gray alien. both beings carry the implication of divine victory of the androgynous god. interestingly, aia aziz (65, 2 meade layne is a major link between the worlds of magick and contacteeism, as we amply demonstrate in this volume. through bsrf he developed in the 1940s the first major ufo trance contact group. he had been a member of the famous occult society of the inner light, and in the late 1950s introduced future new aeon english qabalist frater damon to the work of frater achad, who made the first major analysis of the cipher of the book of the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

while the cross is the infinitely small (however, sometimes their roles are seen reversed. when seen in tor, they usually symbolize the concept of extension in space. 213 lin, looking at the formless the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! aleister crowley, aha after your experiences in tor you will be ready for the 22nd aethyr, un. this is the aethyr of the void. un marks the first stage in the mystical state called samadhi. here the beginning of form can be seen looking downward as a sense of extension in space while the beginning of the formless can be seen looking upward. the aethyr of

GREY W G CONDENSATION OF KABBALAH

the scheme of life instead of remaining inert observers and endurers. eventually kabbalism extended into almost every field of esoteric experimentation. theurgy and talismanic magic became incorporated into its curriculum as also did astrology and other arcane activities. the 22 trumps of the tarot cards were well aligned with the paths of the tree, and the numbered cards coincided with the four worlds of the ten spheres. thenceforth the tree became a sort of storage system for all the esoterica of our western inner tradition. it has since turned into a major symbol representing practically every variety of our occult specialist studies, with the possible exception of the neo-paganmovement which usually finds it too formal and complex. once the connections of the tarot with the tree had b

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

roperties of light by considering it as a wave and others by considering light as a particle. we may thus gain new insight into the nature of demons by considering the averse forces as subjective forces within the psyche of the magician. these complexes exist beyond the threshold of consciousness, beyond the light of reason so to speak, in the darkness of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, b

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

eloved hierophant of the r.c [12] robert fludd robert fludd (1574-1637. english physician, mystic philosopher, and rosicrucian apologist. fludd wrote the brief apology for the fraternity of the rosy cross and other treatises wherein he zealously defended the rosicrucians of his time [13] isaac newton sir isaac newton (1642-1727).english natural philosopher and rosicrucian. newton, a genius in the worlds of physics and mathematics, put forth concepts which had a revolutionary impact on science [14] jacob boehme jacob boehme (1575-1624).german mystical philosopher and rosicrucian. boehme was the author of aurora, a book which inspired ecclesiastical opposition, but provided a profound influence on later philosophical thought [15 [16] above- the plaza and fountain, this view was taken from th

HANDBOOK OF EGYPTIAN MYTHOLOGY

manity and the gods. this period corresponds with the time span of pharaonic history. gods and goddesses mainly communicated with people through temple rituals, oracles, or dreams, though deities might still be encountered beyond the boundaries of the black land. most humans could only enter the divine realm by dying, but stories were told of priest-magicians who had the power to pass between the worlds of the living and the dead. the king was responsible for upholding the divine order in the world of the living. failure to obey the laws of maat could lead to periods of chaos. these only ended when a new royal champion of maat arose. the gods might intervene in history by fathering such hero-kings. once the gods had withdrawn, humanity had to play an active role, through ritual and ethical

ove the deserts, and huge flocks of migratory birds passed overhead or wintered in the south of the country. many egyptian deities had bird forms, but flocks of birds were used as a symbol of chaos. in some egyptian creation myths, a bird was the first living being. the heavens could be imagined as a cosmic hawk. many spells claimed to bestow the power to fly to the celestial realm or between the worlds of the living and the dead. the ba, the egyptian concept that is closest to western ideas about the soul, could be shown as a human-headed bird. birds were traditionally hunted with throw sticks or nets. there was a birdcatcher god, who was the son of the marsh goddess. migrating birds were probably seen as foreign invaders, and large flocks could strip fields and orchards bare. this may be

truggles of horus and seth under linear time in mythical time lines. horus argued his father s case before the divine tribunal led by geb or the sun god ra. osiris is granted sovereignty over the dead and horus over the living. horus, the devoted son, becomes the prototype for all funerary priests when he performs a series of rituals to raise up osiris. he also becomes an intermediary between the worlds of the living and the dead. horus is shown in the book of the dead presenting deceased souls before the throne of osiris. the reign of horus as king of egypt was considered the model for all subsequent reigns. the semidivine kings who came after him in mythical history were called the followers of horus. in a few magical texts a scorpion goddess called ta-bitjet is called the wife of horus

HINE P OVEN READY CHAOS

images& situations, repackaged for modern tastes, which is a cue to start going on about star trek. more people are familiar with the universe of star trek than any of the mystery religions. it s a fairly safe bet that more people are going to know who mr. spock is, than who know who lugh is. the star trek universe has a high fantasy content, and seemingly few points of contact with our everyday worlds of experience. yet star trek is a modern, mythic reflection of our psychology. the characters embody specific qualities- spock is logical, sulu is a often portrayed as a martial figure, scotty is a master builder, and kirk is an arbitrator, forever seeking resolution of conflict through peaceful means. as we get into the star trek universe, we find greater depth and subtlety. we find that t

HP LOVECRAFT A DARK LORE

copied an oral ritual among the swamp cult-worshippers his men had arrested, he besought the professor to remember as best he might the syllables taken down amongst the diabolist esquimaux. there then followed an exhaustive comparison of details, and a moment of really awed silence when both detective and scientist agreed on the virtual identity of the phrase common to two hellish rituals so many worlds of distance apart. what, in substance, both the esquimaux wizards and the louisiana swamp-priests had chanted to their kindred idols was something very like this: the word-divisions being guessed at from traditional breaks in the phrase as chanted aloud "ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn" legrasse had one point in advance of professor webb, for several among his mongrel pri

he box, but was held suspended by means of a metal band around its centre, with seven queerly-designed supports extending horizontally to angles of the box's inner wall near the top. this stone, once exposed, exerted upon blake an almost alarming fascination. he could scarcely tear his eyes from it, and as he looked at its glistening surfaces he almost fancied it was transparent, with half-formed worlds of wonder within. into his mind floated pictures of alien orbs with great stone towers, and other orbs with titan mountains and no mark of life, and still remoter spaces where only a stirring in vague blacknesses told of the presence of consciousness and will. when he did look away, it was to notice a somewhat singular mound of dust in the far corner near the ladder to the steeple. just why

nt top, whilst later he found himself clutching the rungs of a ladder built into the wall, and fumbling his uncertain way upwards towards some region of intenser stench where a hot, searing blast beat down against him. before his eyes a kaleidoscopic range of phantasmal images played, all of them dissolving at intervals into the picture of a vast, unplumbed abyss of night wherein whirled suns and worlds of an even profounder blackness. he thought of the ancient legends of ultimate chaos, at whose centre sprawls the blind idiot god azathoth, lord of all things, encircled by his flopping horde of mindless and amorphous dancers, and lulled by the thin monotonous piping of a demoniac flute held in nameless paws. then a sharp report from the outer world broke through his stupor and roused him t

her a shock. of course they might be fraudulent, for others besides myself had read the monstrous and abhorred necronomicon of the mad arab abdul alhazred; but it nevertheless made me shiver to recognise certain ideographs which study had taught me to link with the most blood-curdling and blasphemous whispers of things that had had a kind of mad half-existence before the earth and the other inner worlds of the solar system were made. of the five remaining pictures, three were of swamp and hill scenes which seemed to bear traces of hidden and unwholesome tenancy. another was of a queer mark in the ground very near akeley's house, which he said he had photographed the morning after a night on which the dogs had barked more violently than usual. it was very blurred, and one could really draw

y who had killed himself. i found myself faced by names and terms that i had heard elsewhere in the most hideous of connections- yuggoth, great cthulhu, tsathoggua, yogsothoth, r'lyeh, nyarlathotep, azathoth, hastur, yian, leng, the lake of hali, bethmoora, the yellow sign, l'mur-kathulos, bran, and the magnum innominandum- and was drawn back through nameless aeons and inconceivable dimensions to worlds of elder, outer entity at which the crazed author of the necronomicon had only guessed in the vaguest way. i was told of the pits of primal life, and of the streams that had trickled down therefrom; and finally, of the tiny rivulets from one of those streams which had become entangled with the destinies of our own earth. my brain whirled; and where before i had attempted to explain things a

seem so. probably this world seemed just as terrible to the beings when they first explored it in the primal age. you know they were here long before the fabulous epoch of cthulhu was over, and remember all about sunken r lyeh when it was above the waters. they ve been inside the earth, too- there are openings which human beings know nothing of- some of them in these very vermont hills- and great worlds of unknown life down there; blue-litten k n-yan, red-litten yoth, and black, lightless n kai. it s from n kai that frightful tsathoggua came- you know, the amorphous, toad-like god-creature mentioned in the pnakotic manuscripts and the necronomicon and the commoriom myth-cycle preserved by the atlantean high-priest klarkash-ton "but we will talk of all this later on. it must be four or five

HP LOVECRAFT FROM BEYOND

few, and our notions of surrounding objects infinitely narrow. we see things only as we are constructed to see them, and can gain no idea of their absolute nature. with five feeble senses we pretend to comprehend the boundlessly complex cosmos, yet other beings with wider, stronger, or different range of senses might not only see very dif-ferently the things we see, but might see and study whole worlds of matter, energy, and life which lie close at hand yet can never be detected with the senses we have. i have always believed that such strange, inaccessible worlds exist at our very elbows, and now i believe i have found a way to break dawn the barriers. i am not joking. within twenty-four hours that machine near the table will generate waves acting on unrecognized sense organs that exist

errestrial scene much as a cinema view may be thrown upon the painted curtain of a theater. i saw the attic laboratory, the electrical machine, and the unsightly form of tillinghast op-posite me; but of all the space unoccupied by familiar objects not one particle was vacant. indescribable shapes both alive and otherwise were mixed in disgusting disarray, and close to every known thing were whole worlds of alien, unknown entities. it likewise seemed that all the known things entered into the composition of other unknown things and vice versa. foremost among the living objects were inky, jellyfish mon-strosities which flabbily quivered in harmony with the vibra-tions from the machine. they were present in loathsome profusion, and i saw to my horror that they overlapped; that they were semi

HP LOVECRAFT HERBERT WEST REANIMATOR

y s mouth. there followed a few spasmodic muscular motions, and then an audible breathing and visible motion of the chest. i looked at the closed eyelids, and thought i detected a quivering. then the lids opened, shewing eyes which were grey, calm, and alive, but still unintelligent and not even curious. in a moment of fantastic whim i whispered questions to the reddening ears; questions of other worlds of which the memory might still be present. subsequent terror drove them from my mind, but i think the last one, which i repeated, was "where have you been" i do not yet know whether i was answered or not, for no sound came from the well-shaped mouth; but i do know that at that moment i firmly thought the thin lips moved silently, forming syllables which i would have vocalised as "only now"

HP LOVECRAFT THE CALL OF CTHULHU

d copied an oral ritual among the swamp cult-worshippers his men had arrested, he besought the professor to remember as best he might the syllables taken down amongst the diabolist eskimos. there then followed an exhaustive comparison of details, and a moment of really awed silence when both detective and scientist agreed on the virtual identity of the phrase common to two hellish rituals so many worlds of distance apart. what, in substance, both the eskimo wizards and the louisiana swamp-priests had chanted to their kindred idols was something very like this- the word-divisions being guessed at from traditional breaks in the phrase as chanted aloud 'ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn' legrasse had one point in advance of professor webb, for several among his mongrel prison

INTERVIEW WITH ANDREW CHUMBLEY

a potent resurgence with the baptism of fire that accompanied the publication of the toad-book. in 2001, the year in which we issued ars philtron, xoanon was established as a limited company under both myself and daniel schulke, the author of that work. this marked a further consolidation of xoanon as a magical vehicle for reification, augmenting the freedom to move its focus of will betwixt the worlds of men and spirits. the publication of ars philtron marked an extremely important shift; it began to move the focus away from myself as the sole authority in the cultus as it is outwardly perceived. i hope that in forthcoming years, as we publish more and more works by other sabbatic initiates, our readership will begin to comprehend that the cultus has several visionary perspectives and th

ISIS UNVEILED

r. newton in america, and du potet in france, were healing the multitude without the slightest claim to divine intervention. the great discovery of mesmer, which reveals to the earnest inquirer the mechanism of nature, mastered as if by magical power organic and inorganic bodies. but this was not the worst. a more direful calamity for the church occurred in the evocation from the upper and nether worlds of a multi- tude of 'spirits' whose private bearing and conversation gave the direct lie to the moat cherished and profitable dogmas of the church. these 'spirits' claimed to be the actual entities in a disembodied state of fathers, mothers, sons, and daughters, friends and acquaintances, of the persons viewing the weird phenomena. the devil seemed to have no objective existence, and this s

d to whoever remains faithful god will give a magnificent reward' placing the hand below the chin is their sign, perhaps in memory of their vow. all use the double triangles. the brahmins inscribe the angles with their trinity, and they possess also the masonic sign of distress as used in france" from the very day when the first mystic found the means of com- munication between this world and the worlds of the invi^ble host, between the sphere of matter and that of pure spirit, he concluded that to abandon this mysterious science to the profanation of the rabble was to lose it. an abuse of it might lead mankind to speedy destruction; it was like surrounding a group of children with explosive batteries and furnishing them with matches. the first self-made adept initiated but a select few, a

JASMUHEEN THE FOOD OF GODS

ition. in the writing of this book i was initially torn between wanting to present a simple recipe of level 2 nourishment that will guarantee health and happiness for all and at the same time take the divine nutrition controversy. with its gift of level 3 pranic nourishment. a little further into the realm of science. ever since my journey began with this i have intuitively hungered to bridge the worlds of science and metaphysics and i hope that my hunger to do this allows me to fulfill both objectives. however the problem that we still have is that modern day science is still too uninformed to make the necessary assessments within the metaphysical fields. firstly a scientist has to expand their own consciousness to obtain what they need to know and the quantum field needs further explorat

peaceful co-existence among all kingdoms. his motto pax et bonum was an old world greeting meaning peace and all good things. j) someone tuned to the madonna frequency divine love-wisdom channel will be capable of divine communication and hence understand how to bridge the worlds. they will be focused and trained in imprinting the world with some aspect of holistic education such as bridging the worlds of: religion and science; metaphysics and quantum; east and west; tantra and yoga: divine mathematics and divine signs; or bridging more traditional areas such as mainstream medicine and alternative therapies. they may also be in the field of environmental sustainability, resource sustainability, alternative, sustainable energy systems, new financial systems, and any field that provides a b

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

(in our senses) wall of separation (utterly impossible to our possible) which divides living human life (or living possibility) from the life (and the possibility) of the world even next-off this world. not to speak of possibly multitudinous other worlds (or other possibilities, which stretch for all we know to the contrary we know not whither. and these possibilities or metaphysical intelligible worlds of what kind, of what nature, or of what (whether pleasant or unpleasant) character we can conceive not. we understand not what they are; or how they are; or why they are. indeed penetrating down to this truth we know not why we ourselves exist, or what we are. for we that is, the human race are not intelligible. creation is not intelligible. that single word somehow alone covers the whole

KNOWLEDGE LECTURE THREE

ental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and function. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of yhvh. wands to yod, cups to heh, swords to vau, and pentacles to heh (final. these four suits also refer to the four worlds of the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles to assiah. the honours of the tarot pack are, as it were, the vice-gerants of the great name (yhvh, in the qabalistic world to which each suit is referred. they also symbolize father, mother, son, daughter; birth, life, death, resurrection. the fylfot cross the 17 squares out of a square of smaller squares

KNOWLEDGE LECTURE TWO

spirits in love and sympathy, recalling as far as he can their prayer as said in the closing of the zelator grade. let him meditate upon the earth triplicity, visualizing the symbols of a bull--a virgin--a goat which stand for kerubic earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, demons hycu the ten houses, or heavens, of assiah, the material world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tze

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

rresponding opposite forces. these arise in the forms of thought and desire. only when they are overcome can we ascend to the next level and take another step forward on our path. from the above, we can conclude that the range of spiritual forces and senses of the four worlds, assiya- yetzira- beria-atzilut, has a corresponding range of opposite and parallel forces and senses from the four impure worlds of assiya-yetzira-beria-atzilut. movement forward is an alternating process. only after overcoming all the impure forces and obstacles sent to us by the creator, and then asking the creator to reveal himself, thus endowing us with the strength needed to withstand the power of impure forces, thoughts and desires, can we reach the pure stage. from birth, each of us is found in a state where t

ables the world to exist and advance according to the predetermined plan towards the end for which it was created- 238- attaining the worlds beyond 20 the return to the creator in order to implement the divine supervision, and thus allow free choice in man s actions, two systems of governing were created. opposite each positive, pure force there is always an opposing, negative, impure force. four worlds of abya de kedusha (positive) were created, opposed by four negative, impure worlds of abya de tum a (impurity. in our world, the difference between the pure and the impure powers is not apparent, just as there appears to be no difference between one who is spiritually ascending towards the creator and one who does not develop spiritually. we ourselves are not capable of knowing the truth a

n moment. each of these forces is denoted by a particular letter of the hebrew alphabet. that is, each letter symbolizes a spiritual force that governs a certain stage in the worlds abya. but only one force is able to save us and free us from the domain of egoistic desires. that force is the blessing of the creator, denoted by the letter bet. there is no opposite corresponding force in the impure worlds of abya, since the blessing originates from the one and only creator, and there can be nothing equal to him in any impure world of abya. therefore, the world exists only through the blessing of the creator, and only this blessing can illuminate the distinction between good and evil, or more precisely, between that which brings good to a person and that which works to the person s detriment

LAITMAN M THE KABBALAH EXPERIENCE

for. 4. through a special preparation, we may possibly accelerate our ability to sense, analyze, correct and digest the pains of the desire to enjoy. as a result, these go by so quickly that we immediately use them in the opposite way, meaning we turn desires that were meant to give us pleasure into a basis for desires to please the creator. a great part of the kabbalist s journey is spent in the worlds of abya (atzilut, beria, yetzira, assiya, where the kabbalist gradually turns intended and unintended sins into virtues, and thus justifies the works of the creator and his guidance. in these worlds, the system makes it possible to shorten the process significantly. r e a l i t y i n t h e e y e s o f k a b b a l a h q: i read that kabbalah develops the ability to sense the elements of real

nt. t h e m u lt i t u d e o f pa r t z u f i m a n d b o d i e s q: after the breaking of the first man (the collective soul, 600,000 parts were created. why, then, are we so different if each of us forms a similar part of something uniform and whole? a: the vessel, or body of the first man, is comprised of ten sefirot. the whole body of the first man is, or dresses on, the thirty sefirot of the worlds of bya (beria, yetzira, assiya: its head (rosh) in beria, its throat (garon) in the six upper sefirot of yetzira, its body starts from the chazeh (chest) of yetzira, down to the chazeh of assiya, and its legs (raglaim) start from the chazeh through the end of assiya. the characteristics of the sefirot are different from one another and are linked with one another only by the intent for the

situations, to the last and most complete of them, are but future situations of the soul, which will attain them upon its ascent in each degree. from below upward: our world is the world of assiya, which resembles the world of yetzira, which in turn resembles the world of beria, which resembles the world of atzilut. and from above downward, the worlds were created and were copied one by one, the worlds of bya and our world. the torah speaks of what happens in the world of atzilut. the same thing happens in all the spiritual worlds of bya, which are beneath the world of atzilut (of a lesser degree, but on a smaller spiritual scale. and so it is in our world, everything happens as it happens in the world of atzilut. however, this is in another substance, not in the spiritual desire, but in

intent for the creator; the holy vessel, the spiritual vessel, the corrected vessel; the vessel of the soul, which can feel the creator. kabbalah (heb. reception: the science that explains how to gradually receive a complete soul, meaning complete adhesion with the creator. our world: a state lower than spiritual death, below the sensation of the creator. located under the left side of the impure worlds of abya (atzilut, beria, yetzira, assiya. the birth of the soul, acquisition of life: a passage from the sensation of our world, to the sensation of the creator. reincarnation, cycles of life and death: the constant entrance and exit of light in the vessel of the soul, which continues throughout the correction in the worlds of bya. w h at i s l i g h t? q: are the light of the creator, whic

LAITMAN M THE PATH OF KABBALAH

when there is a screen, there is no need for the curtain, because the screen can resist the light. t h e d i v i s i o n o f t h e 1 2 5 d e g r e e s t h at c o n s t i t u t e o u r wa y there are 125 degrees of attainment between our world and the world ein sof. but all we need for our correction is to reach the world of atzilut, meaning the end of the second restriction. we have to cross the worlds of assiya, yetzira, and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our souls consist of five parts: keter, hochma, bina, zeir anpin, and malchut. they are divided by the intensity of their will to receive, and t h e pa t h o f k a b b

nd eynaim (ge, our vessels of bestowal, the desires to give. our spiritual path begins with an ascent above our world. an ascent is a gradual correction of our galgalta and eynaim. by ascending to the world of atzilut, we confirm that our vessels of bestowal are corrected. we cannot correct our vessels of reception. so what can we do? we can gradually raise our vessels of reception (ahp) from the worlds of bya to the world of atzilut. we first raise the ahp from the world of beria, which is the ahp with the least amount of egoism. after that we raise the ahp from the world of yetzira, which are more egoistic, and finally we raise the ahp from the world of assiya, the most egoistic of all vessels. we don t actually correct the vessels/desires, only connect them with their corresponding ge

d of yetzira, which are more egoistic, and finally we raise the ahp from the world of assiya, the most egoistic of all vessels. we don t actually correct the vessels/desires, only connect them with their corresponding ge, and combine them with the altruistic desires. after every correction we receive more light. the correction is called an ascent. there is an ascent from each of the places of the worlds of beria, yetzira, and assiya. the ahp that rise to the world of atzilut are not real desires to receive (vessels of reception, they are not our self, our stony heart. we are incapable of correcting that part. the only part we can correct is a small portion called ahp de aliyah (raised ahp. but no greater correction is needed. as soon as this correction is made, the creator himself will cor

souls receive the light of ein sof through the concealments, they feel as if changes occur in the light. therefore the souls that receive the light are divided into ten degrees, in accordance with the divisions in the concealments. all these concealments are only from the world of beria and below, because only there do the souls that receive from the ten sefirot via the concealments exist. in the worlds of adam kadmon and atzilut, the souls do not yet exist, because there they are only in potential. the ten concealments in the ten sefirot rule only in the worlds of beria, yetzira and assiya. nevertheless, the ten sefirot are considered godliness just as before the first restriction. the only difference in the vessels of the ten sefirot is that in the worlds of adam kadmon and atzilut, they

ed godliness just as before the first restriction. the only difference in the vessels of the ten sefirot is that in the worlds of adam kadmon and atzilut, they are potential vessels, whereas from bya (beria, yetzira, assiya) the vessels of the ten sefirot begin to manifest their covering power and concealment. however, the light in them remains unchanged as a result of the concealments. if in the worlds of adam kadmon and atzilut the souls (who are the receivers) are not revealed yet, then what is the purpose of these vessels of adam kadmon and atzilut, and from whom are they hiding and concealing themselves? the answer is that in the future, when the worlds pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 159 of bya, together with the souls in them, ascend there, th

finitely, and thus become worthy of attaining the purpose of creation. t h e pa t h o f k a b b a l a h 214 if the creator plants the point in the heart, man begins the search for the creator and the root of his soul. the order of correction from below upward is as follows: to receive in order to receive in our world, to bestow in order to receive in our world, to bestow in order to bestow in the worlds of bya, and to receive in order to bestow in the world of atzilut. the entire system of creation is corrected by the world of atzilut. hence, the world of atzilut is also called the world of correction. c h a p t e r 3 .17 t h e wo r l d o f at z i l u t once broken, the screen refined and rose to avi together with the reshimot. the reshimot in the screen demanded to be corrected and to hav

g the four sefirot nhym of zeir anpin. the sefirot gevura, tifferet, and nhym of partzuf malchut are below parsa. hence, when the world of yetzira was created, its first four sefirot dressed the four first sefirot of malchut, while its six lower sefirot came in the place of the bottom six sefirot of beria. the place of bya consists of 30 sefirot. in the future, after the sin of the first man, the worlds of bya descend to this place. the place where the lower six sefirot of yetzira end is called the chazeh of the place of the world of beria. after the breaking of the soul of the first man, that would become the chazeh of beria. after the world of yetzira was created and took its place, malchut of atzilut created the world of assiya. it expanded below the world of yetzira, meaning from the c

the soul of the first man, that would become the chazeh of beria. after the world of yetzira was created and took its place, malchut of atzilut created the world of assiya. it expanded below the world of yetzira, meaning from the chazeh of the place of the world of beria to the chazeh of the world of yetzira. the chazeh of the place of the world of yetzira is called the chazeh of the place of the worlds of bya. in that place the expansion of the worlds of bya stops. below that place there is no light. in that place, from the chazeh of the place of the world of yetzira and under, it is called mador haklipot (the shell section. under it there is the point of this world. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 219 a place (in spirituality) means desire. the poi

b a l a h 220 c h a p t e r 3 .19 t h e f i r s t m a n the first man is a different creation from anything that preceded it. he is the only one that was created from the actual malchut de ein sof, and is therefore the only one that can be called a real creature. he, too, was created by malchut de atzilut, which rose to avi. she (malchut) created partzuf adam ha rishon just as she had created the worlds of bya. consequently, adam ha rishon is always inside the worlds of bya. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 221 the worlds of bya were created standing at avi, and continued down to the chazeh of the place of the world of yetzira, with adam ha rishon contained in them. when born, he was at the height of all three worlds of bya and received from bya the l

t this differed from the first breaking, as after the first reception, an innocent mistake on the part of adam ha rishon, he wanted to receive a second time. this time he was aware that it was a sin (an act of reception in order to receive, but he could no longer stop himself from receiving for self-pleasure. hence, this breaking produced the shells the desires to receive in order to receive. the worlds of bya fell below parsa to their permanent state, from parsa to the end of galgalta. the permanent state is called by that name because there cannot be any lower state than that for the worlds of bya. but they are not fixed in this place; they do have a possibility to go up and back down. besides the descent of bya to their permanent place, as a result of the breaking of adam ha rishon, the

f bya fell below parsa to their permanent state, from parsa to the end of galgalta. the permanent state is called by that name because there cannot be any lower state than that for the worlds of bya. but they are not fixed in this place; they do have a possibility to go up and back down. besides the descent of bya to their permanent place, as a result of the breaking of adam ha rishon, the impure worlds of bya were created as well. they consist of weaknesses and stand opposite bya. because of that, bya are clear of any will to receive and are therefore t h e pa t h o f k a b b a l a h 222 named the holy bya. their opposite worlds are therefore named the impure bya. the impure worlds (shells) are called: esh mitlakachat (erupting fire) opposite the world of beria. anan gadol (great cloud) o

the general sium (end) there are twenty-four sefirot, a space vacant of light. the sixteen sefirot from the parsa to the chazeh of yetzira are called the shabbat zone. it consists of the outskirts of the city plus ten more sefirot from chazeh of beria to chazeh of yetzira. t h e pa t h o f k a b b a l a h 224 every ten sefirot are called 2000 amah (measurement unit. hence the entire place of the worlds of bya is called 6,000 amah, or 6,000 years of the life of the world. the 14 sefirot from the chazeh of yetzira to the sof of galgalta are called the shell section. that is where the shells reside prior to the sin of the first man, but after the sin they become the four worlds of the impure abya. c au s e& c o n s e q u e n c e the four phases of direct light: 1. behinat shoresh: light stem

the light wants to reach under the parsa and fill the vessels of ahp de zon, it encounters the will to receive and rises. the vessels of ge and ahp break together and 320 broken pieces fall below the parsa. the vessels of reception and the vessels of bestowal were mixed in the breaking and created four types of vessels: 1. ge created ge de zon of atzilut. 2. the mixture of ge with ahp created the worlds of bya. 3. the mixture of ahp with ge created the ahp de aliyah (the raised ahp. 4. ahp created the shells, desires to receive in order to receive, unworthy of receiving light. they consist of 32 malchuts, of the 320 parts, which couldn t be corrected before the end of correction (using them to receive in order to bestow. those thirty-two malchuts are called the stony heart. their correctio

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

light shot out into the empyrean, bearing messages and greetings to worlds far away in space. and unmistakably there came a response to this wondrous call- even many responses. strange to us beyond all words in magnetism and in feeling were these replies from other worlds; but that they were replies there was no question. some came from other planets of our system; others just as surely came from worlds of which we at present know nothing. 947. the end of the ceremony was dramatic. the prisms glowed with greater and greater intensity, until the whole figure seemed a mass of living fire, and with a final grand outburst of triumphant song it suddenly swept upwards and vanished- caught up in a chariot of fire like elijah of old. then a hymn was sung, the h.o.a.t.f. solemnly blessed the assemb

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the mental or heaven-world in which the ego functions in his causal body; and at the same time the great ceremony of raising was explained in many layers of interpretation as the descent of the logos into matter, his mystic death and burial, and his rising again to a kingdom without end; and also as the personal descent of the soul into bodies, his resurrection from the death-in-life of the lower worlds of form, and his reincarnation upon earth once more. 157. the s s of the mysteries of osiris were much the same as we have to-day, though the s of g and d was that used in scottish and american workings; but the words were different, being much more positive in character. the f p o f were identical with those we use now, and the g or t is likewise unchanged. 158. the inner mysteries of osir

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

last from his third eye. once set in motion, however, this fire could not be 118 humor stopped, and threatened to destroy the three worlds before the appointed time of the apocalypse. brahma therefore transformed the fire into a fire-breathing mare. the mare s fire, which is inextinguishable, is held in check until the endtime by her residence at the bottom of the ocean. while consuming the three worlds of hindu cosmology, first with fire and then with water, shiva dances the tandava dance in his familiar form as nataraja, lord of the dance. in the words of the kurma purana: when all the gods are consumed by fire, the mountain-born goddess parvati [shiva s consort] stands alone [and] the supreme lord looks at the goddess as he dances the tandava dance. this goddess of supernal felicity in

ion has reached such a nadir that many intelligent people are opting for homeschooling now only because the average parents begin to suspect their children would learn more just by staying home and reading or watching television. it s become an increasingly important plank in the religious right political platform. gordon liddy has advocated it on his syndicated radio show. the home pc has opened worlds of learning possibilities for everyman. learning cds, textbooks, entire mail-order curriculums are now available from publishers recognizing a burgeoning homeschooling market, making it a more accessible option than ever before. the current homeschooling explosion could create some strange bedfellows.not all homeschoolers are christian but they are a strong faction, along with an articulate

LIBER CCXLII AHA

up, is not fooled by words, who takes life lightly in his hand to throw away at will fs command, to know that view beyond the veil. o petty purities and pale, aha! 11 these visions i have spoken of! the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of t

LIBER CXCVII STORY OF SIR PALAMEDES

rikes the steep black ice that leads to the last neck. by her that bore the lord, by what device may he pass there? yet still he moves, ardent and steady, as if the price liber cxcvii 94 of death were less than life approves, as if on eagles. wings he mounted, or as on angels. wings.or love.s! so, all the journey he discounted, holding the goal. supreme he stood upon the summit; dreams uncounted, worlds of sublime beatitude! he passed beyond. the all he hath touched, and dropped to vile desuetude. what lay beyond? what star unsmutched by being? his poor fingers fumble, and all the naught their ardour clutched, like all the rest, begins to crumble. where is the beast? his bliss exceeded all that bards sing of or priests mumble; no man, no god, hath known what he did. only this baulked him.t

LIBER DCCCLX JOHN ST

intelligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. there are countless worlds of wonder unpath fd and uncomprehended.and even unguessed, we doubt not. therefore we set out diligently to explore and map these untrodden regions of the mind. surely our adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with confidence the attention of humanity to this record of my journey. but another set of people will find another disappointm

LIBER LVII

s elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim .one is is she the spirit of the elohim of life. now, we find that before the deity conformed himself thus.i.e, as male and female.that the worlds of the universe could not subsist, or, in the words of genesis (i, 2 .the earth was formless and void. these prior worlds are considered to be symbolized by the .kings that reigned in the land of edom, before there reigned a king over the children of israel.,13 and they are therefore spoken of in the qabalah as the .edomite kings. this will be found fully explained in various parts of this

matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also \lc= peace. 400. the letter t .the universe. it is the square of 20 .the wheel of fortune. and shows the universe as the sphere of fortune.the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of the sephiroth, each of the 10 containing 10 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and 55 [the canon: an exposition of the pagan mystery perpetuated in the cabala as the rule of all the arts; by william stirling. first published anonymously, london: elkin matthews, 1897] 38 liber lviii assiah. these four worlds are themselves attributed to hwhy, which is therefore not the name of a tribal fetish, but the formula of a system. 401. ta .the. emp

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

and 2 (1974: 57.78, and kirsten hastrup, culture and history in medieval iceland: an anthropological assessment of structure and change (oxford: clarendon, 1985. both these authors sought to distinguish the vertical from the horizontal axes, the first manifesting itself in the world tree linking heaven and the underworld, and the second, in the disk of the earth on which asgard, midgard, and the worlds of the giants are located. meletinskij argued that cosmogony and eschatology were distinguished by the axes and that this distinction had a chronological aspect. hastrup described the difference as one of reversibility: events on the vertical axis were girreversible, h for they were fated; those on the horizontal axis were greversible, h in that the balance between gods and giants was so cl

uns abler: et bidrag til de nordiske mythers historie, h arkiv for nordisk filologi 5 (1889: 1.45 (characteristically, he thought the apples were borrowings into old scandinavian, and anne holtsmark, gmyten om idun og tjatse i tjodolvs haustlo cng, h arkiv for nordisk filologi 64 (1949: 1.73, who argued for a background in ritual drama. deities, themes, and concepts 199 ifing river separating the worlds of gods and giants. ifing is known only in vafthrudnismal, stanza 16: ifing is the name of the river that divides for the sons of giants and for the sons of gods the earth; it will run open throughout all ages there will never be ice on the river. a river on which ice will never form is one that runs swiftly and therefore is extremely difficult to ford. ing figure found in the old english r

mbols in the mythology. see also mimir; norns; yggdrasil deities, themes, and concepts 301 utgard (outer-enclosure) where the giants live. this term is actually only attested in snorri sturluson fs account of thor fs visit to utgarda-loki, in the gylfaginning of snorri fs edda, but it fits conceptually with the widely known terms asgard (enclosure-of-the-asir) and midgard (central- enclosure, the worlds of gods and men, respectively. the name utgarda- loki means gloki-of-the-utgards (pl, h and i find attractive the idea that gods and men live in single spaces, whereas the giants are spread about on the periphery of the world. the medieval worldview of our sources conceived of the world as a round disk, with the ocean all the way around it, and snorri in fact says in gylfaginning that the g

nd 1070, adam of bremen says that a large yew tree stands in front of the temple and that it is from the branches of this tree that sacrificial victims are hung. the connection with yggdrasil is obvious: a large tree at the center of the religious landscape. the concept of a gworld tree h is widespread in eurasia, and where shamanism is used the tree is often the path taken by the shaman into the worlds of the spirits. see also bestla; nidhogg, ratatosk references and further reading: a good general discussion of the tree in english is that of hilda ellis davidson, gscandinavian cosmology, h in ancient cosmologies, ed. carmen blacker and michael loewe (london: allen and unwin, 1975, 172.197. meletinskij fs structural analysis of the mythology is to be found in gscandinavian mythology as a

LUCIFERIAN SORCERY

rs, cast your circle in flour, which is a form used by witches of old. the use of flour is also used by various voodoo systems including palo mayombe. upon the creation of the daemon servitor zarabanda one consecrates the area of the nganga or spirit pot with the sigil of this spirit traced in flour on the floor. this activates the area of neither-neither from which the sorcerer walks between the worlds of dream (nightside) and waking (dayside "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee. i walk now the witches sabbat path, reborn under the luciferic shadows and promethean light! cain

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

balder with a mistletoe arrow. with the death of balder, light and joy vanished from the lives of the other deities. heartbroken, the gods gathered to find a method whereby they could resurrect this spirit of eternal life and youth. the result was the establishment of the mysteries. the odinic mysteries were given in underground crypts or caves, the chambers, nine in number, representing the nine worlds of the mysteries. the candidate seeking admission was assigned the task of raising balder from the dead. although he did not realize it, he himself played the part of balder. he called himself a wanderer; the caverns through which he passed were symbolic of the worlds and spheres of nature. the priests who initiated him were emblematic of the sun, the moon, and the stars. the three supreme

rties with the original story, the ring operas, declared to be the grandest tetralogy of music dramas the world possesses, have caught and preserved in a remarkable manner the majesty and power of the original sagas. beginning with das rheingold, the action proceeds through die walk re and siegfried to an awe-inspiring climax in g tterd mmerung "the twilight of the gods" click to enlarge the nine worlds of the odinic mysteries. the nordic mysteries were given in nine chambers, or caverns, the candidate advancing through them in sequential order. these chambers of initiation represented the nine spheres into which the drottars divided the universe (1) asgard, the heaven world of the gods (2) alf-heim, the world of the light and beautiful elves, or spirits (3) nifl-heim, the world of cold an

ery lowest point of the universe. it is to be understood that all of these worlds are invisible to the senses, except midgard, the home of human creatures, but during the process of initiation the soul of the candidate--liberated from its earthly sheath by the secret power of the priests--wanders amidst the inhabitants of these various spheres. there is undoubtedly a relationship between the nine worlds of the scandinavians and the nine spheres, or planes, through which initiates of the eleusinian mysteries passed in their ritual of regeneration. next: the ancient mysteries and secret societies, part three sacred texts esoteric index previous next p. 29 the ancient mysteries and secret societies part three the most famous of the ancient religious mysteries were the eleusinian, whose rites

me who heard mocked and scoffed and went their way, delivering themselves to the second death from which there is no salvation. but others, casting themselves before the feet of hermes, besought him to teach them the way of life. he lifted them gently, receiving no approbation for himself, and staff in hand, went forth teaching and guiding mankind, and showing them how they might be saved. in the worlds of men, hermes sowed the seeds of wisdom and nourished the seeds with the immortal waters. and at last came the evening of his life, and as the brightness of the light of earth was beginning to go down, hermes commanded his disciples to preserve his doctrines inviolate throughout all ages. the vision of poimandres he committed to writing that all men desiring immortality might therein find

correspond to the father foundation. then follow the four triads of the sensible, or material, worlds, of which the first two correspond to the sidereal worlds, g i k and g d e, namely, osiris and isis, sun and moon, indicated by two bulls. they are followed by two triads--the hecatine, lm n, and the serap an, z h q, corresponding to the sublunary and subterranean worlds. these complete the seven worlds of primary genii ruling the natural universe. psellus quotes zoroaster 'the egyptians and the chaldeans, taught that there were seven corporeal worlds (i. e, worlds ruled by the intellectual powers);the first is of pure fire; the second, third, and fourth, ethereal; the fifth, sixth, and seventh, material; the seventh being the one called terrestrial and hater of light, and is located under

of the visible elements) is inhabited by a host of peculiar beings, to whom he has given the name elementals, and which have later been termed the nature spirits. paracelsus divided these people of the elements into four distinct groups, which he called gnomes, undines, sylphs, and salamanders. he taught that they were really living entities, many resembling human beings in shape, and inhabiting worlds of their own, unknown to man because his undeveloped senses were incapable of functioning beyond the limitations of the grosser elements. the civilizations of greece, rome, egypt, china, and india believed implicitly in satyrs, sprites, and goblins. they peopled the sea with mermaids, the rivers and fountains with nymphs, the air with fairies, the fire with lares and penates, and the earth

foliate flowers--the decanates of the zodiac. a human figure kneels below this wreath, playing upon a harp of three strings, for the spirit must create harmony in the triple constitution of its inferior nature before it can gain for itself the solar crown of immortality. the four suits of the minor trumps are considered as analogous to the four elements, the four corners of creation, and the four worlds of qabbalism. the key to the lesser tarots is presumably the tetragrammaton, or the four-letter name of jehovah, ihvh. the four suits of the minor trumps represent also the major divisions of society: cups are the priesthood, swords the military, coins the tradesmen, and rods the farming class. from the standpoint of what court de g belin calls "political geography" cups represent the north

MICHAEL FORD WITCHMOON

in the vial should now be poured within the triangle. the evocation "zazas, zazas natsatanda zazas (3) i evoke thee, shadows of darkness, from the world of shells shall you manifest within this circle and triangle ye shall come in a controlled manner, no act of aggression shall be made unto any of us. by choronzon, guardian of the abyss, thy essence i evoke! send forth thy spawn, which haunts the worlds of shadows. i hereby evoke thee from the tunnels of the undead, the specter, the vampire, the succubus and incubus, move and appear! the gates are open! for my charge is made. manifest within this plane of existence. i offer my blood as a gift to enflesh this belief" you may wish to repeat this evocation several times to assure the mind has aligned with the callings, in order to activate th

MICHAEL W FORD NOX UMBRA

ave either upon the floor a simple table or small cloth to plate a black mirror upon. have one candle (black) behind this mirror. place yourself on the pillow and begin a slow meditation on what you consider a vampyre spirit to be. think about each attribute and then think of yourself in relation to it. then hold the mirror and gaze into it. focus and do not allow your mind to wander. command the worlds of darkness to open to you, and then watch yourself transform. will your flesh and astral body to change and morph into a vampyric form you hold identity with. perceive yourself and remember it. you will change in time. if you find yourself frightened or if other shadow forms touch you, a feeling of weakness occurs you should banish immediately and consider not attempting this again. this m

MORALS AND DOGMA

_victory_ is yahovah-tsabaoth, the column on the right hand, the column _jachin: glory_ is the column _boaz, on the left hand. and thus our symbols appear again in the kabalah. and again the light, the object of our labors, appears as the creative power of deity. the circle, also, was the special symbol of the first sephirah, kether, or the crown. we do not further follow the kabalah in its four worlds of spirits _aziluth, briah, yezirah, and _asiah, or of _emanation, creation, formation, and _fabrication, one inferior to and one emerging from the other, the superior always enveloping the inferior; its doctrine that, in all that exists, there is nothing purely material; that all comes from god, and in all he proceeds by irradiation; that everything subsists by the divine ray that penetrat

telligences of the other worlds, who, like the amshaspands, izeds, and ferouers of the persians are the tutelary guardians of man. in the beginning, all was unison and harmony; full of the same divine light and perfect purity. the seven kings of evil fell, and the universe was troubled. then the creator took from the seven kings the principles of good and of light, and divided them among the four worlds of spirits, giving to the first three the pure intelligences, united in love and harmony, while to the fourth were vouchsafed only some feeble glimmerings of light. when the strife between these and the good angels shall have continued the appointed time, and these spirits enveloped in darkness shall long and in vain have endeavored to absorb the divine light and life, then will the eternal

and furnaces and forges, with fire and steam; midst the noise and whirl of swift and bright machinery, and abroad in the silent fields, man was made to be ever working, ever experimenting. and while he and all his dwellings of care and toil are borne onward with the circling skies, and the splendors of heaven are around him, and their infinite depths image and invite his thought, still in all the worlds of philosophy, in the universe of intellect, man must be a worker. he is nothing, he can be nothing, can achieve nothing, fulfill nothing, without working. without it, he can gain neither lofty improvement nor tolerable happiness. the idle must hunt down the hours as their prey. to them time is an enemy, clothed with armor; and they must kill him, or themselves die. it never yet did answer

rtant individual for whose convenience and even luxurious ease and indulgence the whole universe was made. on one side it has shown us an infinite universe of stars and suns and worlds at incalculable distances from each other, in whose majestic and awful presence we sink and even our world sinks into insignificance; while, on the other side, the microscope has placed us in communication with new worlds of organized livings beings, gifted with senses, nerves, appetites, and instincts, in every tear and in every drop of putrid water. thus science teaches us that we are but an infinitesimal portion of a great whole, that stretches out on every side of us, and above and below us, infinite in its complications, and which infinite wisdom alone can comprehend. infinite wisdom has arranged the in

by the word, nothing that is written is lost. only those things which men cease to understand no longer exist for them, at least as word; then they enter into the domain of enigmas and mystery. the mysterious founder of the christian church was saluted in his cradle by the three magi, that is to say by the hieratic ambassadors from the three parts of the known world, and from the three analogical worlds of the occult philosophy. in the school of alexandria, magic and christianity almost take each other by the hand under the auspices of ammonius saccos and plato. the dogma of hermes is found almost entire in the writings attributed to dionysius the areopagite. synesius traces the plan of a treatise on dreams, which was subsequently to be commented on by cardan, and composes hymns which migh

ruscating, effected the points, so that their sparkling should smite the eyes like lightning. then he combined diversely the single points, until _letters_ were fashioned thereof, in the similitude and image of those wherewith the blessed had set forth the decrees of his wisdom. it is not possible to attain to an understanding of the creation of man, except by the mystery of letters; and in these worlds of the infinite is nothing, except the letters of the alphabet and their combinations. all the worlds are letters and names; but he who is the author of all, has no name. this world of the covering [or _garment--vestimenti [that is, the circular vacant space, with the vestiges of the removed light of the infinite still remaining after the first contraction and compression, is the _inmost_ c

e held in the kabala to have been originally contained in each other; that is, kether contained the nine others, hakemah contained binah, and binah contained the last seven. for all things, says the commentary of rabbi _jizchak lorja, in a certain most abstruse manner, consist or reside and are contained in binah, and it projects them, and sends them downward, species by species, into the several worlds of emanation, creation, formation, and fabrication; all whereof are derived from what are above them, and are termed their out-flowings; for, from the potency which was their state there, they descend into actuality. the introduction says: it is said in many places in the sohar, that all things that emanate or are created have their root above. hence also the ten sephiroth have their root a

ul enough to supply them with the proper quantity of fire, and to combine them according to their natural weight. ten parts of air make one of water; ten of water, one of earth; and ten of earth, one of fire; the whole by the active symbol of the one, and the passive symbol of the other, whereby the conversion of the elements is effected" the allusion of the ritual, here, is obviously to the four worlds of the kabalah. the ten sephiroth of the world briah proceed from malakoth, the last of the ten emanations of the world aziluth; the ten sephiroth of the world yezirah, from malakoth of briah; and the ten of the world asian, from malakoth of yezirah. the pass-word of the degree is given as _metralon, which is a corruption of metatron, the cherub, who and sandalphon are in the kabalah the ch

according to what is said in isaiah"_who makes the light and creates the evil" but the evil was at first occult, and could not be generated and brought forth, except by the sinning of the first adam. wherefore he determined that the numerations first emanated, from benignity downward, should be destroyed and shattered by the excessive influx of his light; his intention being to create of them the worlds of evils. but the first three were to remain and subsist, that among the fragments should be neither will, intellectual, power, nor the capacity of intellection of the divinity. the last seven numerations were _points, like the first three, each subsisting independently, unsustained by companionship; which was the cause of their dying and being shattered. there was then no love between them

other law of nature is there any margin left for oscillation of disobedience. only the primal will of god works in the material world, and no secondary finite will. there are no exceptions to the great general law of attraction, which binds atom to atom in the body of a rotifier visible only by aid of a microscope, orb to orb, system to system; gives unity to the world of things, and rounds these worlds of systems to a universe. at first there seem to be exceptions to this law, as in growth and decomposition, in the repulsions of electricity; but at length all these are found to be special cases of the one great law of attraction acting in various modes. the variety of effect of this law at first surprises the senses; but in the end the unity of cause astonishes the cultivated mind. looked

MOTTA MARCELO THE COMMENTARIES OF AL

ey can be so sympathetic that the manifestations are not likely to clash. it is not enough to have a partner of the passive type who bleats "thy will be done--that ends in contempt, boredom and distrust. one wants a passion that can blend with one's own. where this is the case, it does not matter so much whether the mental expression is syndromic; it is, indeed, better when two entirely different worlds of thought and experience have led to sister conclusions. but it is essential that the habit of mind should be sympathetic, that the machinery should be constructed on similar principles. the psychology of the one should be intelligible to the other. social position and physical appearance and habits are of far less importance, specially in a society which has accepted the law of thelema. t

ONYX TABLET OF SET

individuality, one apprehends an additional consciousness distinct from the forces of the objective universe and interacts with it. the initiation of each priest and priestess is a function of this interaction, and so their beings and persons are sacred. but incumbent upon such initiates is the responsibility to "translate" this intensely personal experience into thoughts, words, and deeds in the worlds of initiated and non-initiated humanity that has not been so consecrated. thus the wisdom of set shall continue to inspire, ennoble, and elevate humanity towards its eventual freedom from the prison of objective/universal inertia and entropy. below such vast aspirations, the priesthood must not seek to particularize the will of set into the incidental give-and-take of human interaction. hum

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

m the primal desire the sefirot of igullim circles the sefirot of yosher upright adam kadmon primal man (ratzon l ratzon) malchut and keter keter of atzilut, atik yomin& arich anpin (pleasure& desire) the enclothement of atik in arich binah comprehension hitbonenut contemplation& analysis da at concentration abba& imma (father& mother) the world of tohu chaos the world of tikkun rectification the worlds of akudim, nekudim& brudim the three lines of the sefirot of yosher the inner keter of atzilut inclusion& subdivision the enclothement of arich anpin into abba& imma (from desire to thought) the thirteen attributes of mercy influence from the two mazalot notzer& v nakeh the "arms" of arich anpin become enclothed in abba& imma intellect influenced by netzach, hod& yesod of arich anpin the th

mposed etc. the vessel integrates something of each sefirah. this being the case, they all find expression in it. this allows all the sefiros to coexist within the desire for the same act. in addition, because it integrates all of them, it is powered by the desire for all of them to find expression. this allows for a complete expression of all the qualities in a settled and fulfilling manner. the worlds of akudim, nekudim and brudim now, the two levels of the world of tohu, plus the level of the world of tikkun correspond to the three world of akudim, nekudim and brudim. these terms, which mean "bound "speckled" and "splotched, have their source in the torah account of how lavan (leah and rachel s father) tried to swindle yaakov out of the wages due him for tending lavan s flock. after wor

ed and do not interconnect to work in conjunction as a unified system. the large splotches (brudim) represent the level of partzuf, in which the sefirot are recognizable as distinct qualities, but nonetheless, unite and connect to work in conjunction as a unified system. this is comparable to the merging of many specks into one large splotch. now, though these three levels refer to the particular worlds of akudim, nekudim and brudim, generally speaking only two worlds are mentioned, the world of tohu and the world of tikkun. these correspond to the worlds of akudim and brudim which correspond to the aspects of nekudah and partzuf, as mention above. when the worlds of tohu and tikkun are referred to in such a way, nekudim is regarded to be a level within tohu. the three lines of the sefirot

includes two opposites. the light of the action, its intent, is for the food, but the action itself is its opposite, in that he moves away from the food. it is specifically because of this that he gets the food. the raw desire of the other animal, on the other hand, is too overpowering, and it is therefore unable to objectively analyze the situation. the above example gives clear insight into the worlds of tohu (chaos) and tikkun (rectification. it is only in tikkun where compromise and inclusion of two opposites can take place. it is therefore specifically in tikkun where there are subdivisions of each sefirah into ten and those into ten, infinitely subdividing in order to make it possible for any number of combinations of inclusion and compromise to exist. however, in tohu only ten indiv

t in the essence of his soul, the thought descends further and further through all the above levels until it finally comes out in revealed thought, enclothed in the emotions of the heart, which is called leah. these three levels, thought, speech and action, are also included on the level of leah, as explained (generally speaking, these three levels of thought, speech and action, correspond to the worlds of briyah (creation, yetzirah (formation) and asiyah (action. thought corresponds to the world of creation, as mentioned above that thought is like a creation of something from nothing. speech corresponds to the world of formation, and of course, action corresponds to the world of action. from an even broader, more general perspective, adam kadmon is called "the man of creation (adam d briy

of binah, chessed of binah, gevurah of binah, tiferet of binah, netzach/hod of binah, yesod of binah and malchut of binah. these sefirot of binah are known as the eight kings of tohu. they are called the eight kings of tohu because the torah states "and he reigned and he died etc" in reference to the kings of the edom, the descendents of esav, yaakov s twin brother. these twins represent the twin worlds of tohu (chaos) and tikun (rectification. esav, was a wild and impulsive man, while yaakov was "a wholesome man who dwelt in tents" while esav was off stealing, killing and raping, thus embodying the world of tohu (chaos, yaakov was busy acquiring wisdom and perfecting his character, thus embodying the world of tikun. the eight kings of edom are therefore referred to as the kings of tohu, r

o the faculty of speech and action, because the speech of a king is tantamount to an action. if a king commands something with his mouth, it happens, as stated "dvar melech shilton (the word of the king rules. the sefirot of malchut from the above, we may now understand how malchut of atzilut which is "the end of all levels (sof kol dargin) is g-d s desire and pleasure to be king over the created worlds of briyah, yetzirah and asiyah (creation, formation and action. now, in order for this kingship to be realized, there must be a tzimtzum and a separation between atzilut and the created worlds. this is called a masach (screen, and will be discussed later. from the above, we may also gain insight into the statement in sefer yetzirah that "the beginning is bound up with the end, and the end i

dog eats the same food, it will turn into a dog. the combinations of these letters come from malchut of atzilut. this will now be explained. the combinations of each of the six days of creation correspond to the six emotional sefirot of malchut of atzilut. for example, the combinations of the first day "yehi ohr (let there be light, correspond to the aspect of influencing kindness (chesed) to the worlds of briyah, yetzirah and asiyah (creation, formation and action. in contrast, the combinations of the second day "yehi rakiya (let there be a firmament) correspond to an influence of gevurah etc (each of these qualities is the source for a millennium of influence to the created worlds of briyah, yetzirah and asiyah, as stated "one thousand years is like a day etc" the six thousand years of t

the reason for this is because atzilut itself is still totally bound up with the essence, and is therefore still considered to be part and parcel of the infinite world of total g-dliness. furthermore, just as chochmah is called "ain (nothingness) and binah is called "yesh (somethingness, this applies likewise, to the world of atzilut relative to the lower worlds which follow it. in contrast, the worlds of briyah, yetzirah and asiyah generally correspond to thought, speech and action. briyah corresponds to thought, yetzirah corresponds to speech and asiyah corresponds to action. as was explained before, it is only in these realms of thought, speech and action, where "somethingness" arises. being that binah represents comprended thought, it is called yesh (somethingness. likewise, the six e

ed yesh (somethingness. likewise, the six emotions are felt emotions of the heart, and malchut is the "revealed world" of action or speech. therefore, they too are in the realm of somethingness (because of this sense of somethingness, it is in these three worlds that evil arises, as will be explained later) the masach screen, between atzilut and briyah we will now explain the chaining down of the worlds of briyah, yetzirah and asiyah (creation, formation and action. however, we must first understand the partition between atzilut and briyah. this partition is called the masach (screen. it is stated that malchut of atzilut breaks through the screen, thus becoming the keter of briyah (this was explained earlier that the influence from the malchut (speech) of the upper world becomes the motiva

alone, as explained above on the verse "i havayah have not changed. this is also the explanation of the verse "havayah is one, and his name is one (the name is bound up with the bearer of the name (as mentioned before, adam kadmon, is called the general man of briyah. this being the case, ohr ein sof would be called the general man of atzilut) the world of briyah creation we will now explain the worlds of briyah, yetzirah and asiyah, which are called the three "garments" of thought, speech and action. all the principles necessary to understand these three worlds were explained above. all that remains is for the student to apply them to these worlds. from this point, the details will be given in shortened form due to the constraints of this book (with g-d s help there will be subsequent bo

ments, chambers, and unifications etc. so too in briyah all these matters apply. however, as mentioned before, there is no comparison between atzilut, which in general corresponds to chochmah, and briyah which in general corresponds to binah. one who understands this will be able to contemplate and understand the relationship between these worlds. the world of yetzirah- formation now, just as the worlds of atzilut and briyah arose in g-d s simple and essential desire (ratzon hapashoot, so too, yetzirah arose in his simple essential desire. from malchut of malchut of briyah is drawn atik and arich of yetzirah (the pleasure and desire for the world of formation. here too, there is a masach between briyah and yetzirah just as there is between atzilut and briyah. in other words, just as there

n of the world of yetzirah (malchut of yetzirah. as mentioned before malchut is the letters and vessels for the light. therefore, malchut of yetzirah is the letters of actualization and revelation of the light of the world of yetzirah. therefore, malchut of yetzirah is the source of the actual existence of the souls and angels of the world of yetzirah. the world of asiyah- action now, just as the worlds of atzilut, briyah and yetzirah arose in his simple essential desire (ratzon hapashoot, so did the world of asiyah. from malchut of malchut of briyah is drawn atik and arich of asiyah (the pleasure and desire for the world of action. here too, there is a masach between yetzirah and asiyah, just as there is between atzilut and briyah and briyah and yetzirah. in other words, just as there is

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

irely to the world of beriah [the torah then proceeds to discuss] the elevation of the [seven] kings [of edom] that died, for as is known, remnants of these gkings h exist in every world. as we have discussed previously, the seven kings of edom who are all referred to as having ruled and died allude to the midot of tohu whose vessels broke. the sparks of tohu gfell h into the subsequently created worlds of tikun (the four mentioned above, the most sublime elements remaining in atzilut, the less refined falling to beriah, the even less refined falling to yetzirah, and the least refined falling to asiyah. this is the mystical meaning of the next verse, gthe earth was without form and void, h referring to the shattering of the vessels. we must therefore read this verse as if the verb were in

ersion of tohu in which all the sefirot could relate to each other harmoniously. the first elements to be rectified were the refuse and gshells, h just as we see that the shell develops before the fruit. a vessel void of its light is an empty shell. the broken vessels of the sefirot of tohu, which broke because of their excessive selfhood and judgement, fall and became the gevil h embedded in the worlds of tikun. these elements were not gevil h in the sense of being sinister; they simply expressed non-g-d-consciousness and selfhood. as such, they became an absolutely necessary and crucial element in the creation of the subsequent worlds, for in order for there to be free choice, there must be an element of gevil, h i.e, non-g-d-orientation available as an alternative to holiness. this aspe

r level of the world of asiyah, it is still no more than a nefesh. this soul is called gthe nefesh of atzilut, h or gthe canaanite slave-girl. h the five levels of the soul, in ascending order, are nefesh (active soul, ruach (emotional gwind h or gspirit h, neshamah( gbreath h of life, chayah( gliving being h, and yechidah( gunique one h. in general, these five levels are associated with the five worlds of asiyah, yetzirah, beriah, atzilut, and the keter of atzilut, respectively. in particular, however, each of the five levels exists in each of these worlds. thus, one can possess, in addition to the basic level of nefesh of asiyah, a ruach of asiyah, etc. but since these are all aspects of asiyah, they are all considered, generally, on the level of nefesh. these gsouls h or glevels of soul

n] a nefesh from malchut [of atzilut, a ruach from tiferet [of atzilut, a neshamah from binah [of atzilut, or a chayah from chochmah [of atzilut [we see that chayah is related to chochmah, for] about it it is written, gand wisdom enlivens those who possess it. h5 this was the level of the soul of moses. the process of ascending the ladder of divine consciousness and service leads through the four worlds of asiyah (behaviorism, action, yetzirah (emotional involvement, beriah (intellectual involvement, and atzilut (subsumission of the self into the reality of g-d. once in the world of atzilut, the soul is no longer termed a gservant h of g-d but has so merged with divinity that it is termed a gson h of g-d.6 this is the level of divine consciousness that defines a tzadik. within this level o

us associated with the 6 emotions (midot, literally gmeasures h of space) that anatomically make up the gbody h of g-d, the partzuf of z feir anpin. although the patriarchs are associated with the three primary midot (chesed-gevurah-tiferet, the sons of jacob, the heads and progenitors of the tribes, are associated with the midot as a whole, particularly as they are projected onto the three lower worlds of beriah, yetzirah, and asiyah. for the tribes are [twelve] letter vav fs, and the numerical value of vav is 6, such that the numerical value of 12 vav fs is 72, for as we said, the 72-name is associated with the torso. in summary, the urim v ftumim together manifest the full sefirotic development, from the pre-intellect (keter) through the intellect (chochmah and binah) and the emotions (

name elokim is composed of five letters. the number of possible permutations of a five-letter word is 5= 5 x 4 x 3 x 2 x 1= 120. all these 120 permutations are manifest in the gback h of binah [of atzilut. the principle manifestation of the name elokim is in binah. corresponding to them, there are another 120 permutations manifest in [the back of] malchut [of atzilut; these descend into the lower worlds of beriah, yetzirah, and asiyah, as we have explained elsewhere. the fact that the name elokim is plural seems to indicate that it is a double-phenomenon; therefore the number of its permutations is doubled in a mirror-manifestation project downward out of atzilut. as we know, the task of malchut is to descend out of atzilut and become the consciousness of the lower worlds. by means of this

1256. 1 exodus 37:1. 2 these three names are names of angels. it is customary not to pronounce names of angels (unless these names are also used for people, e.g, michael, gabriel, raphael, etc. the arizal on parashat vayakhel (2) 400 akatriel= 662, metatron= 314, sandalfon= 280; 662+ 314+ 280= 1256. as mentioned previously, these three angels are the personifications of the consciousnesses of the worlds of atizlut, beriah, and yetzirah, respectively. the tablets inside the three arks were [a manifestation of] the name havayah of the world of atzilut. i.e, the open divine consciousness manifest throughout the entire world of atzilut .which becomes enclothed in the worlds of beriah, yetzirah, and asiyah [this is alluded to by the fact that] the numerical value of these three names elokim tog

said to have been as if gthrough a transparent lens, h while that of all the other prophets is said to have been as if gthrough a nontransparent lens, h i.e. either a cloudy pane or a mirror. this simply indicates that the inferior prophecy of the other prophets was transmitted through the sefirah of malchut; they experienced divinity as it has been funneled into creation (specifically, the three worlds of beriah, yetzirah, and asiyah. moses, in contrast, experienced divinity directly (i.e, as it is manifest in the world of atzilut before being channeled through malchut. the arizal now explains how gthe filling of the filling of the name adni may be done in two ways h: this is, however, only if the letter yud is omitted from the spelling of the letter tav (like this: tav-vav. if, however

just a physical child is born of its parents. and just as the parents (and particularly the mother) must rear and educate the new child, nukva of z feir anpin of any particular world is entrusted with the task of disseminating the light, or consciousness, of its world into the worlds below it. inasmuch as all three lower worlds (beriah, yetzirah, and asiyah) share the common denominator of being worlds of independent consciousness, they may be grouped together and be considered to have emerged as a group from the gwomb h of nukva of z feir anpin of atzilut. since the three lower worlds then assume the role of the recipient vis-a-vis atzilut.in that they are intended to absorb as much as possible of the consciousness pertaining in the world of atzilut.they are considered feminine and it ma

r things first. first of all, just as there are four worlds.atzilut, beriah, yetzirah, and asiyah.in the realm of holiness, so are there four impure worlds. the atzilut of impurity is also known as kelipat nogah, the gshiny shell, h which although not holy, is not entirely evil either. it is neutral, and whatever is part of it can be assimilated into holiness if utilized properly. the lower three worlds of impurity are the three entirely impure shells, which cannot be assimilated into holiness. in the world of atzilut, there are shells only opposite the backs of z feir anpin and its nukva. there is thus evil at the level of z feir anpin and nukva, but not at the level of abba and ima. in the idealized world of atzilut, evil cannot attack the intellect (abba and ima. this is because the obj

a. in the world of yetzirah, there are shells oppposite the backs of abba, ima, z feir anpin and nukva. in the world of asiyah, there are shells opposite all five partzufim: arich anpin, abba, ima, z feir anpin, and nukva. thus, in the world of asiyah, all facets of the personality are susceptible to the inroads of evil. as we have explained elsewhere, there are five partzufim in each of the four worlds of the realm of holiness. every partzuf has associated with it seven palaces, in which exist the ten sefirot of that partzuf. a gpalace h is, in this context, simply a setting in which the sefirot may operate. furthermore, we have also explained that these palaces are in fact twice seven: seven male palaces and seven female palaces. just as the female fs full stature extends only as high as

ntrast, is the experience of self. the insight of chochmah is evaluated and analyzed in the context of the individual fs personal world-view he has developed during his life. if this is done in an evil context, there is no redeeming element that could make the experience holy. azazel signifies samael and the nukva of the luminous [shell, which are positioned opposite z feir anpin and nukva of the worlds of beirah, yetzirah, and asiyah. since [they receive the binah-goat] they are happy. samael and nukva of the three lower worlds receive the evil binah of the level of atzilut. since [chochmah and binah of the evil z feir anpin of atzilut] are called ggoats h.as mentioned in the zohar10.z feir anpin and nukva of the luminous [shells] of beriah, yetzirah, and asiyah, their children, are calle

ly realm from the evil realm. when a person transgresses a prohibition [this neutral realm] serves to complete the three evil shells of his evil inclination, and becomes completely evil itself. this is his punishment for transgressing a prohibition. when an element of the luminous shell is given over to the three completely evil shells, it gcompletes h them into a unit of four, mirroring the four worlds of holiness. this reinforcement of his inner evil, making it a power more difficult to reckon with, is the truest punishment for evil behavior. as the sages say, gone mitzvah leads to another mitzvah, and one sin leads to another sin. h15 now, on yom kippur, g-d commanded us and permitted us through his good will to send samael one goat, which comprises good and bad [elements, as stated abo

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

arth spirits in love and sympathy, recalling as far as he can their prayer as said in the closing of the zelator grade. let him meditate upon the earth triplicity, visualising the symbols of a bull-a virgin-a goat-which stand for kerubic earthmutable earth-cardinal earth. for the above terms consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are <125> atziluth, archetypal-pure deity. nl??ll briah, creative-archangelic. 7n'lx yetzirah, formative-angelic. 71'y' assiah, action-matter, man, shells, demons. 7'wy the ten houses, or heavens, of assiah, the material world are: 1. primum mobile, rashith ha gilgalim. p9?1?27 vwnl 2. sphere of the zodiac, mazloth. m?m 3. sphere of saturn, shabbathai 'hllaw 4. sphere of jupi

ts are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and operation. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of tetragrammaton thus- sceptres or wands to ,yod cups heh swords vau pentacles heh (final) the four suits also refer to the four worlds of the qabalists thus- sceptres to atziluth cups briah swords yetzirah pentacles assiah 68 the golden dawn: volume i book one the honours of the tarot pack are, as it were, the vice-gerants of the great name, in the qabalistic world to which each suit is referred. they also syrnbolise father, mother, son, daughter, birth, life, death, resurrection <131> the fylfot cross the 17 squares out o

th is in kether but after another manner. for downwards through the four worlds the malkuth of the less material will be linked unto the kether of the more material. from the synthesis 614 the golden dawn: volume lv book eight of the ten corruscations of the aour (light) proceedeth the influence unto eheieh, the kether of atziluth. and the connecting thread of the ain soph is extended through the worlds of the ten sephiroth and is in every direction. as the ten sephiroth operate in each sephiroth, so will there be a kether in every malkuth, and malkuth in every kether. thus: adonai melekh will be the malkuth of atziluth, metatron will be the kether of briah. sandalphon metraton will be the malkuth of briah. nephesch ha-messiah chaioth ha qadesh will be the kether of yetzirah. aschim will b

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

ven with inherent causes in the social and hierarchic constitution of christian sacerdotalism. the church ignores magic for she must either ignore it or perish, as we shall prove later on; yet she does not recognize the less that her mysterious founder was saluted in his cradle by three magi that is to say, by the hieratic ambassadors of the three parts of the known world and the three analogical worlds of occult philosophy. in the school of alexandria, magic and christianity almost joined hands under the auspices of ammonius saccas and of plato; the doctrine of hermes is found almost in its entirety in the writings attributed to dionysius the areopagite; synesius outlined the plan of a treatise on dreams, which was annotated subsequently by cardan, and composed hymns that might have serve

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

ads were turned to the four corners of the mercy-seat, which they covered with their wings inclined archwise, thus overshadowing the crown of the golden table, which they sustained upon their shoulders, facing one another at the openings and looking at the propitiatory, as shown in the figure above. the ark, moreover, had three parts or stages, representing atziluth, yetzirah and briah. the three worlds of the kabalah: the base of the coffer, to which were fitted the four rings of two levers, analogous to the pillars of the temple, jakin and boaz; the body of the coffer, on which the sphinxes appeared in relief; and the cover, overshadowed by the wings. the base represented the kingdom of salt, to use the terminology of the adepts of hermes; the coffer, the realm of mercury or azoth; and t

ROBERT KIRK WALKER BETWEEN WORLDS

of birth in the ballad the cruel mother, which is linked to the redemptive symbolism of the wife of usher's well and the maid and the palmer. the other two trees lie appendix 4: thomas rhymer 144 deeper in the underworld, and are only perceived by altered vision and a change of the direction http//www.dreampower.com/kirk_wbw/pg_138.htm (6 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds of attention. we should not, however, expect the three trees to be rigidly defined and separated, and in some aspects of the tradition they are implicit rather than specifically described. as with most magical symbols, we may detect their presence by function in the absence of direct description or visual imagery. the thorn tree is one of the triad of oak, ash, and thorn, the three sacred t

SALMANRUSHDIE THESATANICVERSES

r triumph over him could be the sweeter when it came at the last "you're alive" the woman said, repeating the first words she had ever spoken to his face "you got your life back. that's the point, smiling, he fell asleep at allie's flat feet in the falling snow. iv ayesha even the serial visions have migrated now; they know the city better than he. and in the aftermath of rosa and rekha the dream-worlds of his archangelic other self begin to seem as tangible as the shifting realities he inhabits while he's awake. this, for instance, has started coming: a mansion block built in the dutch style in a part of london which he will subsequently identify as kensington, to which the dream flies him at high speed past barkers department store and the small grey house with double bay windows where t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

even tried to lie to them to convince them that he was making progress. eventually some achieved a breakthrough, as detailed in a chapter entitled in the arms of the green lady. during his experience, he had a vision of a yila tree, the green lady of the chapter s title. by intensely focusing on the tree, he came to see it in a new way, the way of the dagara, who see little difference between the worlds of reality and imagination. in their view, only by imagining something and intensely focusing thought on it can that thing be truly brought into being. in some s words, if one can imagine something, then it has at least the potential to exist. to most people a yila tree is simply a biological, or natural, specimen; to the dagara, such a tree can become a green lady. when some focused on and

SEPHER YETZIRAH WESTCOTT

eny the great antiquity of the "sepher yetzirah" in which it will be noticed the "ain suph aur" and "ain suph" are not mentioned.i suggest, however, that this omission is no proof that the doctrines of "ain suph aur" and "ain suph" did not then exist, because it is a reasonable supposition that the "sepher yetzirah" was the volume assigned to the yetziratic world, the third of the four kabalistic worlds of emanation, while the "asch metzareph" is concerned with the assiatic, fourth, or lowest world of shells, and is on the face of it an alchemical treatise; and again the "siphra dtzenioutha" may be fittingly considered to be an aziluthic work, treating of the emanations of deity alone; and there was doubtless a fourth work assigned to the world of briah -the second type, but i have not bee

SIFRA DETZNIYUTHA

letter indicating the plural form missing. 35 ezekiel 1:22. these chayot are the directional sefiroth traveling at the velocity of light in a four dimensional space-time continuum. 36 torah b reshith 1: 3. 37 avh (he) is pronounced hoo. 38 psalms 33:9, yhyv and it was. 39 the letters yhyv are transposed into y vhy. 40 in the name hvhy, the lower heh h is the shekhinah, the divine presence in the worlds of matter. in yvhy, the latter yod y is the shekhinah. 41 ezekiel 1:14. 42 torah b reshith 1:4. 43 isaiah 3:10. 44 proverbs 7:4, say unto wisdom (sefirah wisdom/east, you are my sister, and call understanding (sefirah understanding/north) friend. 45 daniel 7:8, 20. the tongue is the sefirah knowledge (of the ayn)/the first. see zohar ii:123a. 46 isaiah 44:5. 47 these are the first three let

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

the sun. yet was he thoroughly unsocial. he formed no friends, flattered no patrons, resorted to none of the merry-makings so dear to the children of music and the south. he and his art seemed alone suited to each other, both quaint, primitive, unworldly, irregular. you could not separate the man from his music; it was himself. without it he was nothing, a mere machine! with it, he was king over worlds of his own. poor man, he had little enough in this! at a manufacturing town in england there is a gravestone on which the epitaph records "one claudius phillips, whose absolute contempt for riches, and inimitable performance on the violin, made him the admiration of all that knew him" logical conjunction of opposite eulogies! in proportion, o genius, to thy contempt for riches will be thy p

shed from her eyes. away, away, over lands and seas and space on the rushing desire flies the disprisoned mind! upon a stratum, not of this world, stood the world-born shapes of the sons of science, upon an embryo world, upon a crude, wan, attenuated mass of matter, one of the nebulae, which the suns of the myriad systems throw off as they roll round the creator's throne, to become themselves new worlds of symmetry and glory, planets and suns that forever and forever shall in their turn multiply their shining race, and be the fathers of suns and planets yet to come*"astronomy instructs us that, in the original condition of the solar system, the sun was the nucleus of a nebulosity or luminous mass which revolved on its axis, and extended far beyond the orbits of all the planets, the planets

d not turn first to her, wistful, earnest, wandering, they roved around, to fix on her pale face, at last, in mute sorrow and reproach. never had viola felt before how mighty was her love for zanoni; how thought, feeling, heart, soul, life, all lay crushed and dormant in the icy absence to which she had doomed herself! she heard not the roar without, she felt not one amidst those stormy millions, worlds of excitement labouring through every hour. only when glyndon, haggard, wan, and spectre-like, glided in, day after day, to visit her, did the fair daughter of the careless south know how heavy and universal was the death-air that girt her round. sublime in her passive unconsciousness, her mechanic life, she sat, and feared not, in the den of the beasts of prey. the door of the room opened

SPENSER THE CULT OF THE ALL SEEING EYE 1960

lack and blue sphere. this arc represents the crown of the sephiroth, the first of the ten emanations issued from en soph, the divine darkness (waite, op. cit, p. 26. the four triangles represent other emanations. the caduceus line symbolizes the spinal chord of adam kadmon, the archetypal man, another form of the sephiroth (pick, op. cit, p. 70. the quartered sphere represents the four different worlds of the tree. the three rows up and down of the mural are the three pillars of the tree. the 22 iriangles in the mural are the 22 lines or paths by which the (en sephiroth are connected one to another (waite, op. cit, p. 381. the left, male side of the tree, indicated by the black half of the sphere, is darkness and death (ibid, p. 350. the right side of the tree is female: as symbolized by

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

g the initiatory significance of becoming osiris. a fine study of the pharaoh from an anthroposophical point of view is furnished by f.teichmann, die kultur der empfindungsseele (stuttgart n.d. the pharaoh, who becomes osiris and mystically begets his successor from the other world as horus, the living power of the sun on earth, is the prototype of all egyptian initiates. he is a link between the worlds of life and death; cf. above, pp. 38 41. 87. book of the dead, ch. 125. 88. loc. cit. 222 christianity as mystical fact 89. in many of the mysteries, the sufferings and eventual triumph of the god in the myths provides a model for the struggle of initiation. cf. f.h.borsch, the son of man in myth and history (london, 1967, pp. 92ff. further comments and reservations in burkert, ancient myst

TECHNICIANS GUIDE TO THE LEFT HAND PATH

out once again that in lhp magical practice there are two ways to achieve magical success: you can change aspects of the objective realm which will create a transformation within the subjective realm. you can change aspects of your subjective realm which will have a transformative effect upon the objective realm. what this implies is that there is a cross fertilization between our inner and outer worlds of consciousness, and that each has an effect to some degree upon the other. so, in actual magical practice, consideration must be given to these interactions when developing a strategy for development. there is also now a secondary implication that has some farreaching considerations. this is the idea of a magical link. simply explained, it goes something like this; in order for the object

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ng magick, charge new tools, and the like. charging the wand this was inspired by the vigil of the wand, as found in the portal book by ian corrigan. pass the wand first through incense, then through salt, and then through water. then say: creature of wood, be welcome at my altar. be blessed& free from all storms, both in the mortal& the magical realms. become one with me, and work my will in the worlds of land, sea& sky. pass the wand through the spirit flame. then say: by the power of this holy fire, be blessed with wisdom, love& joy. become one with me and work my will in truth and power. hold the wand upright between your palms, and over your heart. feel the power flow out as you breath life into the wand. then say: in the names of dana& curnonnus, and by my own spirit, be you thrice b

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

nal contact with those who had changed planes of existence was a basic tenet in their spiritual practice. whether the man or woman who claims contact with the spirit world is a traditional shaman or a contemporary channeler, he or she will most likely establish that communication through the ethereal services of a spirit guide or spirit control. this entity serves the medium as a link between the worlds of flesh and spirit. it is said to have the ability to usher the spirits of the departed to a level of the medium s consciousness that permits him or her to relay messages to those who have come to hear words of comfort and inspiration. while most of the major religions condemn those who claim to be able to speak to the dead or deny their abilities, mediums have countered by questioning the

st, receiving a spirit guide, and serving an apprenticeship under the direction of an established medicine person, traditionally, it seems, the greatest shamans are created by spiritual intervention in the shape of a sudden and severe illness, spells of fever, epileptic seizures, or possession by tutelary spirits. it would appear that those who become the most effective intermediaries between the worlds of flesh and spirit must have their physical bodies purged and nearly destroyed before they can establish contact with spirits. black elk (1863 1950, the respected medicine practitioner/shaman of the oglala sioux, became a hole, a port of entry for spirits to enter the physical world, when he fell terribly ill as a boy of nine. he heard voices telling him that it was time for him to receive

re the teachings of emanuel swedenborg (1688 1772) had prepared them to expect such messages from the spirit world. within months, the movement had taken root in germany, france, russia, and many other countries on the continent all the result of the rappings and knockings of maggie and katie fox, two little girls who, in the eyes of their supporters, had broken down the dividing wall between the worlds of life and death. m delving deeper brandon, ruth. the spiritualists. new york: alfred a. knopf, 1983. brown, slater. the heyday of spiritualism. new york: hawthorn books, 1970. fodor, nandor. these mysterious people. london: rider& co, 1936. jackson, herbert g, jr. the spirit rappers. garden city, n.y: doubleday, 1972. allen kardec (1804 1869) allen kardec, known as the father of spiritism

ols, for having passed the first test. before the next ordeal, the pastophor explained the sacred paintings and the 22 secret symbols on the walls of the great hall. these represented the 22 first mysteries and the alphabet of their secret science, the universal keys, the source of all wisdom and power. each letter and each number given in the language of the mysteries had its repercussion in the worlds of the divine, the intellectual, and the physical. the second test involved passing through a great furnace of flames. those initiates who refused, protesting that to enter such a wall of fire could only result in death, never got close enough to see that it was all a clever optical illusion and that there was a safe pathway through the middle. following the trial by fire was the trial by w

THE GOLDEN ESSENCE

gs come. she was an underworld goddess, the dark and first queen of the underworld, because the darkness of the underworld, which is also the darkness of fate s womb, is the same primal darkness that existed at the beginning, and from which the cunning fire and light flowed. but as she is the origin and source of all, she is the end of all, that to which all returns, before regeneration. the nine worlds of indo-european mythology were all born from her womb, and at the world-doom, they were withdrawn back into her darkness, to await regeneration, and only she remained, as she was in the beginning. she was the spinning goddess, who spun the threads of fate, and the stars and moon floated in the darkness of her immense being. as the source of life and the place of death, she was depicted as

THE MAGICIAN S KABBALAH

ed in terms of its operation, and then being applied in the day-today functioning of the business. the "worlds" must be consistent with each other to ensure the overall objective is reached- every function must be in line with the overall plan (or "that which is above is like unto that which is below. it is important to appreciate also the background concepts underpinning the doctrine of the four worlds of kabbalah (a) the quaternary the number four has a symbolic connection to the concepts of space, classification, and the physical world. it is the number of order and relativity. it is the cube or altar upon which the emperor (card iv of the tarot) is seated, dispensing order and form to the manifest world. jung saw the balanced quaternary (or tetrad) as a fundamental pattern of thought

THE MIDDLE PILLAR

ition to permit the ascent of the archetypes and inspiration of other levels of consciousness. during the period of attention to the middle pillar, dreams far more readily cross the threshold of consciousness, and as time proceeds, they seem very definitely to pertain to less superficial aspects of the psyche, to the regions which normally are very difficult to contact-the creative and archetypal worlds of the animus, the almost exclusive concern in the past of poets, mystics, and magicians. the fourth routine exercise, the vibratory formula, is fundamentally an extension of the middle pillar visualization. its technique proceeds in a way similar to the earlier exercise. but here we confront a rationale of a different order. the theory here is that by awakening a power or level of consciou

worlds relate to three planes of existence (causal, astral, and physical) and are said to be the source of the mantra aum "a" refers to jagrata" u refers to swapna, and" m relates to sushupti. the silence that succeeds each intonation of aum refers to turya, the highest state of consciousness. turya is described as conscious dreamless sleep or meditative sleep. in the western tradition, the four worlds of the qabalah as placed upon the tree of life are atziluth (containing kether, bn'ah (composed of the sephiroth of chokmah and binah, yetzirah (including all sephiroth from chesed to yesod, and assiah (consisting only of malkuth. atziluth is the divine world of archetypes, briah is the creative world of archangels, yetzirah is the formative world of angels and the astral realm, and assiah

s the sun, the moon, the stars, mountains, etc .space takes in all these, and so does the voidness of our nature. we say that the essence of mind is great, because it embraces all things, since all things are within our nature. the instruction to expand consciousness, or to formulate the astral form as of gigantic proportions standing solitary in space, containing within itself all the forces and worlds of the entire universe, is a literal fulfillment of the above metaphysical postulate. likewise, in some of the few hermetic fragments that we mherit, there is similar advice. in fact, it states the techxucal process so excellently that i am moved to reproduce it here: increase thyse2f to immeasurable height, leaping clear of all body, and surmounting all time, become eternal and thou shalt

ntagram. this is because it is traced in all four directions, alluding to the four quarters (sub-elements) of malkuth: air of malkuth, water of malkuth, fire of malkuth, and earth of malkuth. 15. yhvh is transliterated english for m7, which is called the tetragrammaton or "four-lettered name" it is considered the ineffable name of god. each letter of the name is also attributed to one of the four worlds of the qabalah: yod= atziluth, heh= briah, vav= yetzirah, and heh final= assiah. 16. keep the hand or dagger extended as you turn from the east to the south, west, north, and back around again to the east, drawing the appropriate pentagrams as you go. visualize a ribbon of light extending from the center of the first pentragram in the east to the center of the second pentragram which will b

ing to golden dawn tradition, the divine name for binah is yhvh elohim (transliterated as yhvh alhim. this name is also used for daath. the archangel tzaphkiel is also used for daath. 12 "beholder of god" or "the contemplation of god" 13. the color of daath is usually listed as either lavender or gray-white. the golden dawn ascribed certain colors to the sephroth and the paths in each of the four worlds of the qabalah. the usual colors assigned to the sephiroth are related to the world of briah, whle the paths that connect them are given colors that correspond to the world of atziluth. the color that regardie suggests using for daath here (lavender, relates it to the world of atziluth. this implies that daath as a bridge or energy conduit has more in common with the paths of the tree than

THE PATH OF KABBALAH

m to give to the creator. when there is a screen there is no need for the curtain, because the screen can resist the light. what is the division of the 125 degrees that our way consists of? there are 125 degrees of attainment between our world and the world ein sof. but all we need for our correction is to reach the world of atzilut, meaning the end of the second restriction. we have to cross the worlds of assiya, yetzira and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our soul consists of five parts: keter, hochma, bina, zeir anpin and malchut. they are divided by the intensity of their will to receive, and form two groups: galgalta

and eynaim (ge, our vessels of bestowal, the desires to give. our spiritual path begins with an ascent above our world. an ascent is a gradual correction of our galgalta and eynaim. by ascending to the world of atzilut we confirm that our vessels of bestowal are corrected. we cannot correct our vessels of reception. so what can we do? we can gradually raise our vessels of reception (ahp) from the worlds of bya to the world of atzilut. we first raise the ahp from the world of beria, which is the ahp with the least amount of egoism. after that we raise the ahp from the world of yetzira, which are more egoistic, and finally we raise the ahp from the 22 of 273 world of assiya, the most egoistic of all vessels. we don t actually correct the vessel-desires, only connect them with their correspon

ahp from the 22 of 273 world of assiya, the most egoistic of all vessels. we don t actually correct the vessel-desires, only connect them with their corresponding ge, and combine them with the altruistic desires. after every correction we receive more light. the correction is called an ascent. there are three ascents altogether, or better phrased, there is an ascent from each of the places of the worlds of beria, yetzira, and assiya. the ahp that rise to the world of atzilut are not real desires to receive (vessels of reception, they are not our self, our stony heart. we are incapable of correcting that part. the only part we can correct is a small portion called ahp dealiyah (raised ahp. but no greater correction is needed either. as soon as this correction is through, the creator himself

ined. chapter 3.13- the world of nekudim..error! bookmark not defined. 48 of 273 chapter 3.14- the division of rosh desag to five phaseserror! bookmark not defined. chapter 3.15- the birth of a partzuf from the upper oneerror! bookmark not defined. chapter 3.16- the world of correction..error! bookmark not defined. chapter 3.17- the world of atzilut..error! bookmark not defined. chapter 3.18- the worlds of bya..error! bookmark not defined. chapter 3.19- the first man..error! bookmark not defined. chapter 3.20- the rising of the worlds..error! bookmark not defined. chapter 3.21- the formation of the worlds of abya..error! bookmark not defined. chapter 3.22- the first man..error! bookmark not defined. chapter 3.23 basic terms..error! bookmark not defined. chapter 3.24 questions and answers

the light of ein sof through the concealments, they feel as if changes occur in the light. therefore the souls, which receive the light, are divided into ten degrees, in accordance with the divisions in the concealments. 110 of 273 all these concealments are only from the world of beria and under, because only there do the souls that receive from the ten sefirot via the concealments exist. in the worlds of adam kadmon and atzilut the souls do not yet exist, because there they are only in potential. despite the fact that the ten concealments in the ten sefirot rule only in the worlds of beria, yetzira and assiya, the ten sefirot are nonetheless considered to be godliness just like before the first restriction. the only difference in the vessels of the ten sefirot is that in the worlds of ad

godliness just like before the first restriction. the only difference in the vessels of the ten sefirot is that in the worlds of adam kadmon and atzilut, they are potential vessels, whereas from bya (beria, yetzira, assiya) the vessels of the ten sefirot begin to manifest their covering power and concealment. however, the light in them remains unchanged as a result of the concealments. if in the worlds of adam kadmon and atzilut the souls (who are the receivers) are not revealed yet, then what are these vessels of adam kadmon and atzilut used for, and for whom are they hiding and conceal themselves? the answer is that in the future, when the worlds of bya, together with the souls in them will ascend there, then they will receive according to the degree of the ten sefirot that are in atzil

nitely, and thus become worthy of attaining the purpose of creation. 155 of 273 5. if the creator plants the point in the heart, then man begins the search. 6. search for the creator and the root of his soul. the order of correction from below upward is as follows: a. to receive in order to receive in our world. b. to bestow in order to receive in our world. c. to bestow in order to bestow in the worlds of bya. d. to receive in order to bestow in the world of atzilut. the entire system of creation is corrected by the world of atzilut. hence, the world of atzilut is also called the world of correction. 156 of 273 chapter 3.17- the world of atzilut once broken, the screen refined and rose to avi together with the reshimot. the reshimot in the screen demanded to be corrected and to have a ziv

ing ahp. the fourth sorting is the sorting of the vessels of reception that were not mixed with the vessels of bestowal. those are sorted out as ones that remain in their attribute of reception and hence they are disqualified for use. those vessels are called klipot (shells, or lev haeven (the stony heart) because they cannot be corrected before the end of correction. 159 of 273 chapter 3.18- the worlds of bya the zivug for the creation of the world of beria was performed in bina of atzilut, and hence took the place of zeir anpin of atzilut. the world of yetzira, which was created after the world beria, expands below it in the place of malchut of atzilut. partzuf malchut of atzilut clothes only the four lowest sefirot of partzuf zeir anpin (nhym) so that only the first four sefirot of malc

g the four sefirot nhym of zeir anpin. the sefirot gevura, tifferet, and nhym of partzuf malchut are below parsa. hence, when the world of yetzira was created, its first four sefirot dressed the four first sefirot of malchut, while its six lower sefirot came in the place of the bottom six sefirot of beria. the place of bya consists of 30 sefirot. in the future, after the sin of the first man, the worlds of bya descend to this place. the place where the lower six sefirot of yetzira end is called the haze of the place of the world of beria. after the breaking of the soul of the first man, that would become the haze of beria. after the world of yetzira was created and took its place, malchut of atzilut created the world of assiya. it expanded below the world of yetzira, meaning from the haze

eaking of the soul of the first man, that would become the haze of beria. after the world of yetzira was created and took its place, malchut of atzilut created the world of assiya. it expanded below the world of yetzira, meaning from the haze of the place of the world of beria to the haze of the world of yetzira. the haze of the place of the world of yetzira is called the haze of the place of the worlds of bya. in that place the expansion of the worlds of bya stops. below that place there is no light. in that place, from the haze of the place of the world of yetzira and under, it is called mador haklipot (the shell section. under it there is the point of this world. a place (in spirituality) means desire. the point of this world is a will to receive in order to receive (for oneself, a desi

and attain the goal. 161 of 273 chapter 3.19- the first man the first man is a different creation than anything that preceded it. he is the only one that was created from the actual malchut deein sof, and is therefore the only one that can be called a real creature. he too was created by malchut deatzilut, which rose to avi. she (malchut) created partzuf adam harishon just as she had created the worlds of bya. consequently adam harishon is always inside the worlds of bya. the worlds of bya were created standing at avi, and continued down to the haze of the place of the world of yetzira, with adam harishon contained in them. when born, he was at the height of all three worlds of bya and received from bya the lights of nefesh, ruach, neshama (nrn. adam harishon received additional lights nr

fference from the first breaking is, that after the first reception, which was an innocent mistake on the part of adam harishon, he wanted to receive a second time, this time fully aware that it s a sin (an act of reception in order to receive. he could no longer stop himself from receiving for self-pleasure. hence, this breaking produced the shells the desires to receive in order to receive. the worlds of bya fell below parsa to their permanent state, from parsa to the end of galgalta. the permanent state is called by that name because there cannot be any lower state than that for the worlds of bya. but they are not fixed in this place, they do have a possibility to go up and back down. besides the descent of bya to their permanent place, as a result of the breaking of adam harishon, the

of bya fell below parsa to their permanent state, from parsa to the end of galgalta. the permanent state is called by that name because there cannot be any lower state than that for the worlds of bya. but they are not fixed in this place, they do have a possibility to go up and back down. besides the descent of bya to their permanent place, as a result of the breaking of adam harishon, the impure worlds of bya were created as well. they consist of the weaknesses and stand opposite bya. because of that, bya is clean from any will to receive and are therefore named the holy bya. their opposite worlds are therefore named the impure bya. 162 of 273 the impure worlds are called: esh mitlakachat (fire catches fire) opposite the world of beria. anan gadol (great cloud- opposite the world of yetzi

TYSON DONALD NEW MILLENNIUM MAGIC

ors has not been widely adopted by modern occultists. the colors of the four elements used in modern magic have descended from those taught by the golden dawn, and are fairly widely accepted. red is the color of fire, blue the color of water, yellow the color of air, and black the color of earth. however, earth is also said to have four earthy colors associated with it that correspond to the four worlds of the kabbalah. russet (atziluth, olive (briah, citrine (yetzirah, and black (assiah. these derive from the path of malkuth (ten) on the queen scale, and are represented in the pentacle of earth used in golden dawn magic. the signs of the zodiac were assigned the colors on the king scale of those paths on the tree where the zodiac signs appear. these are, in the golden dawn order: aries (f

TYSON DONALD SOUL FLIGHT

to me as blake to a baptist. i was encouraged by the evident importance of these results, but i found that i could no more force myself to go on to the twenty-eighth aethyr than i could have thrown myself from a in the desert of north africa in 1909, he discovered that he had made sufficient progress as an adept and that the work came easily to him. the resulting descriptions of the thirty astral worlds of the enochian angels are often enigmatic, frequently poetic, and contain a wealth of esoteric references and associations that shed light on both the golden dawn system of magic and on crowley's esoteric writings. it was mathers who introduced a simplified version of enochian magic, first received from a hierarchy of spirits by the crystal scryer edward kelley in the late sixteenth centur

isualize themselves in full ceremonial robes and accoutrements and to have a complex system of checking whether a symbol or scene arising in consciousness was genuine or not by projecting upon it an appropriate hebrew letter of a planetary sign to see if it dissolved the picture. such techniques can be useful but are really unnecessary given faith and pure intenti n' there are two ways the astral worlds of the tarot trumps can be entered and explored. the first is directly, by using the trump as a doorway through which the astral body passes. this is the simplest method, requiring no ritual structure, but it may prove the more difficult method precisely for those reasons. the second way is to use the tarot trump as a key within the context of the general ritual of projection. tarot trumps

n the trump will be displayed before you, but you will also see much more going on to either side, and beyond that tableau. the trump is an entire world that is colored by the meaning and emotion of the central tableau that makes up the card image, with its own inhabitants whose natures and experiences have been shaped by that primary meaning. at first, it is likely that these excursions into the worlds of the tarot trumps will be exercises in creative imagination rather than astral journeys. even at this level, they are an excellent way to understand the meanings of the picture cards of the tarot. if you persevere and are successful with this technique, at some point it will no longer be necessary for you to deliberately create details in the astral landscape you imagine, but details will

sign of the circle-cross over the astral doorway of the trump once you have exited it, and deliberately visualize it shrinking back down to the dimensions of the tarot card. banishing the doorway in this manner will make it easier to reintegrate with your physical body. 202 soul flight it is also a good practice on the grounds of security, although there is little danger to be encountered in the worlds of the trumps. tarot trumps as astral keys to employ a tarot trump for an astral key, hold it beneath your hands to your solar plexus as you lie on the bed in your practice chamber after you draw the circle of protection around your bed, and just prior to forming the sign of projection above your face. it is a good idea to place the card in a protective envelope or wallet to prevent its dam

te of the way in which the trumps are ordered in the tarot pack. that is to say, the final trump xxi the world is on the lowest of the twenty-two levels, and the first trump 0 the fool is on the highest level. you can enter any trump you wish. there is no necessity to work your way through the series in successive rituals. however, this is a good way to gain an overall familiarity with all of the worlds of the tarot trumps. it might seem as though the trump of the devil would lie on one of the infernal levels of the astral world, and be accessed by using the down button of the elevator, but that is not the case. the tarot scenes should be thought of as dramatic tableaux, or stage sets, that exist for the purpose of education. it is not the real world of the devil that you visit; it is a ki

hanged man swing; so do i write land color the runes that forth he fares, and to me talks.212 those who travel astrally into the environments of the germanic runes will encounter the raw forces of the natural world, anthropomorphized into the figures of twenty-four deities, and the corresponding wellsprings of these primal forces that arise within their own hearts and minds. investigation of the worlds of the runes offers insight into the urges and fears in the unconscious mind. they are excellent as a way of coming to terms with your own 212. bellows, 65-6. chapter fourteen: runes 245 individual human nature, for every traveler into the runes sees them in a unique way that resonates with his own deep motivations. woden speaks of staining the runes, as well as of carving them. the usual s

nd let it dry as you meditate upon its meaning. this will serve as the key during the general ritual of projection, and will be held over the solar plexus beneath your folded hands as you lie on your back on your bed and project yourself into the astral chamber. on the astral level, it becomes your keycard and unlocks the door of your astral chamber and the doors of the elevator. traveling to the worlds of the runes is a rare instance when you will press the down button on the elevator. all of the runes are drawn from the roots of yggdrasil and are in their fundamental essence infernal. the second door of the elevator may be conceived to open directly upon the world of the rune on the keycard. each rune world is dominated by its ruling god or goddess, whose name is the same as the name of

bing a physical process, but a mental process. the mind contains the physical body, the astral body, and the entire perceived world not only of the present moment, but of all past memories of the individual. it may also be connected with the minds of other human beings, or even with the minds of the entire human race, enabling an astral traveler to explore not only his own personal world, but the worlds of others. indeed, there is reason to suspect that the mind is linked with all life throughout the universe, and that there exists only a single mind, which is perceived in a restricted way by each living being as its own mind, according to the expectations and limitations of that creature. if this is so-and many philosophers and mystics believe it to be true in a factual sense-then in soul

that these esoteric creatures do not exist was in large measure responsible for inhibiting spiritualists from reaching their realms or perceiving them. the spirit guide if you understand soul flight in the way it has been described here, as a transition of consciousness from one mental level to another, you will not face the same limitations as the spiritualists, but will be able to visit astral worlds of all kinds, and will interact with and have dealings with all manner of strange spiritual creatures. when traveling through unknown lands, it is always useful to have a guide who knows the territory, or at least one who is able to deal with any problems that might arise. when in the astral world, your guide must be an astral being, which i refer to here by the general term spirit. dante

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

his region we depart to the ain soph or to the abyss, such is the law. the sephiroth are atomic; these ten sephiroth can be reduced to three tables: first: the quantum table of the radiant energy that comes from the sun. second: the atomic weight table of the elements of nature. third: the molecular weight table of the compounds. this is jacob's ladder, which goes from earth to heaven. all of the worlds of cosmic consciousness are reduced to these three tablets. all of the ten know sephiroth come from sephirah, the divine mother; she dwells in the heart temple. de ella se desprenden los diez sephirotes as: primero kether, el anciano de los d as. segundo chokmah, la regi n de la sabidur a. tercero binah, la inteligencia. cuarto chesed, el mundo del intimo. quinto geburah, el mundo del alma

resurrection on the third day after the death of his physical body, the initiate (in his astral body, accompanied by the divine hierarchies) goes to his holy sepulcher. the initiate then invokes his physical body (with the help of the divine hierarchies; thus his physical body gets up and penetrates the hyperspace. this is how the initiate achieves the escape from the grave. in the super-sensible worlds of hyperspace, the holy women treat the body of the initiate with perfumes and aromatic ointments. then, by obeying supreme orders, the physical body penetrates within the soul of the master through the sidereal head. this is how the master once again possesses his physical body. this is the gift of cupid. after the resurrection, the master does not die again; he is eternal. the yogi-christ

WESTERN MANDALAS OF TRANSFORMATION SR AL

ewellyn worldwide for more than ninety years llewellyn has brought its readers knowledge in the fields of metaphysics and human potential. learn about the newest books in spiritual guidance, natural healing, astrology, occult philosophy, and more. enjoy book reviews, new age articles, a calendar of events, plus current advertised products and services. to get your free copy of the llewellyn's new worlds of mind and spirit magazine, send your name and address to: llewellyn's new worlds of mind and spirit p. o. box 64383-170, st. paul, mn 55164-0383, u. s. a. llewellyn's golden dawn series western mandalas of transformation magical squares. tattwas. qabalistic talismans soror a. l. illustrated by lloyd nygaard 1995 llewellyn publications st. paul, mn 55164-0383, u. s. a. western mandates of

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

u es by w. wyn n wes tcott 4 masonic virtues. 4 evangelists and gospels; matthew, mark, luke, john, related to the four kerubic forms of the man, lion, bull and eagle (see wheel of fortune of tarot, key 10--hew65) and thus to the zodiacal signs--aquarius, leo, taurus and scorpio (the relation of aquila to scorpio is a rosicrucian secret. one of the abstruse dogmas of the kabalah concerns the four worlds of emanation; atziluth, briah, yetzirah and assiah. these are not worlds in any ordinary sense, but rather planes of development and existence, the former the most diaphanous and exalted, the others becoming more and more concrete and manifest. the ten sephiroth exist on each plane, those of the higher planes being more sublime than those of the lowest. each world has a secret name and numb

tes at human death from the lower tetrad of principles. the lower four are kama rupa, the passions; linga sarira, the astral body; prana, life essence; and sthula sarira, the lower body; see the dogmas of esoteric buddhism. the kabalah divides these into four planes of the soul, which are further separated by adepts; these are chiah, neshamah, ruach and nephesh, which correspond to the symbolical worlds of atziluth, briah, yetzirah and assiah. there is an occult reference in the seven stars in the head of taurus called the pleiades, six present and one hidden said to be daughters of atlas, who, pursued by numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott orion, were changed by zeus in mercy into pigeons (peleia. the missing one is merope, who married the mortal sis

he eight is hvd, hod, splendor, passive; the ninth is ysvd, yesod, the foundation, completing the third trinity or triangle. mlkt, malkuth, the tenth sephirah, completes the emanations. she is the bride of microprosopus the son, the sun, logos; she is the inferior mother, queen and the manifested universe. the whole ten are viewed as reigning over four worlds or planes of existence. these are the worlds of atziluth, briah, yetzirah and assiah. malkuth on the plane of assiah alone is the visible tangible universe. these ten sephiroth are the prototypes of everything spiritual and also of every part of creation. they are traced in the angelic host and in our universe. three superior and seven succedent exist in all things. the lower seven are obvious to the uninitiated, but in these manifest

248.there are 248 members of the body, says talmud eiruvin, 53. 2, and an anathema enters into all of them. the word chrm, accursed, is 248,but so is rchm, mercy. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 252. it is said that the disciples of rabbi ishmael once dissected a low woman, and found she had 252 members; but it does not say what the extra ones were. 270. worlds of the idra rabba, or greater holy assembly. 271. the talmud, in niddah, says that the hebrew woman pregnancy lasted 271, 272 or 273 days. 280. 280 days, the term of natural pregnancy, human- ten times the lunar 28-day period. 284. the number of theos, god, in greek letters. 294. ekklesia, the church and rodon, the rose, and also melchisedek, king of salem. 300. mithras. the riches of korah

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

with the seven material planets; although the latter are the physical representatives of the former, which can only be said to be material in the metaphysical sense of the term. psellus professed to identify them but his suggestions are inadequate as stanley pointed out. but stanley, although disagreeing with psellus, is nevertheless inconsistent upon this point, for although he explains the four worlds of the chald ans as successively noumenal to the physical realm, he obviously contradicts this in saying that one corporeal world is in the empyr um. prior to the supramundane light lay the "paternal depth" the absolute deity, containing all things "in potentia" and eternally immanent. this is analogous to the ain suph aur of the kabalah, three triads of three letters, expressing three tria

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

ngs, he will return from above to below, and he will discern the greatness of the lower beings for they are dependent on the supernal beings; hence the order of the comprehension of hidden matters is from posterior [ha-me uhar] to anterior [haqodem] and subsequently from anterior [ha-qodem] to posterior [me uhar. 152 in the cosmological progression, the world of emanation (asilut) is prior to the worlds of creation (beri ah, formation (yesirah, and doing (asiyyah, but from the epistemic point of view, buttressed by the ontic presumption of a continuous chain of being extending from and unified within the supreme cause of all causes (sibbat kol ha-sibbot, knowledge of the sefirot is adduced from the cosmos. the hierarchical relation is problematized, however, by the fact that the mundane is

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

er sephiroth in the "fall" which (he being unbalanced in himself) would only have precipitated disaster. in the 4=7 diagram we find represented the fall and the consequent rise of the dragon, which in the 3=8 grade is represented coiled beneath malkuth in the kingdom of the shells; but it only raises its head to the sephiroth by right of the crowns of the kings of edom. these latter represent the worlds of unbalanced force, before the creation is established. furthermore, they symbolize the places of the sephiroth which are hollowed, and before the light fills the cavities (the light which comes down and fills the cavities is to be found allegorically set forth in the story of the usurpation of the younger brother in the story of esau and jacob "before all things were the waters, and the d

rces of restriction. the result therefore, on a higher plane in the tree, is that the great serpent rises to daath, and the four worlds belanced upon the tree itself; it will be observed that the cutting off by the serpent is between yetzirah and briah. thus, evil cannot arise into the world of briah, or indeed transcend the limits of yetzirah. but if we seek for the correspondence of evil in the worlds of briah and atziluth, it will be found to consist in a lesser form of good: a limiting, restricting and binding force without which you cannot have form on the higher planes. it is only in the worlds of yetzirah and assiah that the analogue of this principle becomes absolutely evil. this idea was first expressed by the gnostics, when they said that achamoth attempted to comprehend the pler

ich involves the conception of a third order, subsisting in uttermost concealment like the sephiroth to which it is referred. in symbolical advancement through the grades and degrees of our fraternity, there is no point of entrance thereto or path of communication therewith, except in the great mystery of daath. the threefold division which i have mentioned offers a complete analogy with the four worlds of kabalism. for in malkuth is the world of assiah, to which the life of the body corresponds. in yetzirah are netzach, hod and yesod, being the inward parts of the natural man his will, emotions and mind. assiah and yetzirah are dedicated in the, which symbolises the conquest of the edomite kings. thereafter it is the kingdom of israel, the reign of the spirit and of holy souls in briah. b

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