The Mystic Brotherhood University Lectures 101-200

THE MYSTIC BROTHERHOOD Lecture 101 - Page 1
Beloved Companions
One of the most difficult concepts for students of the

r'B Bible to understand is the use of various terms which are employed
thruout the Scriptures, but which are not clearly defined so that the
individual has a definite idea of what is meant. For instance, such
terms as ’’Jehovah5’, ’’The Holy Spirit,” ’’Christ”, ’’Jesus,” - these and
many others are employed by laymen and clergy alike, but if they were
required to define exactly what they mean by each term they would find
themselves confronted with a most difficult problem.
This lesson, therefore, is being given you to eliminate

some of these uncertainties, that when the terms are used in the fu
ture, both in the Scriptures and in the Brotherhood lessons, you may
understand them from their true Esoteric meaning and be able to employ
them correctly.
As to the identity of God -- that we have touched upon

frequently. The closest definition that one can come to this great
Force is that of the ’’Absolute,” that which is Supreme, the Force
from which issues the Great Cosmic Mind, which created and sustains
the Universe, that Power which gives life to every creature and thing,
the Force behind the Sun, and the Illumination of Light.
Nov/ this great Unknown, this Great (to us) Unmanifest,
this Supreme and Absolute Force, is but vaguely alluded to in Script
ural Teachings. The Bible refers more or less to aspects of that
Force, not to the pure Intelligence of Divine Mind Itself. For in
stance, the Scriptures refer to God, Almighty God, Lord God, Lord,
Jehovah, and so on. It is interesting to glance over the first few
chapters of Genesis and see just how many terms are employed which
we have loosely interpreted as meaning the same force. English does
not distinguish clearly for us the differences between the types of
Force meant by the Scriptures. These terms have been translated
indiscriminately from the original Hebrew, without regard for the
fact that each one of the Names of God is different. In fact there
are ten God Names, ten Forces of the Absolute, each of which has
special meaning, and each of which explains some particular quality
of God-Consciousness included in the Great Cosmic Consciousness.How
ever, this lesson is not for the purpose of explaining the differences
between the aspects of the God Names, or the characteristics of
Cosmic Mind, as all of this will be explained in detail in later
lessons, when the study of the Cabala is entered into.
V'e are chiefly interested in other various phrases.

The God Force is distributed thruout the Planes and finds represent
ation in the various Entities of the Inner Planes, all the way from
the Star Logos to Man Himself. These variations of Creative Force
spring from the Logos, circumscribe the Arc of Involution, reach the
nadir, wherein they turn back to the Source, seeking Spirit. Man is
located at the nadir and represents that point wherein Spirit returns
unto itself.
♦
Lecture 101 - Page 2
But there are three cardinal forces operative in con
trolling, guiding and directing the processes, both Involutionary and
Evolutionary this Triune Power is represented as the God-Head or
the Trinity» It is necessary that there be three distinct and
stabilizing Forces acting as the basis of manifestation, for therein
the opposites find equilibrium in a third.
The conception of the Trinity has dated from the

earliest understandings of Man, but unlike the modern Theologians,
ancient Man recognized the nature of the Trinity as it actually is.
He perceived the Trinity to consist of Father, Mother and Child. To
day the Roman Church claims the same Trinity in a disguised form,
''Father, Son and Holy Ghost.” The Christian Church, in other words,
has deliberately overlooked the Mother aspect of the God-Head, cloak
ing it in vague allusions to a Holy Ghost, which is never clearly
defined. According to Orthodox Symbology, nothing passive is to be
admitted into the idea of God; the female aspect is negative, and
thus it is shrouded under allusions to an abstract principle, termed
the Holy Ghost or the Holy Spirit.
The Occidental is more familiar with the Father as

pect of the Absolute than with any other. St.Paul evidently made a
distinction between the Absolute and the Father, for he states in
the Epistle to the Ephesians (chapter 5, verse 20) "Giving thanks
always for all things unto God and the Father in the Name of our
Lord Jesus Christ." He perceives God as the Absolute, distinguish
ed from that quality of God which he has termed the "Father.” The
Mother Aspect of God is equally important, and has been dealt with
in Cabalistic study without disguise. It teaches clearly of Abfea,
the Father, and Aima, the Mother. These two Forces are complementary,
and the Divine Child is the Cosmic Christ Force, or a blending of
the two primal Personalities. All three are contained in the
Absolute, and herein lies the explanation of the "Three in One."
That which was before all worlds, and by whom all worlds were made.
"The Father," says St. Thomas Aquinas, "is as great as the whole
Trinity." In other words, greatness signifies perfection of nature,
and pertains to essence. It is not derogatory to the qualities of
Jehovah, therefore, to associate them with the Trinity and term the
Trinity alone perfect, for the Father is God, the Son is God, and
yet there are not three Gods, but one God, the Absolute.
The God of the Universe is frequently referred to in

Esoteric work as the Solar Logos, and the Christs of the Planets as
the Star Logoi. In other words the Stars which reflect the Eternal
Light of the Sun; thus we can understand that the Christs are "be
gotten". In other words they emanate from the Absolute, receiving a
direct reflection of His glory.
In the final analysis the Christ Force is the Over

Soul of the Planet; it is that vibration in which we live, and which
becomes personified as in the life of the Nazarene when such a focus
sing of the Over Soul becomes necessary for the progress of Human
Consciousness. We may think of it as the Higher Self or the Soul
of the Planet. It is written ’’and this is the record that God hath
given to us Eternal Life, and this Life is in His Son."
Now the word "Logos" means "Word." It is that which
emanates from the Absolute. With this explanation in-mind we can
understand the statement in 1st John,5s7, "For there are three that
bear record in heaven, the Father/ the Word, and the Holy Ghost; and
these three are one. And there are three that bear witness in earth,
the Spirit, and the water, and the blood; and these three agree in
one." And we have also the reminder in John’s Gospel, "And the ’Word
was made flesh, and dwelt among us."
Thus the Higher Self of the Planet projects individuals

from time to time into earth incarnation, just as the Christ Force of
the Earth projected at a necessary moment the individual, Jesus, as a
mundane replica of the Over Soul.
This was the Christ Force made manifest, born of the
Holy Spirit and the Father. This link with the Father was further
represented by Mary, who was the earth plane reflection of the Holy
Ghost.
It is a matter of record that the Nazarene recognized,
especially after the baptism which was a consecration with the sacred
element of water, His identity with the Over Soul and the Higher Self
of the world. He proclaimed Himself to be "the Christ" as in fact
He was. Indeed He even stated definitely "Before Abraham was, I am,"
although it is only with Esoteric understanding that we can comprehend
His meaning. In truth the Christ Force existed before Abraham, it
IS and shall be for the entire Planetary Cycle. His function was to
stabilize with an influx of Spiritual Power, the Spirituality of Man,
just budding into a realization of its own Divinity. He is the
Divine Wayshower, the Great Initiator, for by His example, thru
His precepts do we arise and follow Him. We cast aside as individ
uals the yoke of the nadir and ascend the Path of Evolving Spirit.
There is a further distinction to be made and that is

between Jesus and the Christ. Jesus of Nazareth may be looked upon
as the Lord of Individuality, and the Christ Force which His life
personified, as the Lord of Personality. As individuals we can find
guidance and help in following the life of the Nazarene. He was as
a Man among Men, a Human Deity, with human problems and a human view
point. That is the Man Jesus which very often is lost sight of in
the domination of the Christ Force, which He represented. The Christ
Force, however, is the Eternal Aspect of the Son; it was to this
Eternal Aspect that the Man Jesus referred when He prayed to the
Father saying, "I will pray the Father, and He shall give you an
other comforter, that He may abide with you forever, even the Spirit
of Truth." Thus thru touching the human consciousness in the example
which He set, of love, courage and perseverance thru raising that
love to the highest possible aspect, He shows man the way to Spirit.
One significant fact to remember is that the Holy

Spirit, or the Holy Ghost, the Mother Aspect, is not referred to in
the Old Testament5 neither is Jehovah mentioned in any single in

stance in the' Nev/ Testament. The birth of the Christ, the Child
of the Holy Ghost; in other words the Child of the Mother Aspect,
brought into being thru Mary, was the first direct reference to
this linking factor of the Trinity, and marked the beginning of a
new conception of the Absolute. Up to that time the Trinity was
known, it was understood theoretically, but chief interest was in
vested in Jehovah, the Father. The Piscean Age brought into man
ifestation the remaining two aspects, thus completing the God-head.
Meditate long upon these Truths - much is inferred

that may not be written, for we have dealt with the most sacred of
the Mysteries, and full understanding comes not thru the intelli
gence, not thru mental application, but thru the unfolding of Spirit
ual Perception.
In my next communication we will touch upon how you

may come into closer rapport with these Powers, feeling more keenly
your identity with the Christ Self, and the entire governing Trinity.
In the Bonds of the Eternal Brotherhood.

THE MYSTIC BROTHERHOOD Lecture .102- - Page 1
Beloved Companion:
The subject for this week’s discussion is the Monad,

one of the most vital topics of the inner and higher teachings. So
far little has been said directly on this subject and it is well that
we turn our attention to it seriously at this time.
The dictionary designates the nature of the Monad

when it avers, ”An indestructible unit, a single and indivisible sub
stance.” Exoterically, that is true; esoterically, we are referring
to a more subtle principle.
The Monad is a center of force in the Logos and yet it

has a separate identity of its own. From the Logos issues the wave of
potential force in which are countless Monads.Individually, the Monad
is,after the turn of evolution into the development of Human con
sciousness , far removed from a contact with the young human Soul. It
remains suspended on the plane of the Logos,absorbed in eternal bliss.
As time progresses and as the Ego draws closer to physical plane con
sciousness , the Monad unfurls its potentialities,gradually becoming
conscious of the lesser phases of manifestation.lt then identifies
itself with the Ego,having passed through the state of absorption in
the Logos,approaching that time when it will be completely realized
in a full Logoidal state.Just as every seed is the unit from which
issue other seeds,so the Logos is the unit from which issues the
Monad which in turn,at the time of fulfillment,manifests its deity,
becoming a functioning Logos.
That consummation takes place during the evolutionary

process and is possible only as the Monad realizes itself as connect
ed with the Ego,and realizes the existence of other Monads as well.If
we think of the Ego as the Soul of the Physical Man,then we can in
the same way think of the Monad as the Soul of the Ego.Average human
consciousness is entirely unaware of the Monastic state.As it ap
proaches that awareness,the Monad commences the process of self-real
ization, the two gradually becoming harmonized and joined.Human Con
sciousness realizes first the Ego] as it becomes at One with the High
er Self, it turns to still higher goals of manifestation, realizing
at last the Monad. That is not the completion of the aspiration.The
Monad,through self-unfoldment realizes the Logos,becoming itself an
active,deified unit.
Occultly it is not possible to speak of the Monad be
coming a man any more than it is possible to speak of a man becoming
a Monad.The Monad does neither progress nor d'evelop;it is constant,
unchanging,but its cycles of fulfillment represent the difference be
tween sleeping and vzaking.lt is not of this plane;it is immeasurably
above the mundane sphere being the spiritual Child of the Logos mani
fested on its own plane.
The Monad is a perfect center of force,emanating and

reflecting the Logos.Its segregation into individual units of self-
awareness is a gradual process following somewhat the stages of evolu
tion in the Ego.Life would not be possible without the Monastic unit
acting as the gravitational point of evolutionary process.This is true
even though there proved to be no direct communication between the
lower kingdoms and the Monads vivifying them.
Just Just as we spuak of there being no individual conscious
ness during the lower stages of earth plane manifestations,thlat is,
mineral,plant and animal,so it is that during these periods the Monads
remain in a congeries state.They are infolded,as it were,in the per
fect Womb of Spiritual Time.As the Egos separate because of the de
velopment of consciousness in the lower strata of human life,so the
Monads awaken from passivity and demonstrate their mastership of the
lower faculties.
You may ask how is it possible that an affinity between
the Monad and man exists, without either being conscious of it? They
bear the same relationship to each other,as for instance,the conscious
mind of man bears to the corpuscles of his blood stream.A human being
may be a healthy organism and yet be entirely ignorant of the bodily-
processes which make his life possible.lt will function,utilize the
power of the blood supply,yet without considering the building up and
tearing down of these minute particles in the body.In much the same
way the corpuscle,if it were invested with intelligence would be ab
sorbed in itself,unaware of the higher consciousness of which it was
a part.This is the relationship which is manifest on the physical
plane. Remove the barriers of physical plane limitations and transpose
the illustration to one relating to Monastic consciousness and phy
sical plane function, and the same comparison exists.
This unfolding of the Monad does not take place at the

same proportionate rate for each individual unit.Thus we have the un
fulfilled Monads of the lower kingdoms and the slowly awakening ones
associated with human consciousness.Even these are in varying stages.
Man is the highest form on the earth of the Monad in its absolute
totality and awakened condition. Each Monad has a special personality
of its own which is effective during an entire age.It is One with
Universal Spirit (My Father and I are One) with the Soul acting as
its vehicle.lt may be said to be the archetype of the Seventh Plane,
the archetype upon which the higher self or the Ego is molded.When
comes the time of Cosmic Night,when Brahm returns again unto him
self,when the cycle has been finished,when the work of the Ego is
through,when all has been fulfilled,it is then that the Monad emerges
from its state of logoidal reflection and manifests its own inde
pendence as a logoidal unit.It is true that the Ego is absorbed into
the Nirvanic condition of the Absolute but this is only that the
Monad may be released to establish its individual Universe.
Thomas Taylor, in his introduction to the ’’Six Books

of Proclus on the Theology of Plato”, has said; ’’according to this
theology from the immense principle of principles in which all things
causally subsist.... a beauteous progeny of principles proceed....
from these dazzling summits,these ineffable blossoms,being,life in
tellect , soul,nature and body dependjMonads suspended from unities,
deified natures proceeding from deities....And all of these principles
are finally centered and rooted by their summit in the first Great
All Comprehending One.Thus all Beings proceed from and are compre
hended in the first being;all intellects emanate from one first in
tellect; all souls from one first soul; all natures blossom from one
first nature; and all bodies proceed from the vital and luminous body
of the world.And lastly,all these great Monads are comprehended in
the first one from which both they and all their depending series
are unfolding into light.Hence this first one is .truly the unity of
unities, the Monad of Monads, the principle of principles, the God of
Gods,one and all things,yet one prior to all.”
Therefore, when we speak of the ’’Divine Monad” we are
speaking of this Monastic principle behind the God-head.Logos is
Spirit or in other words,the prime source of the individual Monads.
The Monad viewed as One is above the Seventh Plane,It is the Cosmos.
Nevertheless,the centers of force issuing from it are ”in the becom
ing;” just as man in entering into rebirth descends the planes and in
entering into transition ascends the planes,so must the development
of the Ego proceed from the mineral kingdom through the human cycle.
The basis of these several operations is the Monad,the purpose of
which is fulfilled when it becomes aware of its lesser phases of con
sciousness and at the same time invests them with its own pure re
flection and perfect likeness of the Supreme Logos.
It is Divine and virtually a God;just as the logoidal

consciousness is reflected in the principle of Divine or Cosmic Mind,
so is the perfection of the Monad reflected in each kingdom as the
varied forms of life seek to establish the perfection which is their
archetype.
At the conclusion of Lesson 101 we indicated that we

would continue with the topic of that Lesson,and give you further in
formation as to how you may draw into closer rapport with the forces
of the Higher Planes.However,as there are numbers of discourses to be
devoted to an explanation of technical points we felt that it would
be best to break the series dealing with Ritual,and include from
time to time instruction concerning the deeper Occult principles.Thru
becoming familiar with Cosmology and the Divine structure of Man,you
will,in the final analysis,be better prepared to avail yourself of
the advantages of Ritual,for then you will have a complete knowledge
of the forces to which you direct your prayers and invocations.
’’Properly to desire a blessing is to deserve it,for

actions are motives let loose on the Invisible Billows of
the Energies of Nature.When once the threshold of Nature is
reached,and the door of Occult Light pushed ever so little
ajar,the confusion and vacillation about the Initiate begins
to lessen and calm Decision to take their place.If this
Decision be for good and for the Higher Ideal,the Forces of
Will and ^Mentality increase enormously, for now all the Forces
are acting in the same direction thruout all the different
Planes of Nature,as well as of our own Being.”
”As man lives more in his Spiritual body,he can con
trol and subjugate the Destiny of the natural man. Spirit
being absolute over all things,he who lives in the Spirit
can surmount all the annoyances that afflict the Physical
Man,be they sidereal or terrestrial tendencies.The natural
man does not exist outside of Nature,but forms an integral
part thereof, and whatever affects the whole will affect
the individual. ”

Beloved Companion:
As we enter into the higher work you are going to find
it more and more necessary to withdraw to a quiet place and meditate
upon the Inner Truths given you. This will be not so much because
the lesson-material is more difficult, but it will be due to the fact
that you, in developing and growing, are going to turn with increas
ing pleasure to moments of attunement with the Inner Planes.
You are going to find pure joy in seeking regular

moments of meditation and the same quiet happiness felt by a wanderer
who is returning home. This work -which you will receive in the ad
vanced studies delves deeply into the mysteries; it requires Spirit
ual more than intellectual understanding.
If you have conscientiously followed instructions from
the first lesson you will perhaps by now have arranged to have a
Sanctum of your own. Many students find it difficult to locate these
private quarters for study, but almost everyone of them, regardless
of the environment and circumstances, have been successful in mani
festing a Sanctum by the time this particular lesson is reached.Per
haps you have been using that Sanctum ever since the beginning of
your study, and no doubt have built up helpful vibrations in the
room which raise your thoughts to the Higher Planes the moment you
enter into its confines.
But now we are going one step further and are going
to designate one particular corner of that room for meditation pur
poses only. A corner set apart, as it were, for one purpose. When
the word "meditation” is analyzed and its finer meanings brought to
light, we perceive that- it implies waiting. In concentration you
are driving your energy, mental and spiritual, along a certain
track of thought; you are active, intent, consciously following one
idea. But in pure meditation although the physical eye may be fixed
on some particular symbol, or some object to prevent wandering from
one thing to another thus interrupting the rapport with the Inner
Planes, your Consciousness is at rest and quiet, ready for any im
pulses which may be directed to you from the Higher Self.
So we want you to institute meditation periods, make

them regular once each week, or make them occasional periods to be
entered into when you feel a particular need of Inner Plane assis
tance, but instead of endeavoring to follow any particular experiment,
remain quietly alert, just observing and relaxing.
I have spoken of a consecrated corner of your Sanctum

for this purpose: that corner can be arranged by segregating it from
the remainder of the room with a curtain. This arrangement may not
be feasible if the room is used for other purposes, and thus it might
be necessary for you to make arrangements for a temporary curtain
which can be taken down and put away when you are not in meditation.
We suggest that you use black material, extending it diagonally
across one corner of your Sanctum, if you do not have a special place
where you can retire for meditation alone. Leave enough room for
your confortable chair, arranging the curtain so that it touches the
floor, and so that it is high enough to prohibit vision over its
upper edge. Now, the psycholggical effect of retiring to a small
corner portioned off from the remainder of the room, a corner in.
semi-darkness, is excellent. It is more helpful in inducing medit
ation than if you had made no preparations for it. It impresses up
on the Subconscious Mind that in entering that enclosure you are
consecrating your faculties to some special purpose. It is some
thing entirely apart from everyday life, and because of that fact, a
certain significance is lent to it.Only a moment is needed to arrange
a meditation corner such as this, and all evidences of it can be re
moved quickly if it is not possible to keep it in permanent form.
Of course,the most beneficial results can be expected

when a definite period and schedule can be followed. We suggest that
at least fifteen minutes should be dedicated to the work,this time
to be extended according to your convenience, to thirty minutes and
then to one hour. We do not deem it advisable at this stage of the
work to meditate longer than one hour, and only that time when you
feel particularly fitted for meditation. Never force the meditation;
if you do not feel in attunement with the purposes of quiet reflection
then it would be best that you use that period either for reading the
Lectures or for reading other inspirational material.
Of course, you have already mastered the fundamentals

of concentration and meditation. You know that you must sit in a com
fortable chair and relax. That means that you are not to move about
unnecessarily. This is a time when Mind and Spirit are dominant, not
the body. You may find it possible to meditate fully and completely
only for a period of one or two minutes at first, but you will be
surprised at how easily you learn to master the physical organism and
will find your periods increasing in length as you continue with your
schedule. Sit with both feet on the floor, and your hands, palm down
ward, in your lap.Forget yourself, look ahead at the curtain; it will
be black, it cannot detract from your thoughts, and.will quiet and
subdue your conscious mind. This is not to be looked upon as a dif
ficult experiment. Sitting thus you will find that the body is actual
ly rested; the mind is unshackled from everyday worries, and it too,
is refreshed and invigorated. You will notice first of all, perhaps,
a feeling of deep peace, a feeling of life abundant within you, and
an influx of Divine Harmony from the Inner Planes. Even if you would
accomplish no more than that, if you would receive no actual contacts
with Inner Plane Entities, and if you would not project the Astral
Body to the Inner Planes, that alone would be a priceless privilege.
More and more we need these periods during which we can learn to ad
just ourselves, mentally and spiritually. Modern life is little more
than a struggle of wits, a veritable clash and clamor twelve or fif
teen hours of the day. In the morning we are swirled into this
maelstrom, and at night are ejected from it to find what rest we
can after a day of chaos.
It is no wonder that sanitariums are filled to over
flowing with neurotic and mental cases. These are persons who have
not thought to fortify themselves in any way against the over-powering
influences of accelerated pressure which modern life has produced.Day
by day living becomes a more complicated process, but to you this
period of meditation should be the balancing point wherein you learn
to find yourself and to commune with your own Inner Nature.
Humanity,and especially the Treaders of the Occult

Path,need time to replenish their thought world and their Spiritual
consciousness with the ethereal substanceJra Divine Source.They need
time to feel,time to listen,time to understand,and time to respond.
This is indeed ’’going into the Silence” - the period wherein true
rest and serenity are gained. The sleep of the physical body re
freshes the mundane constitution - let us now learn to refresh the
higher vehicles as well, that they may not be trampled under the
myriad stresses and counter-stresses of twentieth century life. Not
only is such a period of meditation one of protection and rest, but
it is a period wherein you will gain understanding, so that you may
bring similar rest and assistance to those about you.
It may be if you are ready for such counsel and di

rect help,that the meditation period will prove to be the channel
through which you can come into personal contact with the Inner Plane
Greater Masters. It is not our1 purpose to speak of them here; they
will be revealed to you in due time, when you yourself are prepared
to heed their messages.
This is also an excellent period,if you feel inclined

to it,for private experimentation.You might try a bit of psycho-
metrising.For instance, hold a letter which you have received, and
see if you cannot, thru psychic means, apprehend its contents.Hold
an object in your hand and endeavor to trace its history,grasping
its vibrations rhru the Akashic Records with which it is associated.
You may not always be successful, perhaps you may not be particular
ly adopted to this sort of research, but it can be made a very plea
sant and highly interesting one, and you will enjoy carrying it out.
At first you may seem to be groping in the dark,but little by little
you should gain a flash from the Akashic Records here and there, and
gradually perfect your methods as you proceed.Always take a little
time after the experiment has ceased,to decide frankly whether what
you perceived with the psychic eye was imagination or fact:. It is
well, if you can, to check your findings carefully.If you are psy-
chometrising a letter, of course you can read it. and find out if you
did grasp the actual contents. If you are endeavoring to read the
history of an object, take a little time to investigate the actual
history of that thing,and find out just how correct your contacts
were.Checking a contact is always a sensible procedure. If your
findings are verified,you will have more confidence;if they are not
verified you will know that more time is needed in experimenting and
perfecting your discernment.
Remember that this rationalization of your contact is

not to be done while the contact is being received.In other words,
don’t permit the conscious mind to question whether the contact is
true or not while the Astral vibrations are coming thru to you in the
experiment.Remember that you must see these things with the Psychic
Vision.If conscious objections are raised,you are bringing into play
the physical organism,and the rapport will be broken.If you are psy-
chometrising a letter, perhaps you will receive nothing more at first
than the general spirit in which the communication was written. You
will sense love, pity, hate or grief or something of that kind. In
other words, you will be attuning yourself to the thought form of
the writer who prepared that letter.The .next step you will want to
accomplish is ascertaining the exact contents.This,of course, re
quires some little practice, but it is very interesting and can be
a source of not only pleasure but amusement to you.
Of course,everything we touch receives something of

our own individuality.The letter, if it has no distinct character
of its own, may very vieil contain the vibrations of any vrho may have
come in contact with it; the postman, for instance, or someone in
your home who has handled it who is under a special emotional stress.
These vibrations will be impinged on the letter, and you may well
sense those instead of the nature of the message itself.Other objects
also absorb vibrations - gloves, handkerchiefs - in fact, anything
that may be near a person, close enough to absorb the influences
being circulated.
Also objects of furniture oi’ decorative articles in
time take on the environment and atmosphere of their location. If
a rare old vase is placed in a room which has a definite character
it might very well be that you would contact the character and en
vironment of the room instead of the history of the vase when you
endeavor to trace its record. All of these things are intensely in
teresting; they furnish you with many avenues of research and open
out new fields of stimulating endeavor for you.
Above all, remember that these various suggestions

given you are not obligatory at this stage of your work. We suggest
experiments such as that described in this lesson in order that you
may know something of this method and may have the instructions
available if you feel particularly fitted for it. It may be that
you have already arranged a particularly full schedule of study, in
cluding meditation periods, and see no way clear to include any
other work. That is perfectly alright - if your own method is pro
ducing satisfactory results.
But we are going to continue to suggest various ex
periments and various procedures in order that you may have the
advantage of knowing how the work is carried on, and may have full
suggestions for arranging a new schedule or. altering your old one,
that the best possible results may be obtained. There is perhaps
no one who would have enough time to perform all of the experiments
each study night, but everyone, knowing the nature of various as
pects of the work, may select those to which he feels closely al
lied, and specialize in them. Whatever your schedule may include,
however, we recommend the use of this quiet, protective meditation
period as being very valuable.
I trust that you are going to find an opportunity to

make it a regular part of your practice and development work.

Beloved Companion:
Now, continuing with the little informal talk we had
in the last lesson, I am going to take up some other suggestions most
of them perhaps, you have been familiar with, some you may have tried,
and others will suggest ideas to you. In endeavoring to sense condi
tions in or surrounding the writer of a letter, as I spoke to you about
in the last lesson, remember that it is very difficult for a Psycho-
metrist to sense closed letters successfully, as direct contact seems
to be necessary in most cases, and any so-called test letter that has
been prepared for you is especially difficult to deal with, because of
the atmosphere of doubt in which it is enveloped. Always make it a
rule, therefore, to open the letter and take it out of the envelope,
thus endeavoring to sense the contents and the nature of the writer.di
rectly from the letter itself.
There is another practical sphere for the exercise of
this Psychometrical Faculty, that is in its use for the Diagnosis of
Disease. While you use, of course, the Therapy Methods outlined in the
early lessons, sometimes it is necessary to diagnose the case..Psychical
ly before applying the Treatments. In many cases, therefore, where you
are in doubt as to the difficulty, take hold of the patient’s hand,try
ing to establish a sympathetic Rapport with him, sitting or standing
for just a moment with the eyes closed, and see if you can sense or feel
his, or her, condition. It is very likely that you may feel in your
own body the same pains that the patient is having, and thus be able to
locate the seat of the Disease.
I know of one case in which a letter was received from
a person who was dying of Tuberculosis - I do not mean that the Transi
tion was taking place at the time the letter was written, but I mean
that the Disease was in the last stages, and that it was rapidly ap
proaching a fatal termination. One who was sensitive took hold of that
letter and without knowing the contents immediately felt the exact con
dition in the throat, to such an extent that he was unable to speak for
a moment or two, his throat contracted and he felt the pain and the
choking sensation.
Very frequently, as you throw yourself into Rapport
vá th the patient, you will see the Auric Conditions of the Organs of
the Body, and from them can tell just about where the trouble is. Of
course, it is always necessary to will away the influence after you are
thru. Any little cleansing gesture will suffice, so long as you do it
with the idea of clearing yourself of the Negative Influences, shaking
the hand as if you were flinging drops of water from it, or holding the
hand for a moment under running water, and then drying it, with a momeni
or two of deep breathing, will fully restore your Positive Condition
without any difficulty.
These instructions that have been given to you, and
particularly the last instructions for the cultivation of the Psycho
metrical Power, or Susceptibility to the Auric Emanations of people and
places and things, will in the main cover most preparations necessary
for literal Clairvoyant Perception, aiding you in building up the true
Faculty and in contacting scenes and persons in the Etheric Light, or
the Astral Realm, which come before you almost like moving pictures.
Lee. 104 - Pg. 2
You must remember, of course, that whatever it is

that you are trying to develop, you must will to do it, you must be
mentally alert, endeavoring' to hear, if it is Clairaudience, or liter
ally endeavoring to see, if you desire to be Clairvoyant. In other
words, you must attain fixed attention, and you must look, listen, and
study, and then record your experiences, no matter how slight; make it
a rule to jot them down immediately, after you are finished, it will
preserve them and help you.
It may be that some object will aid you in focusing
your attention, giving you something to look at steadily, altho you
must not strain your eyes or stare. If you do experience any sensation
of weariness, you must immediately close and rest your eyes for a few
moments. As you practice, you may use either a glass of water, a small
mirror, any polished surface, or a crystal. Sometimes it is suggested
that you take a half-teaspoonful of ink and put it in the bottom of a
white saucer, making it a large drop of black against the white. These
things do aid you, sometimes, to focalize your Psychic Energy and become
oblivious to surroundings, which would otherwise have a distracting ef
fect. I am suggesting these things because now you are not to take any
one method but find the way and means which is best with your own case.
As you work with any one of these, you may observe
a cloudy or misty appearance in the glass or the crystal, or stars or
centers of brightness may appear in a rolling mist that very much re
sembles vapor. After a time, these centers may open out, or again may
condense, and faces or bits of scenery may be perceived, and then you
will know that you are well on the way.
If there is any difficulty, however, and.you are
not successful, then try to imagine a scene, bring it vividly before
your Mind’s eye, work out the details as if you were painting them into
a picture; try to visualize the scene mentally, with the eyes closed,
and then endeavor to transfer it to the glass or the crystal, or what
ever you are using. Open your eyes slowly, and expect to see it there.
Experiments for the cultivation of this Power of Visualizing can be
made in many ways. William Blake, Poet and Painter, used constantly
to see the concepts as actual Images or Visions. "You have'only," he
said, "to work up Imagination to the state of Vision, and the things is
done*” And too, there are other ways in which you can practice this
Development, besides the foregoing.
For instance, when you are travelling, look at one
of your companions rather closely, studying the general appearance of
thé form, and the cast of the features, and the color of hair and eyes.
Then close your eyes and call up the picture, so that you can see it
mentally or interiorly and recognize the distinctive characteristics.
If you are not successful the first time, look again, and then close
your eyes once more; and keep on trying until the representation in
your Mind stands out clearly and distinctly, almost as if it were an
independent and external thing. This is a wonderful means of culti
vating this Faculty of Imagery.
Another thing, for instance, before you glance at
your watch-..when you wish to know the time, close your eyes for just a
moment and try to visualize the time-piece, and then, clairvoyantly,
find the position of the hands. Just picture the watch in your mind.
quickly, and try to visualize, instantly, the position of the hands as
it comes to you, without questioning and without thinking about it.
Having done this and formed your Mental Picture, then glance at the
watch and ascertain whether you have been successful or not. You will
be surprised how frequently you will see them as they actually are,
and you will find that as you practice you soon acquire the ability to
cognize the position of the hands at any moment. This experiment can
be varied a little by asking someone to move the hands of a clock or
watch without your knowledge. Or you can take the clock or watch and,
without looking at it, shift the hands; then, after a few moments, just
visualize it and see if you can pick up the position of the hands.
Now, in connection with this work, think of someone
who is absent and then try, mentally or clairvoyantly, to discover
where he is and what he is doing. In this case you practice by visual
izing the face and features of your friend and will yourself into his
presence, then endeavor to sense where he is and what all his sur-
rouncings really are.
Another experiment is right along this line; when you
are sitting in your Sanctum, mentally get up and go out of your home,
follow the road to the home of a friend, open the door, walk in, look
around, take notice of what you see, or what you think you see, and
then return slowly in the same manner. As you wake up from your ab
stracted state, notice the time, write down where you have been, and
what you have inferred, or as it is sometimes put, what you have
seemed to see; and then, at the first opportunity', make inquiry re
garding your recorded experiences, and see if they harmonize with the
facts. You. can sometimes ask a ’’lead question” in such a way that no
one will suspect anything unusual. Of course, at first, only try to go
a little distance, and to intimate friends, perhaps from one room to
another in your own home, or from upstairs, downstairs, and see what
some other member of the family is doing; things yo^ can check up on
readily. Constant practice will make you nearly perfect in these
things.
Now, just a word of explanation. Intuition, when used
correctly, means the Power of direct perception, and it is of the
Spiritual Plane, a replica of what Instinct is on the Physical Plane.
It is always difficult to differentiate it from unrestrained Desire.
That is the reason for the saying, ’’The wish becomes father to the
thought.” So, too, Imagination, the wonderful Faculty possessed by
the Inner Self of picturing, originating, and forming on the Subject
ive Plane, unless it is trained and intelligently exercised, does in
volve its possessors in many, difficulties. It is always necessary,
therefore, to proceed cautiously and retain one’s balance. Head and
heart, to use a familiar term, must cooperate and supplement each
other, the Occult and the Mystical must be blended. In other words,
Rationalism must become Religious, and Religion must become Rational,
and in the blend we have the combination of Qualities fitting us to
receive the very highest Inspiration, and in fact, fitting us to be
come the embodied Expression of Divine Mind.
Beloved Companion:
From time to time we have touched upon aspects of
Initiation, and have emphasized the many privileges of Higher Devel
opment; let us now analyze the subject from the standpoint of the
Initiate’s Prayer:
’’May we be a channel whereby Thy Holy Ones may ap

proach the world; may we be a center of radiation of Thy Power.” The
Initiate perceives himself as belonging to that great Host of Servers.
He proffers himself to act in the capacity of a transmitter of know
ledge, of force, of influence, from Higher Sources of Power, from the
Celestial Hierarchies of Power, who are the representatives of the
Logos. The Angels and the Arch-angels, the Souls of ’’Just Men Made
Perfect” - all of these with the Initiate of the Pathway, indentify
themselves with the objective of cooperating in the service of God
and man. Such service is not a burdensome duty; it is a rare pri
vilege and one which only Illumination brings.
A further phase of the prayer is: - "Teach us to travel
light". In ather words, the Initiate who is laden with his own dif
ficulties, half-solved problems, worries, doubts and fears, is so
troubled in his own soul that he is not of much use in assisting others
In his own mind he must be satisfied, he must have passed the tests
■of faith, and must have proven thru meeting every test with harmony,
his right to continue. There is a certain type of individual who
might interpret that particular phrase - "Teach me to travel light",
as being a request to defer as many responsibilities and duties as
possible. That is incorrect. One who would interpret the prayer in
that way would be lacking in discrimination.
We must also remember that this supplication helps us

to understand that we are to keep closely in attunement with the
Divine Source of Illumination. It is quite possible, you know, to
bind one’s self so closely to mundane tasks, even though they be
tasks of service, that we automatically shut ourselves off from
spiritual supply. There are those who feel that they have given
their lives in service; from morning until night they labor and toil
- in effect making slaves of themselves for others, only to find that
their service has been entirely without effect and has brought little
of benefit to themselves or to the ones for whom they sacrificed
everything. That is the type of service that is without guidance
- blind and ineffectual. We are wont to interpret the 13th Chapter
of I Corinthians as meaning that unless we have charity, or in other
words, "love", our work will not be effective. If we will extend
the meaning of charity to include a love of the Master, and the
subsequent heeding of His Message, we will have an even clearer
understanding of what the term, "travelling Light", means. We will
use the term then in the sense of its illuminating our efforts, of
its Divine Radiance pointing the Way in which we may wisely serve.
As we study the words of St. Paul, let us substitute Light for
Charity. "And though I bestow all my goods to feed the poor, and
though I give my body to be burned, and have not Light, it profiteth
me nothing."
The facts of Initiation are stern facts., for the re

sponsibilities of guiding others are not to be accepted frivolously.
Modern religious methods have rather pampered us a bit too much. We
have grown lax in our respect for the majesty and the omnipotence of
God, and have grown into the habit of looking upon him as an indul
gent Deity who will, if we have His favor, satisfy our every whim and
wish. This misunderstanding is the root of many bitter disappointments
which the Initiate faces as he travels the Pathway. He performs one
portion of his duty and waits expectantly for the wreath of victory
to be placed upon his brow. He waits for all men to bow down before
him as a deliverer, and he waits also for the rewards, both material
and mundane, which he anticipates God will shower upon him. How su
preme is that test when these expected rewards are not forthcoming!
Time after time we have heard the lamentations of the

just who bemoan their fate, comparing themselves and their lacks,their
needs and their wants, with the lavish, luxurious circumstances of
the "wicked”. Well must they learn to face this test of comparison)
the candidate must understand that he has no means of calculating
the value of his services. It is not his place to say that God should
reward him thus and so, and one of the most stern tests of his ability
is that which withholds what seems to be a very just reward, to ascer
tain the depths of his faith, the clearness of his vision, and the
breadth of his consecration. This single test has been one of the
principal obstacles in the downfall of travellers, and is perhaps
more difficult to overcome than any temptation of marked insidious
nature that might be set before the traveller. Each one hears the
call, "Leave thy nets and follow Me". That means to leave all of the
claims which the Lower Self has upon our consciousness, and take up
the Vision of a new life. As long as we set something else above our
service on the Pathway, as long as we deem monetary rewards, fame or
fortune, more important than transmitting the Message; as long as any
of the wiles and fancies of the Material Plane have chief claim upon
our attention, let us not deceive ourselves - we are not travelling
the Pathway, we are giving nothing but the most languid attention to
things of Esoteric importance.
It takes only a few of these practical tests to point

out clearly to us the state of our advancement. We must be ready on
the Pathway, not only to receive the gracious praises of those with
whom we work, and the unmistakable approbation from the Inner Plane
Masters, but we must also be prepared to face gladly such tests of
character and faith as these all-wise Masters may set before us.
Indeed, how many of us are completely willing to at

tune ourselves to God’s will? Is it not true that the majority of the
prayers offered each passing day are prayers recommending to God this
mode of action or that, prayers demanding this exemption or that, and
even prayers commanding certain desirable privileges and rewards? How
few times do we bethink ourselves of the necessity of inquiring as to
the nature of God’s Will! How few times do we ask for Illumination!
In the last analysis, that is all we need. Our judgment is not to be
compared with God’s. We are not to distrust that judgment, for we are
in effect receiving commandments from our Cosmic Force, and are dedicat
ed to Cosmic Service. Remember that there is no point in the Inner
Plane Masters belittling us, misdirecting our efforts, or visiting us

with sorrow, grief and disappointment. As long as we are dedicated to
the service, we are on the side of right thinking, and we have the
assistance of the Infinite Forces of the Cosmos.Through our misinter
pretation of these Forces we sometimes find difficulty entering into
our affairs, but it is not the Cosmos which sends grief and despair
upon us; it is we ourselves, thru inexperience, who manifest these
attributes which are unGodlike.
There is much indeed that is learned from this prayer.

Let us consider the next phrase - ”To suffer gladly for Thy sake”.
That brings visions of a spectacular sacrifice. With all the zest of
one dedicated to High Principles, we are absolutely sure that there
is nothing we would not do to prove our steadfast devotion to the
Path. Gladly do we feel ourselves capable of following in the Path
way of the martyrs, and even of surpassing their courage.
But let us ask ourselves frankly, does this same

splendid fearlessness and intrepidity include the multitude of minor
obstaacles met in everyday life? These, too, are important, and are
more prominent in the lives of Occult candidates than the spectacular
sacrifices which all are prepared to meet. Let it not be said of us,
as it was of the faithless disciples, ’’Could ye not watch with Me one
hour?” Our faith is demonstrated in little things as well as in great
things, and certainly the Love of the Nazafene is great enough to
fill our entire consciousness and to help us with the trivial pro
blems of everyday life, as well as with the major issues which occur
at infrequent intervals.
The completely Mystical Way is the Path of Emotion,

distinguished for its instability, for its periods of exhilerating
Spiritual Joy alternating with periods of despondent inertia.That is
the Pathway of the fanatic who daily loses that which he gains at
night. It is our purpose to temper the yielding to emotional force
with intelligence that the Illuminating Light from the Inner Spheres
may radiate its revealing beams generously intd all portions of our
Consciousness, sustaining us at all times, helping us to maintain
that permanent, enduring, abiding confidence which is faithful to
the Master, not only in the glowing, spectacular moments of heroism,
but in the quiet hours of watchfulness as well.
As we approach the concluding thought of the prayer a

great peace seems to descend^Mè1} Heed the words, ’’Teach us to lay
down the small personal life for the great Cosmic Life, and to love
with the Love of God.” That is what the entire process of Initiation
means. It is the embracing of a new standard, one which is boundless
and infinite, one which lifts us from the limitations of ignorance,
and helps us to climb to the pinnacle of Attainment. It is the sav
ing Grace which gives us a larger vision. In so many ways the uncon
secrated Soul is at a stage of development not one whit higher than
that of the savage, who, by treachery and slyness, traps and kills
his prey,dragging it to his wilderness stronghold, there to surfeit
himself by gluttoneous indulgence. Let another approach, and he seizes
his prey with savage protectiveness. Regardless of who it may be who
Lecture 105 « Page 4
seeks to enter his stronghold, friend or foe, they are met with at
tack and brutal onslought. Explorers who have pierced their way into
aboriginal country to bring medical assistance, to bring all of the
aids of civilization, have done so at the risk of their lives. For
these closed minds and these closed Souls see nothing but their mis
erable habitant/ the useless prey which they have slaughtered for
one ill-satisfying meal.
I say that many Souls are like these undeveloped

species. They have their material plane possessions, or they have
their preconceived ideas upon philosophy or religion; these they
feast over jealously. Ask them if they want something better, and
they will tell you yes, but when the call of the Master is pointed
out to them, and they are asked to lay aside that which may be harm
ful to their progress, they revert to type, growling vindictively in
the depths of their shadowed consciousness, lest their half-truths be
proven to be illusions.
Let us heed then, the final phrase of the prayer. It

means setting aside not only our own opinions as to what is our right
ful due, but it means taking up the active work of cooperating with
Spiritual Forces. It means acknowledging the guidance of these Inner
Plane Forces, and the following to the best of our ability, the way
in which we should go. Sometimes service calls us away from home and
fireside, sometimes it calls us back to family responsibilities, some
times our Path lies in the region of great social or political pro
minence, and it sometimes is in the secluded valleys of quiet mundane
life. But wherever we may be guided to walk the Way, we may always
see the Spark of Pure Spirit in the heart of every man or woman, and
we seek to help them to manifest their higher selves.
In comparison with the joys which this privilege brings

us, the overcoming of preparatory obstacles, major or minor, as they
may be, are as nothing. We learn to love with the Love of God, for we
have Visions, a higher and more impersonal viewpoint of all things.We
rejoice in each problem, for we look upon it as a privilege afforded
us in demonstrating our ability. Those who have no faculty for de
velopment, those who have no sincere and cherished desire for ad
vancement, are not given these problems; they are left tç/idly pass
thru life without objective until the satiation within their own souls
compels them to seek the Truth. When this Dedication is accomplished,
then with peace and full understanding we can read those sentences of
St. Paul, and take them unto ourselves as a part of the work to be
done: -
"Charity suffereth long, and is kind; charity envieth
not; charity vaunteth not itself, is not puffed up, Doth not behave
itself unseemly., seeketh not her own, is not easily provoked,thinketh
no evil; Rejoiceth not in iniquity, but rejoiceth in the truth;Beareth
all things, believeth all things, hopeth all things, endureth all
things.......When I was a child, I spake as a child, I understood as
a child, I thought as a child: but when I became a man, I put away
childish things. For now we see through a glass, darkly; but then
face to face: now I know in part; but then shall I know even as also
I am known. "
Beloved Companion:
Tonight I am going to touch upon that phase of the
work which is ofttime known as the "Yoga of the West”. It is lament
able that very few Occidental students are familiar with the tradi
tions which have come down thru the ages for their racial use.Due to
the activities of certain organizations teaching the Eastern Tradi
tions, they are as a whole more familiar with Yoga methods,and the
principles of Buddhism and Brahmism than they are with their own
sacred teachings. So it is quite fitting that a large portion of
the Higher Work sent you by the Brotherhood should be instruction
along the line of the deeper Mysteries of the West. Although we do
not realize it in this country,the Eastern Mystic is just as curious,
just as avid for instruction concerning the Caballa as many of our
own Race are concerning the Yoga practices.
In fact, many occidentals are surprised to know that

there are any traditions other than those of the East.They are sur
prised to know that there is a Cosmology more pertinent to modern
life and conditions and more all-inclusive of Cosmic Forces than the
system propounded by the Upanishads and the Vedas. And so those of
us who are travelling the Western Pathway may now feast upon the
Sacred Writings which reveal to us the Wisdom of Israel.
Perhaps it will seem curious to the uninitiated for

us to go to Judaism for instruction along this line. But when the
facts are analyzed it is not such a curious condition after all.No
message has come down the ages without a definite source; no teach
ing has been perpetuated except those which have issued from some
Guide, some Teacher, or some Inner Plane Fount of Illumination.With
out hesitancy we will all agree that for the East,the lambent flame of
Wisdom was conceived in the Teachings of such Avatars as Buddha,
Zoroaster, Confucius, Mencius and others. As for the West, our teach
ings have come from the Nazarene, Himself a Hebrew, and from others
of His race who have zealously guarded the Traditions thruout years
of persecution. The Israelite Tradition is our natural heritage. We
are closely allied with the "chosen ones”, and need not feel that
we are acceding to the domination of a foreign code when we follow
the Occult Mysteries which are our natural birthright.
The Caballa is the foundation of Occultism.lt forms the

basis upon which ritual, cosmology and spiritual contemplation are
built.To explain it we have the Glyph of the Tree of Life which as
a meditation Symbol is unsurpassed.lt is not a dead, archaic Doctrine;
it is alive, energized, actively followed and accepted by thousands
of the Initiates at the present time. Fundamentally, there is a
three-fold source for the Teachings of Israel, one of which is pop
ular - the other two of which are for all intents and purposes un
known to the average person. We speak first of the Scriptures, the
Old Testament which is known as the Book of the Law and the Prophets;
second, the Talmud, which is a collection of comments on the Old
Testament, and thirdly, the Caballa, which is the Mystical interpre
tation of the Old Testament. The Rabbis revealed their significance
when they said that the first is the body of the Traditions, the
second is its Rational Soul and the third its Immortal Spirit. Lavish
ing spiritual attention upon any one of these without due regard for the
the explanatory trio as a whole is to follow an orbit of misunder
standing 3 and it is because of this fact that we find modern Orthodox
Christianity devoid of substantial logic. The Rabbis further hold
that ignorant men may with profit read the Bible; the learned man may
study from the intellectual standpoint the Talmud, but the wise man
meditates upon the third.
From certain Jewish sources comes the knowledge that
Moses spent three separate periods of forty days each on Mount Sinai
conversing with God. During the first forty days he was given the
Tablets of the Law which have come down to us as the Ten Commandments.
During the second forty days he received instruction regarding the
Soul of the Law which he recorded in the Pentateuch, and the last
forty days was spent in a contemplation of the deeper Mysteries which
have been inculcated in the Caballa. The very word Caballa signifies
its importance.lt means the unwritten Law, the Secret Learning.Thru
it man learns to understand not only the Universe about him,but the
Universe within himself.
Since its origin the study of the Caballa has been

augumented by the scintillant, introspective analysis of many minds
and has been embellished by the dedication of countless noble spirits.
One of the most remarkable and compelling aspects contributing to its
authority is its universality.lt is not a Doctrine excluding all others,
it is a Doctrine including all others. Each philosophic and theosophic
system finds its place in relationship to its fellows on the Tree, for
it is as broad as the Cosmos itself, and yet, as definite and pointed
as the needs of each individual soul.
Thru it we can learn to understand more clearly than
ever before the Teachings of Abraham. We learn to interpret the Mys
teries of Egypt, and the subtle and spiritual aspects of Christianity
are revealed in their crystal purity. Little is repeated in the New
Testament concerning the actual events which transpired in the thirty-
three years of life afforded the Nazarene, but Esoteric Tradition
fully accounts for the training which He received. We learn that He
was a personage of intelligence, and a personage of wide intellectual
attainment. The period of adolescence was spent under the guidance of
the Essenes. This is not mentioned in the Scriptures, for the order
was a secret one, although it was of prominence and influence during
the days of Roman supremacy. In many of His uncontested statements
we find unadulterated references to the Tree. These cannot be mis
taken by those conversant with this Wisdom, and we rejoice to know
that we have at last approached the point where we are observing
Cosmic Law from the same vantage point as did the Avatars of old.
It is not strange that the Caballa should be studied

apart from the recognized portions of spiritual education available
thruout the passing ages. Esotericism has always been suppressed,
and time after time the Sacred Writings have been destroyed and a
continuation of the Teaching virtually annihilated. Many schools
of philosophy have endeavored to term the CaballaAforgery,principally
because they have not been able to trace in an uninterrupted chain the
present teaching back to the Supreme Origin. Neither are they able
to understand the Glyph of the Tree of Life, for it means nothing to
the uninitiated, although it is a Key to all Wisdom when its subtle
inferences have been understood.
We learn from the Sepher Yetzirah the Doctrine of
the Logos; how in ten Divine Emanations the Universe was created,
and thru the cohesion and interactivity of these Emanations, Life is
sustained. We learn of the four Worlds of the Tree, and their mean
ing. The Mystery of the Macrocosm as related to the Microcosmic Plan,"
is revealed,and we learn more fully how God and Man are One.We investi
gate the true Science of Numbers and learn to appreciate with convic
tion the axiom of Pythagoras, ”God geometricizes”. The Gods of anti
quity assume personalities distinguishable from one another.We observe
their place in the scheme of religious thought,and perceive the Spheres,
the Celestial Hierarchies in their relationship one to the other.The
Planets held in the Cup of the Zodiac unfold their treasures of wis
dom for us, and the magnificance of all beings,the omnipotence of the
Supernal Father,is perceived as a rational intelligible verity.
As one commentator has said - the cardinal Doctrines of

the Caballa are ’’mainly designed to solve the grand problems about:
l .The nature of the Supreme Being.
2 .The Cosmogony.
3 .The creation of Angels and Man.
4 .The destiny of Man and the Universe.
( 5.To point out the importance of the revealed Law.”
Certain authorities distinguish between two phases of

Cabalistic discussion - one; the ’’dogmatic Caballa;” and the other the
’’literal Caballa”. The first is a discussion of the esoteric signifi
cance of the Tree, and it is with this phase that our work will be
chiefly concerned. The second which is not always distinguished se
parate and apart from the former, is a discussion of the various modes
of interpretation, based upon number, a use of the Hebrew letters,and
other devices. It is in the dogmatic Caballa,however , that the true
esoteric instruction lies. This is the teaching for which all of
your study has been preparatory. As you study, open your minds to
its Divine Enlightenment, and seek to manifest its truths, in all
things that you may do.
Perhaps something of all this regarding the Arcanum has
been revealed to you during your moments of meditation;perhaps during
your contemplation of the picture of the Nazarene.No doubt you have al
ready felt the force of the subtle Mysteries which formulated His per
sonality, and have been seeking the underlying cause to which He and all
of God’s manifestations are subservient.
We will not take up the active study of the Tree until

several study nights hence,but in preparation for your study along that
line,we suggest that you obtain a small notebook,that the new words and
terms may be set down therein,with a brief definition giving your under
standing of them.Inasmuch as there is no dictionary or encyclopedia con-
- taining a complete analysis of these words,you carjàssemble your own thru
the constant use of such a memorandum.The small pocket size with conven
ient sections allotted for each letter of the alphabet will be very use
ful and will stimulate your understanding of the Cabalistic instruction.
Beloved Companion:
There is one subject which it is necessary for us to
deal with at this time, and that is the doctrine of the Planetary
Spirits. You have received instruction and by this time know some
thing of the nature of the seven Planes, and of their characteristics.
Vie are now going to touch upon the Planetary Spirits connected with
these seven phases, that you may have an even more thorough understand
ing of them.
As we have pointed out, the Planes may be further di
vided into seven Sub-Rlanes. That is within itself each Plane has
seven distinct aspects which are related to one another as the Planes
themselves are inter-related.
The Planetary Spirit is evolved with the development

of each Plane. Now that means that it is produced as the evolution
of that Plane continues. Therefore, its Higher Self will consist of
the most subtle matter of a Plane, or in other words will be the
seventh Sub-plane of the Plane. Each Planetary Spirit is the Arche
type of the life of its Plane, being the dominating influence over
that particular phase. Thus the Planetary Spirit is as the Group
Soul of the Plane in which it functions. It is acutely connected with
that Plane, and when the condition is analyzed we perceive that the
development of the Planetary Spirit depends completely upon the de
velopment of the six other sub-planes with which it is associated.
Therefore it means that the Higher Self of the Planetary Spirit de
pends upon the consciousness dwelling in it for its development.
Now let us see how these influences interact. The

Planetary Spirit determines the condition of the evolution and func
tioning within its sphere, and the functioning of these influences
builds up the Higher Self of the Planetary Spirit in return. Think of
the Planetary Spirits as great, but mindless Entities. They are con
nected with the Planets which are associated with each Plane, and thus
their influence is 'two-fold. They bring to bear the influence of the
spheres and the Zodiac, as well as the subtle Spiritual influences
direct from the Logos. Each radiates its influence upon its Plane,
attuning that Plane with its own vibrations. Each phase of evolution,
each epoch, each Day of Brahm in other words, develops the correspond
ing factors of those vibrations within itself. Therefore we can mas
ter the conditions of each Plane only by attuning our consciousness
with the Planetary Spirit of that Plane, and cooperating with it.
Because of the fact that the Planetary Spirit is mind

less it has been assigned a Guide, a Guide of the first Evolution, a
Lord of Flame. These are sometimes called the Archangels of the Spheres
Their names are guarded and known only to the Logos, but there are cer
tain representative Holy consonants by which they are known to the
initiated. These Mighty Archangels of the Spheres have their own
highly developed Initiates who are more closely than they in actual
contact with human consciousness. These latter are the Archangels,who
are intimately concerned with the evolution and the regeneration of
the various Planets to which they are assigned.
Now these Archangels are not the Star Logoi, these

latter Forces are the direct representatives of the Logos,they repre
sent that primal omnipotence in the Solar System, but they are older
than the spheres, just as the various Rays from the Logos are older
than the Planets; they are more highly evolved, and are not over
shadowed by the Planetary Spirits. They operate independently, al
though cooperatively with them. In other words, the Star Logoi are
above even the Archangels, and are indeed none other than the great
Initiators, the Lords of Mind.
The Star Logoi represent an abstract principle, a

potent, impersonal force, but they are periodically represented in
form, as for instance thru the incarnation of the Nazarene during
the-Piscean Age.
Let us draw another comparison to distinguish between

the Planetary Spirits and the Star Logoi for you. Remember that we
have referred to the Planetary Spirit as the Group Soul of the Plane
upon which it functions. In this regard the Star Logoi may be con
sidered as the Group Minds of phases of Evolution, or Cosmic Christs.
Each epoch of evolution is influenced and its forces are stereotyped
by a Star Logos, which remains in function even after the Cosmic Tide
which calls them into being has passed away.
Before going further let us pause to arrange a diagram

which will visualize the comparisons which are to follow for you. On
a sheet of paper draw a circle by using an inverted cup or glass, as a
guide for your diagram. Place this circle in the center of your pa
per, and vertically, that is with an up and down stroke, bisect it or
divide it into two halves. Now cross this vertical line with six hor
izontal lines. You will then have seven crosswise sections divided in
the center by your first line. At the summit of this line write the
word "Logos," and at the base of the line under the circle write the
word "Nadir". To the left write "left-hand Path,’’ and to the right
"right-hand Path." Draw an arrow issuing from the Logos downward and
to the left, and label it "Involution." Draw another arrow upward from
the Nadir toward the Logos along the right-hand Path and label it
"Evolution." Number these seven segments starting at the bottom,from
one thru seven, and then name them in the same order. First, Man;
second, Nature Forces; third, Saints; fourth, Masters; fifth, Angels;
sixth, Archangels, and seventh, Christs.
Remember that all manifestation is produced on the In-

volutionary, Evolutionary Arcs, that all demonstrations of conscious
ness are employing these great Cosmic Principles whether we realize it
or not. For instance, during periods of psychic projection we have the
choice of looking forward, of perceiving nothing but the immediate
present, or of looking backward. In other words we look back along
the Involutionary Path, we look forward upon the Evolutionary Path,
or we remain earth-bound and stagnated in the material. Constantly
you have observed our reiterance of the necessity to attune yourself
with the higher phases of consciousness. We know that your feet will
tread in the way in which your gaze is directed. Dwelling without

end on the past is to cripple your powers; turning your thoughts to
the higher is to stimulate your progress. The man who remains con
stantly immersed in the material gradually becomes earth-bound. He
identifies himself with the earth and the earth alone, he becomes of
it, he betrays his Divinity and becomes little better than an elemen
tal. The greatest gift which human consciousness has been afforded,
a gift which has been earned thru our long toil downward from the Logos
thru the Involutionary progress to the nadir is the gift of understand
ing, the gift of perceiving our position in the nadir, and the gift of
having the aspiration to organize our forces cohesively that we may
begin the upward ascent.
This diagram points out graphically to you the fact

that man, regardless of what he may himself deem to be an advanced
state of consciousness, is at the bottom of the Cosmic ladder, as far
as Evolution is concerned. There are phases of development higher
than he. Half of his self-realization has taken place, the other half
remains unaccomplished.
But we have the guidance of many Forces. First, the

Planetary Spirits which assist because of their governing of the var
ious Planes, and in association with them we have the assistance of
the Planetary Vibrations, because each Plane has a Planet assigned to
it, and second, we have the assistance of the Star Logoi who are con
nected with us directly from Universal Mind, and who are also repre
sented in the Signs of the Zodiac, and their periodic out-pourings of
influence.
The seventh Plane force is the Initiator of the first

Plane force. Therefore, observing the notations of your diagram you
will perceive that it is the function of the Christs of the Rays to
initiate Humanity. Now the Initiator is not the object of worship.
The Christs initiate Humanity that they may manifest a still greater
force; in other words that of the Logos. It is by His Divine Spark
that they live, thus man is bidden not to worship Nature Spirits nor
Angels nor Archangels, or even the Christs themselves, but to look
upon the Logos as the Supreme and Omnipotent Abba Father.
The first Plane is the only Plane upon which the Init
iation of the Logos is given, for it is at the nadir that the Involu
tionary process changes, because of the fact that a direct reflection
of the Divine Consciousness represented by the Divine Spark, is first
injected into consciousness. From the animal kingdom Man proceeds to
the adoption of Personality and Individuality. He becomes one in many.
He stands at the end of absorption in Group Consciousness, and at the
beginning of realizing himself as a personal Entity. His conscious
ness is the raw material from which the Logoidal Force will issue,and
that consciousness is developed to Logoidal propensities in his Evolu
tionary progress. Henceforth he perceives the Logos no more directly,
but is concerned with each separate step of his advancement. On the
Evolutionary Arc he looks to those immediately superior to him, and
on the Involutionary Arc he looks across to those evolving Entities
issued from the Logos who have, in their withdrawal, reached the
Plane to which he has advanced. Thus in our progress, after our first
realization of self-hood we no longer aspire to perceive the Logos
direct, but receive thru the Emissaries of the higher phases of con
sciousness the impluses and directions which influence our awakening.
You will understand that the beings still in Involu-

tionary progress follow the same method. They look across the
Planes to those who are progressing up the Evolutionary Pathway, and
worship them as the closest connection to the Logos from which they
were issued. At the turning point of the nadir Man looks directly
up the Planes and perceives the Logos at the highest extremity of
consciousness, but when he proceeds thru the Evolutionary progress
he then receives the greater Light thru the illuminated embellishment
of the lesser Light, the Angels, the Saints, Nature Forces, Archangels
and the Christs.
The Cosmic Christ or the Star Logos presiding over

each evolution is a Lord of Mind, but He has within His own nature
aspects of two earlier Evolutions, that is the Lords of Flame and the
Lords of Form. We see, therefore, that the Christ is aspected thrice.
He is of the Trinity, which is the basis of Exoteric Spiritual con
templation. But there is a higher manifestation, that of the Tetra-
grammaton, which is four aspected. Of this mystery more will be given
you later. Sufficient to say now that the Tetragrammaton represents
the Trinity operative and in manifestation; in other words the Logos.

Beloved Companion:
Tonight I am going to take up another very important
subject. It is the Law of Action and Reaction. As you will understand,
it is almost impossible to teach these higher and sacred aspects of
Occultism to our students without getting into quite deep subjects.
The majority of schools, in fact, do not attempt to go into the wealth
of detail given you, as it is much easier for them to write upon trite
subjects, which really explain nothing.
So I am going to suggest that you do not permit this

information to confuse you unduly. Do not expect to absorb all of it
with one reading. I want you to lay them aside and think about them,
study them over and meditate upon their contents from time to time.
Every once in awhile return to one of these lectures when you feel
that an idea has come to you, and let their illumination guide you
to a gradual unfoldment and realization.
One rule which you may always remember in regard to

this subject is "Action and Reaction are equal and opposite." If the
ratio of transmission between them is known the true equivalent of
the reaction can be calculated.
You know of course that the Cosmos contains within it

self seven vast planes. Our universe is situated on the seventh plane
of the Cosmos, and is itself composed of seven planes. Each plane has
seven sub-planes, such as were explained in a previous lesson. Tran
smission of power takes place thru the sub-planes.
The second rule to remember is: "The potency of each

sub-plane is the square of the potency of the sub-plane below it."
That is explained by the fact that the opposition operation of Action
and Reaction on the two planes sets up a vortexj that is a whirlpool,
which is the Primal Atom. When these two forces meet they neutralize
each other, and the center of this whirling activity becomes stabiliz
ed, devoid of force, except as that force is interpreted in its sub
jective aspect.
Now if it were possible for you to capture a primal

atom and separate these two gyrating currents, that is, analyzing
them each separately, you would have two sets of potencies, each of
which would be equivalent to the static energy or the latency lock
ed up in each atom. Therefore in each one of these two separate di
visions you would have, instead of actual latency, two potencies. We
can see that the atom has reproduced itself in that analysis, trans
ferring its activity from one plane of manifestation to another.When
ever anything is thus multiplied it is translated into another and
higher dimension. (We say that the world is composed of three di
mensions $ height, breadth and thickness.)
Now that demonstrates that when we say that Action and

Reaction are equal and opposite that rule applies to one plane only.
When the force is transposed to another plane it does not hold true.
Thus we can understand that when you sublimate a force you multiply
it by itself, and when you degrade a force you divide it by itself.
(The term degradation is employed here to mean the opposite of sub
limation. It means, as we have used it, simply the descent into mat
ter.) On the Involutionary Arc degradation was a means of develop
ment. As life forces proceed from the Logos, descending the planes
from the seventh to the first, they are actually progressing, al
though their force is being degradated. Passing the nadir, they
commence the sublimation of force, or the Evolutionary process.Hence
it is that each soul must know the depths before reaching the heights
of Illumination.
Now you can perceive that each atom of matter con
tains within itself the fruit of Involution; that is it contains
Spiritual potency. If you could release the energy in an ounce of
gold by shattering each one of the atoms in that gold you would blast
the entire forces of the Universe. In the process of developing
those atoms logoidal Force has been impounded into them. Science
has lately discovered this fact, and is more and more endeavoring to
use the energy of the atom for mechanical purposes. Even so, their
magnificent investigations have only succeeded in harnessing the
most gieager fraction of power in each minute particle. The Evolu
tionary process releases this power gradually and uniformly, con
trolling its force instead of dissipating it.
If, therefore, a Magician could completely and thorough

ly utilize the force encompassed in the atoms in an ounce of gold he
would have at his command energy superior to that of any now in exis
tence. Mankind as yet is not prepared for that mastership, although
our gradual evolution is bringing us closer and closer to a controlled
realization of Logoidal Power.
Now so far we have referred to these forces of Action

and Reaction in regard to atoms of the material plane. It is easier
to explain matters in that way, for you have something tangible then
upon which to base your knowledge. But now let us consider what
takes place when this law operates in regard to consciousness.
You will remember that we said above that sublimation

means the multiplication of a force by itself. Therefore when we
ascend the planes we are constantly multiplying the force of power
within us, as we draw closer to Logoidal understanding. Releasing
this force suddenly and with unpreparedness is just as disastrous
as blasting the atom without providing for control. We could no
more stand the shock of being suddenly projected to the seventh
plane than we could withstand the physical shook released when an
ounce of gold was suddenly atomized. This explains the Biblical
saying, ’’Thou canst not see my face: for there shall no man see me,
and live.” We could not, in our consciousness, stand in the pre
sence of God and live. We can, however, receive vibrations from
that great Force as it is reduced in potency to the point where we
can safely handle those vibrations. We can receive it best thru
the great Masters on the Inner Planes for instance. This also ex
S
plains how it is that when a lesser form of contact with the seven
th plane occurs there is usually a sensation of a blinding flash of
light. That is quite natural and now you can understand why this
occurs. The direct raising of consciousness to the seventh plane
is that of sublimation or the multiplication of force by itself,but
in the tenure of evolutionary progress we raise consciousness by what
we might term a process of mathematical addition. We try to ’'live
and learn" life after life again and again, little by little accustom
ing our sensitive faculties to a higher rate of kinetic action, per
forming slowly that which would be disastrous if performed directly,
without guidance.
The process of following a pathway directly to the
goal of attainment is Initiation. It is, as we have pointed out in
former lessons, something of a short-cut. Evolution, the gradual,
slow unfoldment of consciousness, thru countless numbers of life
times, a long series of rebirths is the process of addition, where
as Initiation is the process of multiplication. This also explains
to us why the pathway of Initiation is sometimes fraught with dif
ficulty. The Adept, in his meteor-like progress, attracts obstacles
without ceasing, that he may overcome them speedily and may advance
in wisdom and knowledge at the same time.
VJe have spoken of the dangers accompanying the direct

route, and we did so having in mind the individual who attempts to as
cend that route alone. The processes of Initiation, however, imply
that the individual is travelling with others of similar purpose.
Therefore the Group Soul bears the brunt of the force of released
energy and newly realized power, and it is distributed in a controll
ed proportionate manner among those within the Group Soul.
In the Western Traditions you are part of such a group,

and that association carries with it defensive and protective in
fluences. Perhaps you have contacted those who have endeavored to
follow a direct course of awakening without identifying themselves
with an authorized group of fellow-travellers. Perhaps you have seen
in them the results of their impulsive, misguided efforts in the loss
of health, the loss of emotional control, and the burning out of
mental energy. Indeed there are many derelicts who have unwisely
sacrificed themselves to a system of advancement of which they knew
nothing, seeking to force their way along the pathway, tearing aside
the veils with rash thoughtlessness, only to encounter the inevit
able depletion of their own individual power.
We have an example of the True Way in the work, of the

Master Jesus. He imparted His Truths, not to one disciple alone, or
to one entrusted guardian of Truth, but to twelve. He taught always
in the midst of a group, just as the Brotherhood instructors teach
to their large group which is united as one body, in the Over Soul
of the organization.
Now we find that the work of many organizations is

concerned with one plane’s endeavors and one plane alone. They
specialize, for instance, in psychic development, or in other words
the work of the two astral planes, upper and lower; or they are
purely mystical, and ignore every other plane, and specialize upon
sixth plane attainment. Other schools, particularly those of an
intellectual type, might be said to be concerned with the two mental
planes, the abstract and concrete. The Brotherhood has been endeavor
ing to harmonize and synthesize all planes for you, in order that you
may develop in a consistent way, and not be confined to the activit
ies of one level alone.
Now let us consider for a moment what occurs when
force is degraded; that is when it is degraded while following the
Evolutionary Process. When that occurs the force is rendered inert;
it is destitute of power, and the vehicle thru which that force was
functioning is left open and becomes an empty channel which anything
may utilize. That is what occurs in Obsession, when a discarnate
mind enters and uses that empty vehicle.
We are using the word Obsession here in its truest

sense. It is often used quite loosely to mean ”overshadowing," to
mean that something is influencing an individual. Actually it means
that a force has completely possessed an individual after that indi
vidual has depleted his or her own force to a lower plane. There
fore, in actual and true cases of Obsession it is not only necessary
to evict the controlling Entity in the consciousness of that indi
vidual, but it- is also necessary to sublimate the consciousness of
the individual that the vacancy may be filled with a controlling
force. There are many ways in which Obsession is brought to pass.
For instance thru the immoderate use of drugs; when one is working
with an individual of that sort, endeavoring to bring about a read
justment, they are working with a negative force. The very act of
becoming addicted to the taking of drugs is, not the exercise of
will power, but the lack of will power, emphasized negatively* The
degradating force is deep within the consciousness, the Will is
therefore functioning from the negative, rather than the positive
aspect, and the Practitioner must use care lest that negative force
attract his own positive force disadvantageously. Perverted forces
are exceedingly dangerous to the individual whom they control, for
they open that individual to all of the forces of lower planes than
himself, the Elementals and the Unbalanced Forces ejected from other
planes.
No doubt you have concluded, after having meditated

upon this much of the discussion, that the force of one plane draws
its energy from a higher plane, and. influences thru its energy the
plane next and subservient to it. That explains of course how it
is that we are influenced by beings of higher development than our
selves. They naturally exert an ameliorating pressure upon that
which is lower than themselves. Indeed to manifest on the physical
plane it is necessary that the Inner Plane Masters function thru the
personality of an individual. The personality, then, reflects this
force upon the concrete elements of the individual, and we say that
a ’'contact'1 has occurred between individual consciousness and the
Inner Plane Master. The force transmitted by the Inner Plane Master
is received by the highest aspect of consciousness in the individual
soul. Therefore developing attunement with the Higher self is a
perquisite of receiving guidance from an even higher source of in
spiration. The individuality in that case will act as the nadir for
the outflow of force from the Master. If that force is dissipated
at the nadir it does not return to its origin and complete the circle
for we receive guidance from the Masters very much as progress takes
place on the Involutionary and Evolutionary Arcs which issue from the
Logos. Something of the same process is involved; thru his disciples
the Master differentiates his own power, just as the Logos different
iates its force thru the development of each Monad.
This will indicate why chastity has been recommended
for the highest Initiates. It is they who are in close contact with
the Divine Force of the highest type, and it is they who have within
their power the opportunity to dissipate or utilize wisely that in
fluence. For the maintenance of balance in the Cosmos it is neces
sary that the force should follow the Evolutionary Pathway after pass
ing the nadir. Therefore the single and one-pointed purpose of the
Adept is an absolute necessity. You will perceive I have specified
the ’’Adept,” as this law applies primarily to he who has overcome
the wheel of birth and death.
»
When these forces are not used in equilibrium the
pathway of Black Magic is being followed, with its consequent evils.

Beloved Companion;
In this deeper work that I am now taking up with you

there are many phases that require deep Concentration, Meditation,
and frequent reading over. I don't want to tire you with too much of
this at any one time, but some of these things are necessary in deve
loping as the Magus of Power, so I will give you a few lessons of the
deeper sort, and then leave you to work over them, familiarizing your
self with them, while going on to some lighter phases, then returning
later on.
Of course you realize that the Law of Limitationis
the first law of Manifestation. This is one of the fundamental points
to be kept in mind in Occult development. That means that it was nec
essary for the Logos, when manifesting on the material plane, to cir
cumscribe Himself. This law, when understood in all of its fullness,is
one of the secrets of knowledge and power.In the early work you were
taught to meditate upon the reserves of Infinite Power. Later on you 1
were taught something of an abstract force, and how to keep yourself
in.attunment with it thru attunement with the Higher Self. Now all of
this instruction on the subject of meditation andconcentration has
been for the purpose of identifying your consciousness with the Inner
Planes, not that you may use them, but that they may use you.
When at the conclusion of a Night of Brahm the Unmani

fest wills to become manifest the primary impulse demonstrates as
motion which flowes in a circle, returning from whence it came. This
was the formation of the Ring-Cosmos. On the mental plane if we de
sire to follow this same plan our thoughts must issue from a center
point, fulfill the arc of the Circle, and return to the Source. In
doing this we start with a concept, proceeding systematically frem the
general to the particular and thence from the particular to the gen
eral. Thus both sides of the matter are related and harmonized. The
formation of the Ring-Cosmos is the completion of limitation.
The next step is transferring the concept from the realm

of thought to the realm of feeling. This corresponds to the formation
of the Ring-Pass-Not, and has the effect of limiting the object of
desire. Following that the concept is then subjected to the driving,
vital force of Nature, which corresponds to the Ring-Chaos.To summarize
that which we have covered thus far, we see that the concept on the
mental plane corresponds with the Ring-Cosmos, the astral aspect of
the concept corresponds with the Ring-Pass-Not, and the driving in
stincts are related with the Ring-Chaos. Now you can understand how,
thru the action of these various forces, the mental thought form is
ensouled with will power, and is at the same time limited to a par
ticular objective. It is in this way that your personal archetypal
Form is created, and within it is built up all of the action and re
action that arises in the continuation of your existence. It is you
who have the ability, the power and the privilege of making that
archetypal form what you will, thru the controlling of your ideas,
and thru the clear definition in consciousness of your purpose and
desires.
In building up your thoughts, just as the Logos built
up the Cosmic Forces which gave birth to the Universe, you follow the
Logoidal Plan. We know that the Universe is operated according to
Law. When we know what those laws are and accede to them we too can
operate the forces in our own lives according to Cosmic Law, and will
thereby be practicing the White Magic of the right-hand Path.
It is in accordance with Divine Plan that Man must

concentrate if he is to succeed. Concentration means limitation, as
nothing can come into being unless it is restricted and limited thru
the logical processes described above. We first plan according to the
Cosmic Laws, we establish the archetypal form in accordance with our
desire. When the desire has been coordinated in the Cosmos then we
can seek for its manifestation in the material world. It cannot man
ifest in the material until it has been circumscribed in the Infini
ties of the Cosmos. Without that primary limitation no manifestation
is possible.
The primary law of the Involutionary Arc is the Law
of Limitation, and the primary law of the Evolutionary Arc is the
Law of the Seven Deaths which will be discussed later. The. Law of
Limitation is based upon the laws of action and reaction, hitherto
discussed, which have as their basis of manifestation the formation
of a curve. When the curve is elongated it becomes the circle.
Life itself, incarnation, is based upon the Law of the

Involutionary Arc, the Law of Limitation, for the higher self is limit
ed to the physical plane and is restricted to the elements of this
plane. We might look upon Karma as one representation of action and
reaction, for Karma or Destiny manifests only on the material plane
within the limitations of this sphere. The abstract forces upon which
Karma is based manifests on the Inner Planes as pure force, but if
these forces are to find expression they must be limited to form-,
and thus the need for earth plane existence.
We may say that the operation of the Law of Limitation

corresponds to two of the three dimensions. We overcome or transcend
the Law of Limitation by introducing the third dimension. That can
best be explained by a simple illustration. A tree, as far as loco
motion is concerned, has but one dimensional power. A tree is station
ary, it manifests at a single point, and cannot move from that point.
A fox, however, has two dimensional locomotion powers, it can move
forward, backwards, and to either side, to réach any given destination^.-
but the hawk surpasses them both, for not only can the hawk do all of
these things, but it can also rise vertically thru the air, because of
its ability to fly. Now thoughts are subject to much of the same
rules and regulations. A passing thought, an idea, or a wish, may be
said to be one dimensional on the mental plane. It suddenly comes into
being, and if it is not carried any further than that may quickly passee
out of existence. It may be said to be very much like a dot on a
piece of papery it has possibilities but these are restricted within
itself. However, when that idea is concentrated upon, when it is focus
ed upon an objective, then it proceeds forward as a straight line,
from the dot. As long as it remains subject only to itself, as long
as nothing but the emotions and. the desire to satisfy that idea or to
unfold it enters into the plan it will continue to move as a straight
line from a central point. But if into that desire comes the impulse
from a higher plane to utilize it for a purpose beyond itself then
the entire line will pivot upon the central idea, and conform itself
into a circle. In other words, the instigation of force from the
Spiritual Plane to the.Mental Plane has brought about a transference
of power, has released the limitations of the dot and the line, has
curved them first into an arc, and then into the completed circle
of manifestation.
Thus we see that if a concept, for instance, is limit
ed to an emotional thought form it remains subject to the law of
limitation and is confined to that plane. If that emotional thought
form however, is instilled with vibrations from the mental or from
the Spiritual levels of consciousness it immediately transcends the
emotional plane, and operates on a higher arc. Transcending the Law
of Limitation makes it possible for us to calculate and to estimate
the nature of forces operating in life. This raising of consciousness
from one plane to another, and the breaking down of limitation which
confines us to one plane at a time makes it possible for us to see
things as though thru the eyes of God. If we can learn to analyze
every problem and every condition from its abstract aspect, from its
effect upon a higher plane, we will be in a very much better condi
tion to render efficient and helpful judgment as to the controlling
of that condition than if we were confined in our opinion to one
viewpoint.
If you can perceive your problem in relationship to
those about you, then in relationship to your community, then in re
lationship to the nation; further than that, in relationship to the
world at large, and then in relationship to the Cosmos itself, and
from your knowledge of Cosmic Law bring to bear Cosmic forces to work
a change in your personal affairs, then you will be following the
curve of the Divine Circle, and bringing Divine Forces into harmony
with you in the solving of that problem. You will be very much more
sure of success if you carry the Cosmic and Infinite Plan in mind
when organizing a finite plan.
Now this understanding applies not only to particular

problems, to passing conditions and daily affairs,but it applies to
Karma as well.If we can constantly perceive this life as part of a
greater life we will then be empowered to control this life with bet
ter judgment and assurance. Can we but see this predestined life in
its relationship to Cosmic Law we have learned the first lesson in
mastering our Destinies. In other words we then will be viewing
existence from the vantage point of the Higher Self, for the Higher
Self always perceives us in this manner, whereas the lower self,dwarf
ed and limited by the material plane, perceives nothing except that
which is related to this plane, and to its beginning and ending.If we
are dependent upon the judgment of the Lower Self for illumination,we
have misplaced our faith. It perceives everything in terms of the
senses and becomes enmeshed in its own restrictions.
The releasing and unshackling of our mental faculties

is a possibility within the grasp of all. We can perceive varying
stages of this release in the lives of familar renown characters. The
psychological effect of such release is tremendous, and has often
changed the entire tenor of an individual’s life. Governments use it,
for instance, in recruiting their armies. Thru patriotic speeches
they work upon the awakening desire for releasing mental shackles,
transforming quite miraculously a lethargic populance into a citizenry
in whom a love of country surpasses all individual concerns. In doing
this they are breaking thru the laws of limitation in introducing the
vibrations of a higher plane. John Doe, an obscure factory worker, is
quite a different person from John Doe, soldier in the army of his
country. He loses his obscurity when he dons a uniform, and becomes
at once a personage. Fundamentally he is no different from the same
John Doe who has worked in a factory for-many yearsmentally, how
ever, a great revolution has taken place. He has ceased to think of
himself as a man of little prospects and small importance. All of
that has been forgotten in his new found military privileges, he
has ceased limiting his thought activity to himself, his narrow cir
cle, his machinery and his meager affairs, and has suddenly started
to consider world affairs. The metamorphosis has been mental, but it
has affected him gradually in all departments of life.
You, as an individual, plodding along the treadmill

of existence, living from day to day .without vision, are quite a ,
different person from the Candidate who perceives himself fully and
completely as a child of the Logos with Divine possibilities. Vision
thus gives a new impetus to life, abrogating the non-essential, em
phasizing the eternally important.
The ladder from Individuality to Personality, has

seven rungs, and these are the seven deaths. The Law of Death pro
duces Life, releasing the chain of matter, bringing us the rich full
ness of Inner Plane Consciousness. ZA11 things are born blind, merci
fully protected from knowing that they are dead, that is, living-in
matter. Coming into incarnation on the earth plane from the inner
planes is very much like an entombment for the Spirit. Death and
Initiation are very closely related, and that is why in the ceremonies
of Initiation the symbols of death and burial are clearly indicated.
From the material plane standpoint death means freedom and resur
rection. Learn to look upon this body as a temple which your. Spirit
inhabits for a brief while, but do not let your association with the
mundane plane become so involved that it restricts you permanently to
a state of consciousness that will make you a child of earth, instead
of a child of God. Fear, desire and doubt are characteristics of the
lower self. If you yield consciousness to them you forfeit your right
to the finer heritage which lies beyond.
Illtmination enables one to utilize the vehicles of
physical plane consciousness in a useful way. Our faculties then be
come dedicated to a higher cause, and our efforts are exalted be
cause of our Divine Purposes.
Beloved Companion:
At this stage of your progress we can pause for a moment

and look back over the path that you have so tediously climbed noting
the progress and something of the system that has been unfolded in
your study. In your contacts with students of Occultism and Mysticism,
you have no doubt many times wondered at their lack of progress. You
realize that students never make progress in Spiritual development
who flit from system to system, first using, perhaps,Nev; Thought af
firmations, then perhaps something of the Eastern Yoga breathing ex
ercises, following these, perhaps, with attempts in the Mystical
methods of prayer. Each of these systems has its value, but that
value can only be realized if the system is carried out in its en
tirety. They are the calisthenics of Consciousness, and aim at grad
ually developing the Powers of Mind -- their value does not lie in the
prescribed exercises as ends in themselves, but in the Powers that
may be developed as they are steadily continued.If one intends to
take Occult studies seriously and make of them something other than
desultory light reading, he must use one system and carry it out
faithfully until he arrives, if not at the ultimate Goal, at any
rate at definite, practical results, including the permanent en
hancement of Consciousness.
You see, therefore, the benefit of your own faithful
ness and perseverance which you have displayed thus far. After this
has been achieved, we may, not without advantage, experiment with the
methods that have been developed along other Paths and build up a real
ly eclectic technique and philosophy therefrom, but the Student who
sets out to be an eclectic before he has made himself an expert, will
never be anything more than desultory.
Whoever has had practical experience with the many dif
ferent methods of spiritual development knows that the method must
fit the temperament, and that it is also adapted to the grade of deve
lopment of the student. Westerners, particularly such as prefer the
Occult to the Mystic Path, often come seeking Initiation at a stage
of spiritual development that an Eastern Guru would consider exceed
ingly immature. Any Method that is to be available for the West must
have in its lower grades a technique which can be used as a stepping-
stone by these students, for to ask them to rise immediately to Meta
physical heights is useless, in the case of the great majority, and
prevents the start from being made.
For a system of spiritual development to be applicable
in the West, it must fulfill certain well-defined requirements. To
begin with, its Elementary technique must be such that it is readily
grasped by Minds that have in them nothing of the Mystic. Secondly,
the Forces it brings to bear to stimulate the higher aspects of Con
sciousness, must be sufficiently powerful and concentrated to pene
trate the relatively dense vehicles of the average Westerner, who
makes nothing whatever of subtile vibrations. Thirdly, as few
Europeans or Americans following a racial Karma of material develop
ment, have either the opportunity or the inclination to lead the life
of a recluse, the Forces employed must be handled in such a way that
they can be made available during the brief periods that the modern
man or woman can, at the commencement of the Path, snatch from the
daily vocation to give to these pursuits. That is to say they must be
handled with a technique which enables them to be readily concentrated
and equally readily dispersed, because it is not possible to maintain
these high Psychic tensions while living in the hard-driving life of
the citizens of American cities.
Experience proves, with unfailing regularity, that the
methods of Psychic development which are essential and satisfactory
for the recluse only produce Neurotic conditions and break down the
person who pursues them while compelled to endure the strain of
modern Life.
So much the worse for modern life, some may say and
adduce this undeniable fact as an argument for modifying our Western
ways of living. Of course, I am not going into the argument and main
tain that our Civilization is perfect, or that Wisdom originated and
will die with us, but it appears to me that if our Karma or Destiny
haw caused us to be incarnated in the body of a certain racial type
and acertain temperament, it will be concluded that that is the dis
cipline and experience which the Lords of Karma consider that we need
in this Incarnation, and that we shall not advance the cause of our
Evolution by avoiding or evading it.
I have seen so many attempts at spiritual development
that were simply evasions of Life problems; indeed I am always most
suspicious of a system which involves a breach with the Group-Soul of
the Race, nor am I impressed by the dedications to the Higher Life
which manifest themselves by peculiarities of clothing and bearing, or
anything of that kind.Every Avatar has been of his own era, for his own
ear. The Nazarene for instance, mot the people of his own day as one
of them, he did not adopt eccentric clothing or habits. Buddha likewise,
each setting a precedent for us to follow. True spirituality does not
publically advertise itself in that way.
The racial Karma of the West is the conquest of dense
matter.If this were realized it would explain many problems in the re
lationships of East and West. In order that we may conquer dense mat
ter and develop the Concrete Mind, we are endowed, by our racial
heritage, with a particular type of Physical body and nervous system,
just as other races, such as the Mongolians, are endowed with other
traits. It is injudicious to apply to one type of this Psycho-Physi
cal make-up the Development Methods which are adapted to another type,
for they will either fail to produce adequate results or will bring
about unforeseen, possibly undesirable, results. To say this is not
to condemn the Eastern Methods, nor decry the Western constitution —
it is as God made it, and but reaffirms the old Adage, that "What is
one man’s meat is another man’s poison."
The Karma of the West differs from that of the East
-- it is, therefore, desirable to try to implant Eastern Ideals in a
Westerner? Withdrawal from the Earth Plane is not his line of Progress.
The normal, healthy Westerner has no desire to escape from Life — he
desires to conquer it and reduce it to Order and Harmony. It is only
the Pathological Types who long to "cease upon the midnight, with no
pain,"todrift in a lethargic Nirvana. The normal Western temperament
demands life and more life.
It is this concentration of life Forces that the Western
Occultist seeks in his operations. He does not try to escape from Mat
ter into Spirit, leaving an unconquered country behind him, to go on as
best it may. He wants to bring the God-Head down into Manhood,to make
Divine Law prevail, even in the kingdom of the shade.This is the root
motive for the acquisition of Occult powers upon the Right-Hand path,
it explains why Initiates do not abandon all to the Mystic Divine
union, but cultivate a White Magic. It is this White Magic, the ap
plication of Occult Powers for Spiritual ends, by means of which a
large proportion of the training and development of the Western
Aspirant is carried out.
I have seen something of a good many different Systems,
and in my opinion the person who tries to dispense with ceremonial is
working at a great disadvantage. Development by Meditation alone, is
a slow process in the West because the Mind-Stuff upon which it has
to work and the mental atmosphere in which the work has to be done,
are very resistent. The only purely Meditative School of Western
Yoga is that of the Quakers, and I think that they would agree that
their Path is for few.The Catholic Church combines Mantra Yoga with
its Bhakti Yoga. It is by means of formulae that the Occultist col
lects and concentrates the Forces with which he wishes to work. His
formulae are based upon the Cabalistic Tree of Life, and whatever
System he may be working, whether he be assuming the God-Forms of
Egypt, or invoking the Spiritual forces of the Six Pointed Star, he
has the diagram of the Tree in the back of his mind.
It is in the symbolism of the Tree that Western Init
iates are drilled,and which supplies the essential ground plan of
classification to which all other systems can be related.The Ray up
on which the Western Aspirant works has manifested itself thru many
different Cultures, and developed a characteristic technique in each.
The modern Initiate works a synthetic system,sometimes using an
Egyptian,a Greek,or even a Druidic method,but different methods are
best suited for different purposes and conditions.In all cases,however,
the operation he designs is strictly related to the Paths of the Tree
of which he is Master.
If he possesses the Grade which corresponds to the Se-
phira Netzach,he can work with the manifestation of the Force of that
Aspect of the Godhead (distinguished by the Cabalist by the name,Tet-
ragrammaton Elohim) in whatever System he may select.In the Egyptian
System,it will be in the field of the Isis of Nature; the Greek,Aphro
dite; the Nordic,Freya;in other words,he possesses the Powers of the
sphere of Venus in whatever Traditional System he may be using.Having
attained a grade in one system,he has access to the equivalent grades
of all the Systems of his Tradition.
But altho he may use these other Systems as occasion
serves,experience proves that the Cabala supplies the best background
and the best system upon which to train a Student before he begins to
experiment with the Pagan systems.The Cabala is essentially Monothe
istic, the Potencies it classifies are always regarded as the Messeng
ers of God,and not his Fellow-Workers.This principle enforces the con
cept of the centralized government of the Cosmos and of the grip of
the Divine Law upon the whole of manifestation, a very necessary
principle with which to imbue any student of the Arcane Forces. It is
the purity,the sanity;,and. the clarity of the Cabalistic concepts,as
resumed in the formula of the Tree of Life, which makes that Glyph such
an admirable one for the Meditations that exalt Consciousness and thus
justify us in calling the Cabala the Yoga of the West.
In the Bonds of the Eternal Brotherhood

Beloved Companion:
In a previous lesson I have discussed with you the fact
that the Involutionary Lav/ applicable to the Involutionary Arc is the
Law of Limitation. We are now ready to take up the subject of the
seven deaths.lt is a very complex topic, and yet it is one with which
you should be thoroughly familiar. I know I can depend upon your read
ing and studying this carefully and prayerfully. And points that are
not absolutely clear, take up with your instructor as he shall be
more than glad to help you to a thorough understanding.
’.'.'hen two lines of force intersect a vortex is set up.

You have of course seen this illustrated many times in flowing water.
Two streams of action will oppose each other, causing a whirlpool,
the center of which is absolutely still. These two opposing forces
lock, they eddy around each other on the outward rim of the center
circle, but at the exact pivot a center of stability is maintained.lt
is thus that the prime atom arises, and this is the First Death. It
means the death of motion, the establishment of stability.
I want you to learn the implication of death.Action and

reaction on one plane operate in a cyclic form, but when this force is
transmitted to a different plane the form of manifestation changes.
When this transformation is viewed from the plane of inception it is
called "death”; if viewed from the plane of reception, it is called
"birth.” Therefore the lower plane issues life to the higher plane,
and life being freed from the restriction of matter, enters into the
releases of a higher plane of manifestation. On the Evolutionary Arc,
therefore, these changes, these procedures up the Evolutionary Circle,
are viewed as death. Viewing the transformation, however, from the
upper plane downward, we see each transition as birth.
Now this process is not as remote and abstract as we

might think. We see indications of it around us at the present time.
Thousands of years ago, for instance, huge prehistoric monsters were
manifesting on a low cycle of evolutionary development. They proceed
ed thru that cycle, and as far as the manifestation on that level was
concerned, their progress was death. However, there is no possibility
of extinguishing the life which they manifested at that time. Now it
is coming into being on a higher cycle, thru the more developed animals
of the present time. The mundane vehicle may be destroyed, it remains
on the plane of its creation, but the life force is immortal, and con
tinues to be expressed thru different forms. To a consciousness on
the lower planes these changes are looked upon as tragedies; if we
can but raise consciousness to the higher levels, however, we then
perceive the changes as the birth of a new manifestation and rejoice
at the possibilities which lie in the future. This change of plane
is the Second Death.
And now let us touch upon the Third Death; conscious
ness on every plane is related. We live within the limitations of one
plane that we may rise to the Infinities of a higher plane.Likewise we
live in the opportunities of a higher plane in order that our forces
may be concentrated in a lower plane. After all it is only by the pro
cesses of death, or transition, that we can benefit thru the results
of living. As one writer has put it, "We graze in the fields of
earth and lie down in the fields of Heaven to chew the cud.”
Death, then, is the soul’s meditation, and life, its

study. If we were condemned to live in the physical body endlessly
without this subsequent meditation we would soon find that our ability
to .expand would be exhausted. Ideas would become concrete, our cap
acity for growth would be seriously limited, and we would soon reach
the point where we could go no further. There would be no cohesion
between one life-time and the next; everything would remain unsynthesiz
ed; there would be millions upon millions of unrelated, concrete ideas,
for they would lack the coordination of an abstract concept which the
Inner Plane period of meditation affords. Indeed Death is the most im
portant thing in life. Without its opportunities for meditation exist
ence would be exceedingly unsatisfying. Think of death as the medit
ation between incarnations, a process during which the mental and
spiritual food of the previous lifetime is absorbed, assimilated and
digested.
So I want you to learn to view death in a sensible,sane

and logical manner. Learn to overcome any lingering fears or appre
hensive doubts; count upon the advantages which it is going to offer,
see it as a perfectly natural process, a process of value, one to be
accepted knowingly and sympathetically. Indeed I want you to form a
habit of occasionally visualizing yourself as dead. In other words
visualize yourself as. freed from physical plane limitations and marii-
festing completely and thoroughly on a higher plane. It is not nec
essary that you look upon such visualization with anything of morbid
ity. In fact such an exercise has a very practical value. It can
help you to establish. a bridge between life and death, a bridge which
will become familiar to you, natural and acceptable, a bridge which you
can always approach without fear and misgiving. It will relieve for
you many of those obstacles and difficulties which the untrained and
untutored soul faces at the time of transition. You will not be en
tering into a strange world, but will be returning to a familiar and
welcoming homeland. Then you will fully realize what the connection
between birth and death is, and will see how fully the transition from
the material plane means the birth on a higher level. See yourself
reborn, the master of a new Destiny, working out your problems from a
higher level.Learn to be reborn on a higher plane, that you may pro
fit thru the advantages which it has for you.
The Mysteries of the Fourth Death also hold much of

special knowledge for us. This is called the connecting death, and
is related with the Concrete Mental Plane.lt may just as well be term
ed the ”sleeping death,” for after all sleep is a miniature death,just
.as death is a major sleep. We should learn to investigate the pro
cesses of sleep a little more thoroughly than we have in the past. In
the sleep of projection we travel on the Inner Planes, which are to be
our future home. The objective mind is stilled, and the consciousness
is free to receive impressions from the Cosmos at large. During the
normal activity of daily life the personality is in abeyance, as far
as its direct influence over our affairs is concerned.The individuality
is then at the controls. During sleep, however, the process is re
Lecture m - Page 3
versed, the individuality is in abeyance, and the personality impinges

its controlling force upon consciousness. As the personality is de
fined as that part of us which is truly God-like and in constant at
tunement with the Logos, we can understand how important it is to
permit these vibrations to manifest their power upon the affairs of
the individuality.
During waking life the personality, the Higher Self,

is intent upon receiving the impulses of conditions from the lower
self, but during sleep it is free to manifest positively its own force,
and to transmit the results of the lower self activity after those
activities have been coordinated with its own Higher Forces. Sleep
in many respects, then, represents the adjustments between the lower
and higher selves, the latter seeking to mold the former to the Di
vine Standard. It is at this time that the balancing element of
equilibrium is introduced, for the personality belongs not complete
ly to any one incarnation, but to all incarnations of the Life Spark.
Such sleep is the time when we benefit thru the wider vision of the
personality when it perceives the individuality as a part of the
greater Cosmic Whole.
But it is not always that sleep produces this close

harmony between the two selves. It is quite possible that an indi
vidual may be so absorbed with the material plane that its restrict
ions extend thru all phases of consciousness. Sleep then means not
so much a release from the physical as a continuation in imagination
of physical plane conditions. The thought forms formulated during
waking consciousness continue during sleep, and all of the unsatisfied
desires of the flesh will continue to reproduce their vibrations of
inharmony, discontent and unhappiness. At such times the personality
is not free to make the adjustments so vital to poise and balance,and
the sleeper beholds not the face of the Higher Self and the face of
the Divine Master, but only its own reflection, distorted and unreal,
as its own thought forms continue to manifest and control conscious
ness. From this condition the soul can be freed only thru the Third
Death mentioned above, that death which bridges the gulf between.life
and death, and which makes for a substantial existence in both phases
of consciousness. Thru visualizing the consciousness as functioning
on a higher level, a true adjustment between them is made, and thus
the Fourth Death is then brought into satisfactory fulfillment. The
individuality when bound with hindering thoughts forms and desires is
stronger in influencing consciousness than the personality. Thru the
individuality, then, the adjustment must be made, and that lower self
can bring about this adjustment thru the voluntary visualization pro
cesses described under the Third Death. Thus thru the intelligent
assertion of the powers of the individuality the force of the per
sonality is brought into being, and then the Fourth Death becomes
productive of helpful results. This brings us to the discussion of the
Fifth Death, which will be analyzed in detail in the succeeding lec
ture .

THE MYSTIC BROTHERHOOD Lecture 112 - Page. 1
Beloved Companion:
The Fifth Death is the Death of the Individuality;
the Individuality, being withdrawn from the Physical Body,yet continu
es to live and function as an Individuality. The man is in no wise
changed, and still answers to the name he bore in the flesh. In the
lower hells he burns with desire, until the possibilities of desire
are burnt out', that is,the lower desires,directed toward Matter. De
sire then remains only as an abstract idea, and is part of the Person
ality. He then dies to the lower desires,but continues to live in the
higher desires. The abstractions will be absorbed in the Ego and will
reappear in the character in the next Incarnation, as Consciousness
withdraws up the Planes, in distinct stages.
These desires he learns are finite and mortal, he finds
them to constitute barriers between himself and his Father whose Face
he would behold,and he desires to escape from them.He would no longer
love with a personal love which loves a person, but with the higher
manifestation of love,which itself is Love,and loves no personal thing,
but is a State of Consciousness in which all is embraced.This is the
Spiritual attitude of Love,which differs from the personal desire. He
then seeks freedom from the lesser love,and it is this desire for es
cape from that which is good, tho finite,in order to realize the good
that is Infinite,which causes the Fifth Death of complete Individuality
and he is born into the Consciousness of the Personality and lives
upon the Plane of the Personality, perceiving the Face of the Father
which is in Heaven;that is,the Fifth Plane,the Abstract Mental Plane.
But,with the waking of desire come again the dreams,
and with the dreams come the recall into Matter.The Spirit,beholding
the Face of its Father,until its Consciousness is weary with its very
brightness,closes its eyes in sleep,and sleeping it dreams of its un
fulfilled desires,and so it is born again.That is,it projects another
Individuality,if there is still Karma to be worked out.Upon the Plane
of desire,the state of Consciousness is a place,and as we desire,so
are we reborn.Thus,each man makes his own Karma.
It may be asked -- "How,then,is it that men make for
themselves suffering and limitation which they could not desire'Zlt is
because they do not reap the fruits of fantasy,but the fruits of act
uality. They are given the results of that which they have been permit
ted to desire,by themselves,not the thing they desire.To exemplify: the
man who desired power would obtain vanity. To obtain power,he then
would have to desire the qualities which confer power—strength,fore
sight, and wisdom -- and the man who desires power builds for himself
the Consciousness of the vain egotist4,the man who desires strength,
foresight,and wisdom,builds for himself the Consciousness of power.
The Sixth Death is Trance.In Trance the body sleeps,
but the Soul is awake.lt is active upon its own plane.There are two
types of Trance:the negative type,which prohibits the physical senses
and functions on the Astral planejand the more positive type,which
raises Consciousness to the Mental planes.lt functions Objectively in
the spheres of its upper and lower aspects;it may function upon the
sphere of-its lower aspects,the Instincts,with the body as the back
ground, or it may function upon the sphere of its Higher aspects the
Concrete Mind,with the emotions as the background.
Thus,the Astral,or emotional plane,which is usually
colored with the desires and the emotions of the Individuality, is
the plane of normal Psychism, wherein picture Consciousness portrays
the events of the Inner Worlds as in a Magic Mirror. Conditions are
focused,being determined by the emotional states. When the Psychic
Consciousness is focused in the instincts and passions with Matter as
a background,Consciousness is transferred to the Etheric Matter,which
is withdrawn from the dense vehicle,in order that it may act as a ve
hicle of passionate desires. Then are seen the manifestations of the
lower magic,such as Materialization. Dangerous and evil in all its
forms,are these lower manifestations,degrading to the Individuality,
because its Life is lived in the background of Matter,and not of the
Spirit. Live all Life with God for a background,and measure all your
deeds against the span of heaven, and assess them in relation to the
Cosmos — so shall your sins seem grievous in your sight.
Now, the Seventh Death is Initiation. In the Seventh
Death Consciousness is withdrawn from the Individuality and made one
with the Personality,and then a man beholds the Face of his Father,
which is in Heaven,even when he, himself, sojourns upon Earth. Thus
is it that the Initiate is not as other men. Initiation is a Living
Death,for he is dead to the values of the Individuality.
Those who desire the things of the Senses and the
pride of Life use the words "Living Death” to explain the most terrible
fate that can befall man, but those who have knowledge know that the
Living Death is the freedom of the Spirit, brought thru to the plane of
Matter. It means the Consciousness of the abiding Presence, in the
midst of the Consciousness of the senses. It means the awareness of
heaven while dwelling upon Earth. Therefore, the Initiate goes to the
Living Death,which is freedom, while still in the body; that is, his
Consciousness is in the Higher Planes while living in the Individuality.
Thus do the barriers of the Individuality annul, the Law of Limitation,
free the potentialities of Spirit,give sight to the blind,and power
to the impotent. That for which we longed vainly in Life,we realize
in Death,for Death is Life, and Life is Death.
To the wider Consciousness, the womb is the grave and
the grave is the womb, and the Soul entering upon Life bids farewell
to its friends; that is, the other Egos on the fifth plane, who mourn
for it; and taking its courage in both hands, faces the great ordeal
and submitting to suffering,enters upon Life in another Physical Body.
Its first action in Life is to draw Breath, its second action, with
that Breath,is to set up a cry of distress,because it enters upon the
task of Life with grief,and its aim in Life is to make Life bearable.
But when the Soul enters the grave,it passes thru a gateway into the
wider life of Consciousness.
When the Initiate has passed to the wider life of Con
sciousness,he passes to it thru a gateway which symbolizes Death,and
by his Death to the things of Desire,he obtains freedom from the de
sires of the Individuality ,and as one dead to the desires of the lower
Self,he walks among men. In the Death in Life, which is the freedom
of the Spirit in the bonds of the Flesh, he transcends the Law of Limi
tation. Being dead, he is free; being dead,he moves with power among
st those buried in the Flesh, and they, seeing the Light shining bright
ly thru him, know that he is dead,for the Light cannot shine thru the
Veil of Flesh, and while Consciousness is incarnate in the Body, the
Light cannot shine thru that Consciousness,but when Consciousness is
Discarnate, the Light shines thru it and if the Discarnate Conscious
ness is still manipulating its body then that Light shines thru into
the world of Matter and illuminates men. Always remember this and Med
itate upon it,the Initiate is a Dead Man who manipulates his body that
he can thereby serve those who cannot otherwise be approached.
Beloved Companion:
The subject of the Seven Deaths which we have been talk
ing over with you is very important. I am going to suggest that you re
view the last two Lectures thoroughly. Make a point of studying each of
the Seven Deaths separately, and jotting down a few notes in order to
fix their various attributes firmly in mind.Study them so that if any
of them are mentioned you will immediately be able to recall several
key thoughts relative to their principal characteristics.
Now while you are going over that, let us also continue
with our study,taking up another subject of vital importance.At this
time I want to discuss the Group Soul.
In order to understand the nature of the Primary Group
Soul,we must carry our thoughts back to the very dawn of manifestation.
In fact,we must distinguish between the noumenal and the phenomenal
stages of existence.In other words,between pure Being and the thought
form of the manifested Universe.There is a great difference between
pure Being and the manifested Universe, just as there is a difference
between the thought in the mind of an inventor and the machine which
he subsequently creates. To the materialistically minded individual,the
machine would be the important factor.But to one of true understanding,
the thought in the mind of the inventor is the important thing to take
into consideration.Pure Being is Cosmic. It is eternal and self-exist
ing,but the manifest Universe is emanated from the Mind of God and will
be absorbed again into the Logoidal Consciousness at the end of each
Manvantara or Day of Brahm.
Turning to our illustration, we see that the thought,

the idea in the mind of the inventor, produced the machine. The
thought is the eternal impulse which is deathless.The machine, how
ever, is but the product; it lives for a time and then passes away.
Pure being is the actuality of existence. Universal

manifestation the reality. When the thought form of a Universe is
first emanated from the consciousness of its Creator, it is the raw
material upon which an Evolution is built. Through this vast expanse
of pre-matter, flows the vital noumenal forces which are actual.They
are self-sustaining and have an independent existence. These are what
we commonly refer to as Cosmic Forces. Just as the sea is charged with
a flow and life of its own, and at the same time is host to myriads of
marine animals, so is the great Cosmic Sea charged with the noumenal
Force and is also host to specks,particles or units of noumenal power
which are the Divine Sparks, the Monads. Each of these forms a nucleus
around which the individual existence of immortal souls are built.
At this stage all is formless. Simply a mass of exist

ent, potential power, potential Logoidal Force as yet undeveloped.Cosmic
Force, however, has power behind it. That means change and flux. In
addition to this the Mind of God moves over the formless expanse and
development begins to occur. Just as the inventor’s machine started
in his mind before it became matter, so the Universe starts in mind
and at this particular stage is mind-stuff. Nov; this mind-stuff ab
sorbs more and more of the Cosmic Power until it becomes charged with
memories - memories in this case meaning the impetus to react to the
evolutionary changes which the Solar Logos Himself has already passed
thru in previous existences.
Different parts of the vast Sea of growing impulses

react to the surge and flow of Cosmic activity in different ways ac
cording to their intrinsic characteristics. Therefore, they can be
come more and more differentiated as time passes.
Everything in the Universe has a common foundation,or

has emanated from a common stratum. In other words, ’’All is One”,
and we are not far wrong in saying that this underlying unity is the
Primary Group Soul. It is important that all Occultists should re
member this fundamental principle of Unity. For however far we may
have divorced ourselves from one another, however differentiated our
characteristics, not only between individuals, but between manifest
kingdoms, have become, there is at the root of all existence a com
mon source of substance upon which feed and from which we all extract
the persuasion of life.
In order to illustrate how the differentiation took

place in the relationship between the various factors involved, let
us use a mental picture of a relief map, such as are employed by
geologists in their work. Imagine this map showing a cross-section
of a vast field of territory. Such maps are built on a staple found
ation out of layer upon layer of either plastic clay or plaster of
paris. The various contours of the earth’s surface are then built
up in minature form, with the cross-section exposed to view, so that
the various layers of terrestrial strata may be studied.
Now let us see how this evolutionary process of the.

Group Soul and of this primary Sea of pre-matter compares with such
a map. The foundation we will call the Group Soul mentioned above.
Just as the entire map would crumble and collapse if the foundation
were removed, so would the entire structure of the evolutionary process
disintegrate if it were not for the cohesive office of the Group Soul.
Just as all parts of the relief map, mountains, valleys and plateaus,
are associated with the foundation because they rest upon it, so do
all levels of consciousness find their beginning in the Group Soul.
This primary Group Soul manifests thru a series of lesser Group Souls,
very much as the foundation of the map finds expression on the surface
in mountain ranges and crevices.
The species of consciousness might be represented by the

mountain ranges - the individual Monads are Divine Sparks and find
lodgment within these Group Souls, just as vegetation springs up in
the crevices of the mountain peaks. We now have our map divided into
mountain ranges, valleys and crevices. But even from that point on
there are myriads of lesser sub-divisions. These various levels’ which
compare with one another, the gulleys, the canyons, the rolling plains
and so on, may be compared with the various Races of mankind. We see
how the original group soul is gradually becoming more and more defined
in these separate units. Not only can we separate this mountain range
from that, but we can actually separate this peak from that peak, just
as humanity is separated from animals and plants. There are finer dis
tinctions, such as those which separate the Nordics and the Latins,
etc.
Thus we see that there is a sub-level of consciousness

which we share in common with others of our own racial group or type.
Deeper than that is the level of consciousness we share with humanity
as a species different from the animal kingdom. And still deeper
than that is the primary Group Soul which is common to all. Thus all
existence is united into an indissoluble whole, with however, each
part distinct and separate from the other.
How clear, with these explanations in mind, are those

facts which have caused the Scientists so much of disconcerting worry.
To the Occultist who understands the Principle of the Group Soul, the
intelligence of birds and animals is not enigmatic. The habits of the
African weaver, a bird which builds his nest by tying twigs into dif
ficult knots, is clearly understandable. No instruction is necessary.
A bird such as that, raised from the egg in a Zoo, without previous
contact with others of its kind, will immediately, at the proper season
start building a nest of these complicated knots, having received that
knowledge from its affinity with its own Group Soul. The migration of
birds, that exciting phenomena which we perceive each and every year,
is a response to an impulse deeper and wider than any single bird's
intelligence. The mystery of the bee-hive in which the most astute
chemical changes are fostered and nurtured by these tiny insects, is
intelligible when we relate them with their Group Soul. In fact, all
animals share alike in their heritage of intuitive knowledge. In the
lower brackets of consciousness such as the mineral, plant and animal
kingdoms, there is no individualization of Soul. That is why the
Group Soul is so important a consideration when these species are
being dealt with. They have little capacity to make any individual
adaptation to circumstances. I know of one illustration of this fact,
wherein thru the interference of a very strong and unexpected wind
storm, a robin's nest was moved from its original position in a thick
vine, to a location approximately a yard away. The mother bird, being
absent at the time, returned after the removal to find the original
place vacant of the nest and the eggs which it contained. That unex
pected change was too much for her minute intelligence. Again and
again she returned, circled, lighted and flew away again, coming
back repeatedly to that same place, although the next itself was but
a few feet from its original position. There wras no systematic
search, no attempt to investigate the adjoining crevices. She ex
hausted her strength at last in pivoting around that one spot.
The so-called thinking of animals, therefore, is re

peatedly proven to be not so much an individual spark of independent
capacity for mind control, as it is the inherited impulse from the
stored-up memories of the species.
Likewise, there is no individual Karma among those of

the animal Kingdoms. Consciousness at the time of transition is
merged with the unit consciousness3 absorbed into the Group Soul. Thus
the level of the Race is gradually raised, and we find dogs, for in
stance, becoming increasingly intelligent as a species, just as the
breeding of horses in Arabia produces an exceptionally fine stock,
generation after generation adding its share to the improvement of
the Group.
The human race is, of course, more widely divorced
from influence of the Group Soul of the species than are the animals.
The purpose of development within the Human Kingdom is the perfect
ing of individual consciousness. Many of the Occult Rituals are for
the sole purpose of bringing this fact before the mind of the partici
pant. In ordinary life we think of ourselves mostly as individuals.
Thru the rituals, however, we gradually learn to identify ourselves
with the prevailing factors of racial influence when we supplicate the
favor of the various Gods.
It is just as though a shaft were to be sunk from one

of the minute crevices on the side of a mountain, down thru the strata
and sub-strata, to the very foundation of the map. We do the same
thing with a ritual. Through it we can come into contact with the
influences of the various Group Souls of which we are a part. Through
the ritual, in contacting the intelligences associated with the
animal kingdom, for instance, we automatically absorb into ourselves
all of the inspiration and wisdom which that particular intelligence
represents. We permit the forces of mind from these various levels
to permeate our consciousness, and to add to our wisdom and knowledge
that which is for oui1 upliftment and betterment. Thus we reach to
the very roots, representing the archetypal man from which the well
spring of Cosmic Force flows into our being.
There are scarcely any who can enter into the authentic
rituals without reporting the influx of emotional reaction, greater
perhaps than any other that they had every known. For the first time
they are contacting the prime forces close to pure being, and are
rejuvenated by the tremendous power thus made available.
There is much here for you to consider. We leave you

to meditate upon the Truths which have been revealed. Consider them
carefully, and prepare for the future instructions which are to follow.

THE MYSTIC BROTHERHOOD Lecture 114 Page 1
Beloved Companion:
Thruout all of the lessons you have had recently
concerning the Planes you have repeatedly observed that vibration
forms an important aspect of all manifestation. The transposition of
force5 for instance, from one Plane to another is accomplished thru
changing the rate of vibration in consciousness. Inasmuch as all life
is in a state of kineticism and flux^life and vibration are identical.
In your observance of everyday things you perhaps
have noticed how vibration reacts upon surrounding conditions. It has
been said that all. things in the universe are related, and that the
toy thrown from the baby’s cradle is felt on the outermost rim of the
Cosmos. That is true — all things are related, and it is because of
this very fact that the raising of one’s vibrations is a practical pos
sibility. The churning of an electric fan, for instance, stirs the air
around it to a noticeable extent. It increases the rate of vibration
in the air in the effort to raise this activity to its own level.
Machinists know that a motor will gradually set up a rhythm of its own,
and that the base upon which that motor is situated will soon assume
the same rate of vibration until the whole structure is pulsating at a
regular beat. It is only when a motor is insulated against vibration
that it does not influence its surroundings.
What is true of thé earth plane is true of the
higher planes as well, in regard to this particular activity. The
Inner Plane Entities are of a high rate of vibration, and in accordance
with natural law they tend to raise the vibrations of all who come in
contact with them. It is only when we insulate ourselves against their
influence by indifference, by low moral standards and by opposition
that we find ourselves cut off from such vital assistance. A higher
power can raise a lower power, according to" the capacity of the lower
to be influenced. Thus the Lords of Mind are capable of raising the
consciousness of individual sparks to a higher level. In the same way
the great teachers and leaders have a noticeable influence upon those
with whom they come.in contact, and in this manner the vibratory rate
of the Logos is transposed, impacted and transmitted to lower levels
of consciousness.
Recalling the diagram which you made thru the
instructions of a previous lecture, No. 107 to be exact, you will re
member that the life force is pictured in circular form, issuing from
the Logos down the Involutionary Arc thru the nadir and ascending thru
the Evolutionary Arc. The sparks and the Lords of the Universe pass
thru the same chain of manifesting experiences. Now let us see the con
dition of the highest manifestations from the Logos as they return to
their source. They issue from the Logos formless, without individual
consciousness, and they return to the Logos an organized set of magnetic
and .vorticular stresses. In other words tne Logos is confronted by an
organized force, similar if not equal to, His own capacity. He is con
ditioned by a force of His own creation. This does not -mean that He is
opposed to the force, or that they are not in harmony. But the Logos
acts as the synthesizing agent between that which He has created and the
Cosmos, of which He Himself is a part. We find that the Lords of Mind
and of Flame, as well as of Form are thus subjected to this conditioning
influence before they in their turn exert influence over the new stresses
issuing from the Logos. They are tested, in other words, and tried, be
fore given the responsibility of guiding the newly issuing Life Swarms
Lecture 114 Page 2
thru the Involutionary and Evolutionary processes.
Automatically the Logos, therefore, acquires the
capacity evolved by the Swarm, assuming those experiences by adoption.
Thus the Lords of Flame are ”at-one” with the Logos., vibrating syn
chronously, evolving their own rhythm. Thus the vibrations of the
Logos are extended to the Group Soul of the Swarm, and thru the Swarm
to the individual consciousness. Therefore, the individual conscious
ness is not separated from the Group Spirit nor from the Logos, but
in itself is ”at-one” in the basic harmony of a similar vibratory
rhythm. By inference we perceive, therefore, that the Over Soul of
the Swarm is none other than the Logos Itself.
All of this of course does not take place in a
moment of time. Just as it takes an appreciable period before an
electrical motor can generate its individual rhythm, so does it take
a comparatively long period of Cosmic time before all of these vib
rations can be synchronized. Ultimately, however, the raising of con
sciousness and the harmonizing of vibrations between the Life Swarm
and the Logos is the goal of Evolution.
A question which is frequently asked at this
point is ’’Where do the individual sparks of consciousness go after
reaching this phase of evolution?” We can use as an illustration the
Lords of Flame. At this point they are so completely divorced or
withdrawn from the physical plane that they cease to exist in the
terrestial universe. They remain at the central point of impactation,
adjacent to the Logos, maintaining a balanced action and reaction be
tween the manifest and the unmanifest. They have not yet reached the
highest point of manifestation, which is Logoidal Consciousness, but
they prepare for that step. After the complete harmory has been
established between the manifest and the unmanifest they then pass out
of the sphere of evolution, becoming Traveling Atoms in the universe.
After traveling turn tue twelve Cosmic Rays they become, after the
manner of the Logos, Gods of their own universes.
Those which do not proceed in this manner, but
remain in attunement with the Logos, at-one with Logoidal Mind, are
able to execute directly the will of the Logos, remaining as the
Archangels of God. It is thru these Intermediaries, perfected in the
manifest universe, that the Will of the Logos operates to achieve any
changes, any modifications, and any results that may be necessary. We
see therefore that the Lords of Flame are concerned with the basic
natural forces, putting them into operation at the Will of the Logos.
Remember that the Lords of Flame deal with the
Group Souls. It is the Lords of Mind who deal with individualization
of consciousness. They are the Initiators of our present evolution,
that is,Humanity. They are able to react upon all planes of manifesta
tion, ranging up and down the planes, performing the adjustments by
compensating stresses. When any force has disorganized a step in the
evolutionary process it is the Lords of Mind coming into incarnation
as the great Redeemers who initiate those capable of carrying forward
the further work of adjustment. When they manifest on a plane it is
necessary that they assume the character of that plane, thus they
gather about themselves the elements necessary for such a manifesta
tion. Hence the Virgin Births which are so closely aligned with thef'
lives of the Great Saviours. We say that they are born of agamo-
genesis, which simply means self-creation.
In the Bonds of Eternal Brotherhood.

Beloved Companion:
As you have perceived during the past several weeks,
we are proceeding together deeper in the fundamental principles of
understanding which prepare the thought world of the candidate for the
higher work of Cabalistic study. Review the lesson of the previous
week, if you desire to do so, before starting the new work. This will
help to refresh your thoughts concerning the various vital elements
now being given to you, and will prepare you to take up the thread of
discussion in the new work.
This evening we are going to touch upon another im

portant aspect, that is,the transmission of action from one Plane to
another. This is called the Lav; of Impactation. Of course the true
methods of Impactation are very rarely discussed, especially as they
deal with the principles of polarity. So we are touching upon here
knowledge which perhaps you have never had an opportunity to contact
before, and perhaps may never contact in your further studies again.
Give heed to these words. They are important, and by inference will
explain many things hitherto obscure.
Impactation is defined as the act of bringing the

force of a subtle Plane thru to a denser Plane upon the Involutionary
Arc. In lecture No. 108 we discussed the subject of Degradation. I
suggest that you turn to that lesson at this time and scan thru the
thoughts presented in it before continuing further, in order that these
ideas may be clearly understood. Impactation, then, as you will see,
is the process of Degradation on the Evolutionary arc. In the activity
of forces in harmony or counter with the tendencies of their respective
arcs lies a key to the knowledge of good and evil. We see, therefore,
that Impactation is the advancing of a force on the Involutionary arc,
that is, developing it into a form aspect.
The stream of evolving life issuing from the Logos

must necessarily descend into matter in order to pass thru a period
of terrestial organization. After having developed form in matter it
uses that form as a mold, or in other words a framework. This is an
excellent word to employ because of the fact that the subtle bodies
surround the dense body, using it exactly as the architect uses the
construction girders to support and define his building. Sublimation,
that is, the rising activity on the Evolutionary arc, separates the
dense from the subtle, but the opposite activity characterizes the
descending or Impactation activity on the Involutionary Arc. In this
process the tangential forces are impacted into a center of density
just as two opposing forces on a higher plane, when impacted and pro
jected to a lower plane, become one. This is the method whereby the
atoms were created.
Let us use as an example the Impactation of a force
from the Fifth to the Fourth Plane, in other words to realize an abs
tract concept in concrete form. Keep in mind the fact that there are
two sides to every question; that is, aspects corresponding to the
positive and negative, the good and the bad, the construction and
destruction of force. The operation of either of these brings about
the detriment of the other. Thus the construction of good brings about
Lecture 115 Page 2
the withdrawal of evil, just as the development of evil brings about
the downfall of good. All things die in order to give birth. Every
problem has both its Involutionary and Evolutionary aspects.
. We have prepared for you a diagram accompanying this

lesson, to further delineate the action of this important law. Follow
it carefully as you go over the principles explained herewith. You,
in your personal experiences in endeavoring to solve problems which
have come to you, no doubt have found that you are constantly being
torn between two decisions. There is always the desire to proceed and
also the desire to round about face and retreat in the opposite direc
tion. This mental vacillation is natural, it is the expected play of
the opposite tendencies in the Cosmos. You are always facing the prob
lem of balancing the activity of destruction against that of construc
tion. If you are to proceed, however, you must enforce a unanimous
decision, as that is the only way in which Impactation has the oppor
tunity to manifest.
Nov/ in this matter of bringing an abstract idea into

concrete form your two tendencies would reflect first as the desire to
turn within yourself and cease further inquiry, and second, the desire
to go off at a tangent, to tackle the question without order and sys
tem and thus in a helter-skelter manner endeavor to solve it. You are
very much like the formation, then, given in diagram No. 1, like this
atom, for instance, which is pictured as having two tendencies; one to
proceed along the radius to the center of the circle, and there remain
stagnant, and the other to hurtle around the circumference.
It is necessary, therefore, that in making decisions

of this kind you should have the help of a force exterior to yourself,
and one of higher consciousness. Such a force will lend balance to
your activities, and help to synthesize and coordinate your efforts.
In other words, such a force, viewing your problem from a different
angle, will give you the reverse impulse, and bring into operation a
balancing of both the positive and negative aspects of your problem.
When you do accept the assistance of the Inner Plane forces you then
are very much like the arrangement of atoms described and pictured in
diagram 2. You form a balanced ratio as described on two Planes, the
Fourth and the Fifth, four quarters of the squared circle. Both Master
and Pupil, then, have a positive and negative aspect which is opposite
and equal.
This arrangement has a tendency to sort itself into

the formation of figure 3; that is the positive elements in the ratio
between student and teacher have a tendency to attract each other, and
the negative elements likewise. Half of the union, therefore, is whol
ly negative, and half is wholly positive. One section of this revised
arrangement has a tendency toward turning to the center as shown in
diagram 4, and the other half has a tendency to move toward the outer
circumference. In other words, we have a re-statement of the original
impulse which you yourself faced as an individual in contemplating the
problem. This, however, is now an arrangement which has harmony. Force
can pass thru these two revised halves of diagram 4, for instance, and
the Impactation of force becomes more decisive. All qualities are now
intensified, as power and design have incorporated to form a purposeful
unit.
Lecture 115 Page 3
This respective tendency to move toward the circum
ference and proceed toward the center brings about an alignment such
as shown in diagram 5. The perfected forces have now assumed a direct
relationship with each other thru re-polarization. Within itself each
portion tends to establish a balance, and we have again the four quar
ters. But this time they are expressed in balance. You have now the
growth of a personality and individuality within each unit. The per
sonality drawing to the center, to God, and the individuality repre
senting the forces of heredity which have a more exterior identity.
Vie perceive thru diagram 6 how these forces tend to

segregate, each having attained a vital equilibrium thru the processes
of Impactation. Again they assume individual identity, as described
in the diagrams 7 and 8. The latter, however, represent a peculiar
relationship in that they depict two forces joined with their natures
so focused as to reproduce a third. That which is reproduced on the
denser Plane retains the stresses established by the framework of the
Impactors on a higher Plane. Impactation can best be illustrated thru
an inverted letter A. The two units in diagram 8 represent the forces
at the inverted ends of the two vertical lines. Their forces are linkec
in the dense association of the point. The cross-bar represents the
line of demarcation between the Planes.
The process is usually not one of the normal advance

of life, but is a special operation which is attained thru the exercise
of will, such as the will of a Master operating with that of the pupil.
Impactation operates to unite these two into a complete reflection of
both, established on a lower Plane. The Impactors, therefore, although
separated according to the laws of reaction, are permanently linked to
gether by means of the common bond of production. That is why once the
student has contacted an Inner Plane Master that association is in
creasingly easier to assume as time continues. The Impactors are free
to disassociate themselves at the bar of demarcation, and function
separately, each on their own Plane.
Thus you see that there are two different kinds of
birth, that which follows the ordinary course of nature, and that of
the development of consciousness in a loftier soul, which thru the use
of incarnation is permitted to manifest on a denser Plane. In this
case the Divine Force unites itself thru these operations with one of
a similar, but not as high a grade. For instance, the use of the con
sciousness of an Initiate united with a Divine Force. A knowledge of
these principles explains much. For instance, the phenomena of the
Christ Force and Jesus. The Laws of Impactation are based upon the
Cosmic attraction toward the center and toward the circumference, the
Laws of Polarity and of re-polarization. Meditation upon these thoughts
will reveal much to you. Concentrate upon the subject deeply, and per
mit an inflow of Illumination to establish associate principles in your
consciousness.

Lecture 115 - page 4
LAW OF IMPACTATION
Beloved Companion:
Tonight we are touching upon one of the most vital
subjects of all Occult study, Polarity. This is an important law, and
it must always be taken into consideration with other important laws.
In fact, the entire Caballa, when you reach the point where this study
is more fully undertaken, will demonstrate to you that life is the
existence of harmony, equilibrium and balance. That means that all
things work within one another. Thus we could not consider the Law of
Impactation in Lecture #115 without touching upon the Law of Polarity.
In the same way, we cannot consider the Lav/ of Polarity without think
ing also of the Lav/ of the Attraction of the Center, and the Attraction
of the Circumference. It is according to whether the attraction leans
toward the center or the circumference which determines whether the
negative or positive aspects of force are observed.
The attraction toward the center lends the negative
aspect, and the attraction toward the circumference, the positive. It
is these two in polarity which produce the circulation of Force.
Accompanying this Lecture is the "Cross of Redemption”, a diagram
picturing the Caduceus of Hermes and its relationship to the Seven
Planes. You will find the two Serpents, one black and the other white,
entwined about the Caduceus; these represent the positive and negative
aspects of the Life Wave.
One glyph is better understood thru the superimposing
upon it of another glyph, and so let us see how the lyre of Orpheus
corresponds with the glyph of Hermes. The lyre contains seven strings,
each one representing a note of the musical scale. These, placed upon
the Caduceus, relate the seven strings with the Seven Planes. This
can be elaborated if you consider the correspondence of the notes with
the planes -- that is, the fifth plane, dominant; the fourth plane,
sub-dominant; the third plane, mediant; etc.
Let us see how the inverted ”A” representing the Law
of Impactation can be utilized here. By placing the apex of this in
verted triangle upon any plane that we wish to analyze, you will see
that the extended sides represent two aspects on a more subtle plane.
Thus the apex "c” is extended to points "d” and ”e” in the glyph.
Therefore, that which appears as the unity upon one plane is prolonged
into a duality on a more subtle plane.
Now reduce the two opposites thus reached - that is,
the points ”d” and ”e”, to one plane lower. This will make the new
arrangements of the duality representative of points ”f” and ”g” in the
diagram. Now, using these two points as the basis for an upright tri
angle, we see a reversal of the Lav; of Impactation. Here two points
on a lower plane become converged into one on a more subtle plane. In
our work thus far we have prepared a sum total of six points in the
circumference; these represent a Hexagon; you will see that the highest
angle of the Hexagon is in exact correspondence with the lower angle,
in other words, h and c. This gives you a clue to the horizontal and
vertical polarities; in fact, the Cross of Redemption, which you will
find drawn inside of the Hexagon.
A word now in regard to the* horizontal and vertical
polarities; according to the exoteric concept, Polarity is horizontal;
two of a kind, opposite in type, negative and positive on the same
plane. According to the esoteric concept, Polarity is vertical; in
other words, the circuit of Life Force flowing up and down the Planes,
Lecture 116 Page 2
and having its clue in the correspondences previously described...”as
above so below”.
Let the base of the six-pointed star (the Hexagon)
rest upon the densest plane under consideration. Let each pair of
lateral points rest upon a plane (such as d, e5 and f, g) and let the
transverse bar of the Cross be the bar of Impactation. In that way you
will see the manner in which any given set of Forces operate. This is
a method of Divination.
Notice that the serpent in the Caduceus goes from one
side to the other in its twining up the central Path. That teaches
you very graphically that a force which is positive on one plane is
negative on the adjacent plane. That means that when you raise con
sciousness, you change Polarity. When a union takes place between two
aspects on one plane, and one plane alone, they develop a similar mag
netism and become repellent. In other words, they are gradually forced
apart. Therefore, if a contact is made on one plane only, repulsion
and estrangement follow. I wonder if you cannot find the explanation
of much of the chaos in the modern world when you consider this Law.
On the other hand, when a contact takes place on more than one plane,
then alteration is set up, and magnetism becomes varied enough to
develop cohesion.
Thus you have in diagram form a force which assumes
the shape of a twining figure ”8”, or, if the union is extended to more
than two planes, you have a formation similar to that of the opposing
serpents in the Caduceus. This holds true whether it be applied to men
or to Cosmic movements.
Let us go further in this enticing subject — occasion
ally we have employed abstract terms to the concrete, but we want you
to seek deeply in these instructions for the underlying implication.
When one desires to project a manifestation from a subtle plane to a
more dense plane on the Involutionary Arc, for instance, it summons to
its assistance another force; these two attract and project, each con
tributing a part of its substance. Viewed from the denser, or lower
plane, it appears as a projection in a triangular form such as, for
instance, the area included in a, b, and c. Viewed from a higher plane,
however, it is seen in its true appearance - that is, a projection.
Its dual nature is clearly perceived in the two included lines which
form a single point on the lower plane. You have here, of course, as
you will readily perceive, the key to physical generation, and at the
same time, you have also the clue to the projection of thought forms
and the elementals.
However, it is possible to create and project a
thought form without the interrelation of a second entity (such as the
Master and pupil illustration given thruout Lecture #115), this is done
by polarizing the personality of any individuality. If you read the
glyph of Hermes as it stands, you will see that the Polarity of the
Seven Bodies is alternating and opposite. If you effect a repolariza
tion so that the whole individuality is negative and the whole person
ality positive, then you have a condition in which the production and
creation of minor forms is possible within the entity itself. These
cannot sustain any independent life, but are parasites depending upon
the parent’s consciousness.for sustained existence. This is brought
about by neutralizing the characteristic activity of each body in the
individuality, and Intensifying the characteristic activity of each body
Lecture 116 Page 3
of the personality.
When the opposite process is brought about - that is,
limiting the personality activities and intensifying the individuality
activities, we have that rare condition on the material plane, of illu
minated genius - in other words, that unbalanced type of genius which
flares up and burns out because of its own irrationally controlled
force. Perhaps you have seen this occur in child prodigiesj they glow
with a scintillating brilliance for a brief span of years. Then their
genius drops from them, and by the time of maturity they have descended
into the utmost insignificance. Intensifying the qualities of the
personality sustains lifej intensifying the individuality causes a
combustion which is destructive.
Now, let us apply this law to groups instead of to
individuals -- a group as a whole will have a polarity which is nega
tive. In other words, it is subject to the dynamic force of its lead
er. It must be stimulated by that positive influence before it becomes
creative in its own right. The group will in that case draw upon and
absorb the life force and creative energy of the leader, each indivi
dual within that group receiving a share of this stimulating power. In
that way, the polarity of the group will be raised to one of positive
ness. If the leader remains on the same plane he will find himself
submerged by the rising polarity of the group, so that they, in time,
subject their command upon him, and he follows instead of leading. That
is why the leader must always progress in proportionate rate to the
group which he is guiding. This explains the process of degeneration
which groups undergo when the leader is not able to progress.
Now, from this lesson you have observed that thru all
forms of manifested life and consciousness the cooperation of two fac
tors is essential for all form building. Force, however, works as a
unit, because its polarity is in the Logos.

The Cross of Redemption
Beloved Companion:
In our previous discussions we have touched upon
the identity of the Group Soul. Many teachers use the words ’’Group
Soul” and ’’Group Mind” in an interchangeable manner. This is not cor
rect for the two are quite different.
You may think of the Group Soul as the raw mater

ial of Cosmic Force, out of which individual consciousness is dif
ferentiated by experience. The Group Mind, on the other hand, is
built up or created from the contributions of many individual cons
ciousnesses, all concentrating on the same idea. An Illustration from
fact will serve to demonstrate the difference:
Fresh in our minds is a newspaper account of a
recent demonstration parade in the city of Paris. It seems that the
group of one faction marched along the street and was observed by the
individuals on the sidewalk with little of group emotion. They knew
the motives behind the parade, they individually were for or against
the.factions thus represented, but their opinions were confined to
their own reflections and they observed the marchers impassively.
There was no demonstration made and they passed along many blocks with
out either opposition or encouragement.
However, near the goal of their procession a mem

ber of the opposite political trend stepped into the street and spoke
derisively of their platform. Immediately the observers were separated
into two violently opposing divisions. Each individual in the throng
aligned himself with the group whose sentiments he or she believed
correct. Individually they did nothing, but as a group they created a
riotous mob, individual preferences being welded together by emotion
and excitement. The difference between these people as individuals
observing a parade and as a group standing staunchly for their own
beliefs is evident. The action of one person was all that was neces
sary to immediately decide them upon the issues at stake, and that
decision made they were carried away with enthusiasm for their fac
tion and were actually ready to defend their position with violence.
None of these individuals would have attempted to

attack the opposing force alone. Even the fanatic who hurled the chal
lenge would not have spoken had he not sensed subconsciously the in
decision in the crowd surrounding him. He but voiced a common opin
ion and in so doing cemented the emotional reaction of the entire
body. His words were carried from mouth to mouth and the entire throng
was bound in an electric charge of concentrated vibration. That spark
was sufficient to turn several thousand individuals concerned with
his or her occupation into a consolidated unit thinking of one
thing, absorbed in one interest, and entirely oblivious to personal
affairs. Emotion and excitement are the keys to this condition, as
without them there would be no demonstration. We see that this con
solidated vibratory or electrical force unites individual forms
quickly, and it so happens can be dispersed with the same rapidity.
We know that every force must be generated and must receive power
from some source. In this case the force involved is derived from
Lecture 117 Page 2
an artificial elemental - that is a thought form - it may be from the
individual auras of each one in the crowd contributing to it. Such a
thought form is exceedingly forceful. Indeed so much so that it has
the power to inflict emotional response even upon those who are not
concerned with the issues involved. By-standers during such a riot
feel the surge of emotion, feel a definite reaction, even though they
may know nothing about the issues, and may care nothing whatever about
the quarrel under way.
Such a Group thought form has a very definite
power of its own. A Magician may build up the same kind of thought
form when working with an audience, all concentrating upon the same
objective. It is increased as time passes, being built up and bestow
ing the force obtained thru accretion upon its creators. They find
their emotions aroused, the group as a whole being swayed by a force
higher than that which could be built by any individual in the group.
As soon as a mob begins to separate the thought
form disintegrates with it. Such a thought form receives power from
consolidation, and is deprived of power thru separation. The indi
viduals retiring from a demonstration experience a ’’let down” or re
laxed, unfulfilled and unsatisfied feeling. Something definite has
been taken from them in the way of emotional stimulus, and their
enthusiasm rapidly vanishes.
We have a very definite example of the use of

mob spirit and the thought form of a group in the many examples of
war between disciplined and undisciplined armies. Untrained natives
suffer just as much from lack of discipline when opposing a drilled,
uniformed and synchronized army of disciplined regulars as they do
from lack of equipment. As long as they are consolidated thru hatred
or national patriotism they are fierce and vindictive fighters. With
no higher command subjugating them to discipline, however, they come
and go as they please, the thought form is thus readily broken up,
and there is no guiding elementary force to push them onward against
opposition. They are just as much affected by the cowardice of one
individual in their ranks who breaks the line and retreats under fire,
as they are by the loyalty and courage of another who dashes forward
and attempts the impossible. The trained regulars, however, have en
tirely subjugated their own wills to the command of their officers;
they are united as a body, not only thru objective training in the
use of arms, but also thru the intense contribution given by each sol
dier to the thought form of the whole unit. They work together and
discipline keeps them from disintegrating the thought form impelling
them forward. Thus the disciplined army responds as much to the
thought form which it itself has created as it does to the actual
commands of its superiors.
Thus it is that many regiments in all countries

have built up what we might term a permanent thought form, or group
elemental, whichever we wish to term it. This thought form had re
ceived the contributions of each member of the rank and file over a
long period of time, until it has actually assumed an identity of its
own. It becomes more positive than any member of the group, it affects
Lecture 117 Page 3
them all, conditioning and governing their activity. This thought form
may also be called the Group Mind, for it has passed a state of pass
ivity, and has assumed a controlling position.
We have an example of it in the American Revolu

tion. The colonies as we know, were dissatisfied with British rule,
and over a long score of years, individually and sectionally minor
thought forms were built up, indicating dissatisfaction and a desire
for liberty. These were consolidated into a greater Group Mind when
the desire for liberty was openly discussed and positively supported.
It was so powerful that it communicated its purposes to all those liv
ing on American soil. Individuals who had never thought of the subject
before and who seemingly had little personal interest in the situation
were moved by it, even to the extent of pledging themselves and their
property to its support. This power of the Group Mind endured during
the actual fighting of opposition, it endured thru the long months of
privation and discouragement, it was the guiding spirit which perpet
uated the cause of the colonies thruout months of greatest difficulty,
which gave vision to timid souls, and which did more to win the vic
tories of the young Republic than the actual leadership of the American
soldiers.
The Group Mind is a forceful elemental, it must be

taken into consideration when dealing with wrork of this kind, for we
meet it in all walks of life, in its major or its minor forms. Thus we
see that the more permanent an Institution has become or the more per
manent a political party has become in its successive platforms or the
more unified any group has grown thru the passage of years and the in
tensity of concentration, the harder that group, that political party
or that institution is to change. Individually each one within the
group may be swayed, but when they again associate as a body their
opinions are once more cemented into a whole, and are impervious to
change.
Then too we must take into consideration the sup

port of Cosmic Force which operates with those movements which are
organized along the lines of evolutionary progress. Thus the Group
Mind functioning in a progressive way receives substantiating vibra
tions from the Cosmos, and all of these work together to build up a
decidedly important power. There is no stopping the. momentum of a
movement coinciding with evolution. Likewise no matter how important
the faction may be, nor how wide and all-inclusive its interests may
be, if it is moving counter to Cosmic Lav/ it will gradually disinte
grate. There will be no force to cooperate with it, and it will lose
its power in battling against all of the Cosmic powers aligned to re
press it. In fact its very force may sometimes be the agency to bring
its downfall. Perhaps you have watched the waves of the sea during a
storm, battling against a stone cliff. The power of the water is such
that it forces the waves high up the rocky slope, it reaches a higher
level than is possible during a calm sea, but likewise its fall is
more forceful and disastrous. The wall of water will drop suddenly
and violently back again into the depths, thus illustrating the fate
of a Group Mind set upon counter-evolutionary activity.

Beloved Companion:
It is time that we talk over together a subject

which we have mentioned a good deal in the past but have never gone
into very deeply; that is., the subject of Magic. Remember this; Magi
cal Science is the Absolute Science of equilibrium. True Magic is
essentially religious, highly spiritual and deeply moving. Before
history actually began, Magic directed the consciousness of the first
human beings to believe in God, to adore Him without seeking to define
Cosmic Elements.
Magic is the exact and absolute Science of Nature

and her laws. Mathematical exactitude, the absolute rigor of natural
laws, their harmony and simplicity suggest to many an inevitable, '
eternal, inexorable mechanism. For such as these providence recedes
behind a veil of uncertainty and doubt. Those who look upon the oper
ation of natural, law as something unintelligible and incapable of
being explained, fail to take into consideration the freedom of think
ing beings. Always consider the fact that man disposes of the things
about him at his will. He can ensnare fish in the water, wild animals
in the forest, birds in the air and is capable of cutting down or burn
ing an entire forest. He blasts rocks or changes the course of rivers;
in fact, he can effect the recognition of his presence upon all things
about him. And yet, to a large extent, in spite of the supreme analo
gies of nature, he refuses to see that other intelligences might at
their will disintegrate and consume worlds, extinguish suns by a
breath, or reduce them to starry dust. It is quite possible that they
be so great that they are too immense for our faculty of sight, just
as we ourselves are unseen by the small insects and worms because we
are so large as to make no impression upon their field of vision.
It also follows that if such beings exist exterior

to our Universe, having within their power the ability to control and
wield the Cosmic Forces as they choose, that they must be limited by
an even higher authority. There are many things which we have within
our power the ability to destroy, but which we are forbidden to des
troy and which we urotect with our strength rather than bring about
willful annihilation. The beasts of the field, the birds of the air,
the trees....all living things are subject to the will of man;but
these we do not deliberately persecute, rather we use our strength and
superior wisdom to utilize their properties in the service of mankind
and the evolution of the Cosmos. Remember that the Magus - that is,
the Magician - is deeply conscious of this supreme power manifesting
thruout the entire Cosmos. He understands something of these Higher
Laws; he uses them, making himself a part of the Cosmic Action, and
finds himself in turn protected by the instruments of eternal justice.
We have pointed out that Magic is the operation
of equilibrium. Harmony, or equilibrium, results from the analogy of
contraries, the balancing of opposites.
Lecture 118 Page 2
After all, Magic is not so far divorced from aver

age thought as it might at first seem. We, for two thousand years,
have followed the religion of the Nazarene, the Nazarene whose birth
was heralded by the three Magii following the Star to the Babe of Beth
lehem. We often regard these three Magicians as Kings, because in
Truth the Higher Initiations do confer that superior rank upon those
who satisfactorily pass the tests assigned. Likewise, the great art
of the Holy Magii is also known in the sacred circles as the Royal Art,
as preparation for entry into the Holy Kingdom.
Magic is the Science which has been used by all of

the great Avatars. It is the Science employed by Abraham, by Buddha
and Zoroaster. The Magical Laws were those followed by Enoch and
Hermes Trismegistus. Moses restated them,revised them in simple form
when he gave us the Tablet of the Law. The Ten Commandments are the
outer teaching, and the Cabala is the inner teaching which he has re
served for those of special privilege.
The Absolute, the great All-in-One, is found only

by the wise. It is the actuality of Universal Equilibrium. Such
equilibrium is the harmony which proceeds from the analogy of opposites.
Shadow is the equilibrium between light and darkness; poise is the
equilibrium between motion and inertia; authority is the equilibrium
between liberty and power; wisdom is the equilibrium in thought; virtue
is the equilibrium in affection; beauty is the equilibrium in form.
Whoever is true is beautiful - all that is beautiful should be true.
Heaven and Hell are the equilibrium of moral life, just as good and
evil are the equilibrium of liberty.
The Science of Moral Equilibrium will eventually

put an end to religious disputes and philosophical blasphemy; men of
understanding will also be men of religion, when it comes to be recog
nized that religion does not impeach the freedom of conscience. In
that future time those who are truly religious will respect Science,
which will on its own part, recognize the great religious tendencies,
the spiritual verities, so that a rejuvenated Science will flood phil
osophy with a new light. Indeed, philosophy in that day will be exact
ly like mathematics, for ideas will be so ordered that there will be a
Science' of Reality combined with reason and justice, so that knowledge
will be free from self-deception.
In that day we shall know the utmost limit of the
power of man, who is after all, created in the Image of God. He also
shall know that he is a creator in his own sphere, and that his own
just purposes are directed by eternal reason. Religion in that time
will have nothing more to fear from progress, and will follow an
awakened and enlightened evolution.
Unfortunately, when Magic is mentioned to the aver
age person, their thoughts travel immediately to the magical practices
of the Left-Hand Path; they know nothing of the constructive Magic
which builds, uplifts and inspires. It is this magic that is truly
Lecture 118 Page 3
helpful to the human race and it is this sort of magic which the
Brotherhood intends to assist you in mastering as you continue with
your studies. The White Magician is the servant of humanity; he is
the reflection of his Avatar, using the tools of Spirit for the re
lease of human shackles, just as the material plane scientist uses
the properties of his laboratory for progressing the future of man
kind.
Motive is the key to the difference between the

Right and Left Hand Paths. As long as man was addicted to the prac
tices of the Black Magician rather than the White, the Church neces
sarily forbade its use. Just as it is true that a man’s faults are
known before his virtues, so it is true that the lesser elements of
every movement influence the higher elements. Rapidly we are reach
ing the place, however, where we cannot neglect to recognize this
great phase of religious experience, for White Magic is in complete
accordance with the Inner Doctrines and in it lies the hope for a
resurrected and revised theological future. May religion and science,
united once again, thru a practical working knowledge of Divine
Science, offer help to each other, and build up a progressive future
embracing the best and highest aspects of each.

Beloved Companion:
As a prelude to this discussion, I am going to suggest that
you turn to lesson #117, and glance over it once more. You will re
member that this is the lesson dealing with the subject of the Group
Mind. There is a bit more information that I would like to share with
you on this subject, and feel that this is an appropriate time to take
it up once more.
The psychologist, you know, is interested in group reaction,
but he does not go into the subject as deeply as does the Occultist;
nor, in every case, does he employ his knowledge to good advantage. The
Occultist, however, thru his ceremonies and rituals, employs the group
mind to direct the attention of every individual within radius of in
fluence. In fact, there is nothing more helpful in producing a power
ful group mind, than the comparative secrecy of the traditions surround
ing the Arcane knowledge and the special rituals, ceremonies, instru
ments and costumes of the various dedicatory and initiatory services.
All of these serve to help concentration, for they set apart that indi
vidual from the rest of humanity and group him with others of similar
intent.. Thus the group mind is augmented. The further from the rest
of mankind a ritual places an individual, the more potent the group
mind thus formed.
We might point, as an example, to the Jewish Race. They are
not only set apart by their own Racial history, by their particularly
characteristic religious ceremonies and by their racial temperament,
but they have also been set apart from mankind by persecution. This
latter is perhaps the strongest agency of all in the formulating of a
united spirit. In the same way, the blood of matyrs might be said to
be the foundation upon which the group mind of the Church has been
built.
So we see that there is a very logical explanation for the
secrecy of the Higher Occult studies. You have often read that there
is much in the study of the Caballa, for instance, that may not be com
municated by word of mouth. That inviolate kernel of Truth must be
apprehended by each ascending and struggling soul if it is to bring true
Cosmic perception, and Illumination. It is this constant concentration
upon the simple Truths which unites the group, and has the effect of
producing an invulnerable group mind. .
That which sets the Initiate apart from the rest of mankind
is usually his knowledge - in other words, he has manifested the Will
to know. Unlike the average person, he has become interested in that
which lies beyond the obvious and the material. Consider Zanoni as de
scribed in the immortal tale of Bulwer-Lytton. His education was no
greater than that of other men; his knowledge of languages did not ex
ceed that of various other dultured linguists, nor did his knowledge of
chemistry surpass that of the discerning scientists of his day. What
made him what he was was nothing more or less than the knowledge of
Inner Truths which he possessed. Knowledge he had not acquired from
anyone - knowledge that he was incapable of passing on to others -
knowledge which he himself had earned thru striving, seeking, struggling,
by sacrifice, patience and perseverance. That knowledge, when found,
united him with a great group mind of extraordinary power; contacting
it he had not only his own intelligence to guide him, but he had also
recourse to the fund of inspiration which had been built up thru the
centuries by other inquiring seekers.
So we see that the potency of the ceremonial, when performed
thru a ritual, does not rest entirely in its appeal to the entity sup
plicated. Its chief benefit rests in the effect it has upon the par
ticipants. The Initiate, when working alone, will perform the ritual
on the Astral Plane without moving from his meditation posture. How
ever, the same Initiate, when entering into the work for the benefit of
others, will make use of the great group mind so that those of lesser
development than himself, may feel the impingement of a superior power
and respond to its uplifting vibrations. Such a reaction has the ef
fect of transforming the consciousness of those sharing the exercise.
Just as a mob will go to extreme lengths while under the control of
the mob spirit, perpetrating disasters and perhaps crimes, whxch as
individuals they would never have considered, so does the group in wor
ship reach a super-human state of consciousness, their reaction, how
ever, being directed along purposefully constructive channels rather
than destructive channels. The individual thus absorbs something from
the group exhiliration which alone they would rfever have been able to
accomplish.
Emotion is definitely not passive - it is positive in the
highest degree. When it is directed toward an object, a tremendous yet
subtle force proceeds to that object. When the emotion is strong and
unwavering, it is formulated into a dramatic mental picture. In other
words, a thought form is produced, is ensouled by this outpouring force
of emotion, and becomes an actuality upon the Astral Plane. Thus im
bued with life, it begins to exude force of its own generation. This
is produced by the law of sympathetic induction of vibrations. This
outflow of power finds lodgment not only in the individual who contrib
uted to the building of the thought-form, but also it impinges upon the
consciousness of others, giving rise to similar emotional reaction.
Now we can see how clearly this explains the procedure of
auto-suggestion, and also telepathy. When you embrace these three, the
law of sympathetic induction of vibrations, auto-suggestion and telepa
thy, you have the key to the secret of effective ritual, and its
association with the Occult Orders.
In many of the religions where the Gods or the Saints are pre
sented in pictorial or image form, each of the worshippers thinks of
those individuals in terms of the Image with which that Saint or that
God has constantly been associated. Consequently when a number of such
worshippers are gathered together, each concentrating upon the same
pictorial image, a simulacrvjn of their thought is produced, and they do
actually receive the impact of outpouring force from that created pic
ture. The form thus built up in its imagination will be a channel thru
which the actual force which they are mentally picturing, will manifest.
Thus, when the process has been repeated again and again, an image
actually is created on the Astral in that particular form, and a Habit
Track, or a Track in Space, is produced thru which concentrated vibra
tions flow. Thus, such wôrshippers need only to think of their imagi
native Saint and immediately they receive the evidence of his benedic
tion and descending Force. It is in that way that all of the pictures
of the various Gods and Saints have been produced.
If we think deep enough on the subject we will see that the
Holy Ghost itself is not actually a dove, nor a flame; however, those
who are accustomed to thinking of the Holy Spirit in those terms are
not to be criticized when they claim that the form of the dove or the
flame has actually produced an exhiliration of spiritual insight within
them. In their case, because of their concentration and the associa
tion of a picture generated many centuries past, that Image is potent,
living,and operative. No doubt neither Osiris, Isis, the Virgin Mary,
Buddha, or any of the familiar images we have in mind for these per
sonages are actually representative of their true appearance.
But you may ask - is it ethical for me as an Occult worker,
to encourage another to build up a mental Image of some particular
Cosmic Power if I know that in all probability the Image thus created
will not be correct? Certainly you need have no apprehensive fears on
this particular point. It is quite similar to the method used in Chris
tian countries at the Yuletide season, to develop a spirit of good
cheer, goodwill and friendliness. You will remember the fable of
Santa Claus, and how this personage is discussed as though there were
actually a being of that name, who personally bestowed his gifts and
remembrances upon each and every child at the Christmas season. The
children are taught to accept that picture, each of them thinks of
their beloved benefactor in such a way as to present the consolidated
grol^p picture of him. Indeed, not only are the children affected by
the Spirit of Santa Claus at Christmas time, but the older persons are
as well. Perhaps adults have more cause to believe in the Astral pre
sentation of Santa Claus than the children have in the physical being
of the same idea. So you might ask in this connection - is it ethical
to teach the children along these lines? Vie respond by pointing to
the group picture of this fabled being as it exists on the Astral and
as it receives the contributions of thousands of thought waves each
year, and we also point to the service which this fable has been in
producing a spirit of cheer and friendship. From visualizing an actual
personage, the child gradually develops into thinking of the spirit of
the Season. He perceives that the spirit of Christmas, and the spirit
of service is greater than any single individual. It is an expression
of Universal Love itself, and as such, is permanent and enduring. In
other words, the juvenile mind has been lead from the personality to
the abstractions of .service, and it is this more mature viewpoint
which is held thruout the entire lifetime.
Our religious practices are not so very different from that.
The barbarian, like the young child, cannot understand the existence of
a Cosmic or Logoidal Force. He can but understand the existence of a
man-like God. From that first conception, he is gradually lead, thru
many avenues of truth, to a broader vision, and he perceives the power
of the group mind behind his individual picture, and knows at last that
the Logos is far more than an exalted human being. Thus we see that
knowledge and the group mind in operation, especially thru ritual, lead
us from the limitations of the elementary perception, thru the many
fields and by-paths of misunderstanding, into a new and broader field
of limitless awakening.

Beloved Companion:
In this lesson I shall give you one of the most uplift
ing and certainly one of the most sacred Rituals in the Western Tradi
tions. Where there are two, three, or more gathered to_gether, this
opening Service may be used, or it may be employed as 'a dedication pre
ceding talks and lectures. Alone and in your Sanctum, you may use parts
of it for the Invocation of power and understanding, the attunement of
Mind, and the building up of the importance of reverence as a part of
your Occult work.
We open the service (assuming that it is to be used for
several persons, repeating the words in unison) with this beautiful and
profound Prayer: "May we be a Channel whereby thy Holy Ones may approach
the world,may we be a center for the radiation of
thy power.
Teach us to travel light, as do all who travel on the
Path.
Break the bonds that bind.
Teach us to give ourselves entirely to thy service,to
attune ourselves to thy will.
Teach us to suffer gladly for thy sake.
Teach us to lie down the small personal life for the
great Cosmic life, and to love with the Love of God."
The leader, then, standing before the Altar, raises his
hands in the Sign of the Chalice, which you have had described in one of
the previous lessons, number 98. Standing in this position, he repeats
the same prayer, "0 Holy Jesus, Master of Love and compassion, we thy
little children, dedicated to thy service, approach with Faith in the
living Christ, the Unseen Companion of the Heart. Prepare us 0 Lord, to
drink of the Living Waters of life soon to be made manifest unto us.Open
our eyes that we may see and our hearts that we may understand. Make the
way plain, 0 Lord, that we fail not in thy service." This Prayer, when
used as a meditation has a very deep significance. As I have said, it
is the Prayer of those great ones who undertake to carry thru special
missions of service and consecration.
In order that you may appreciate something of the esoter
ic significance alluded to, let us analyze the Prayer to observe just
wherein lies its potency. Each Prayer opens with a different phrase of
Invocation. This is because each Prayer is designed to call down a dif
ferent aspect of Divine force. Thus the ceremony of the true Occult ser
vice builds up the ascending vibrations very much as a symphony unfolds
its varied motifs and weaves them into a sublime climax.
So in this Prayer we have the Invocation of Jesus, as the
Master of Love and compassion. We who approach in humility, as little
children, recognize our helplessness and our need for compassion and
assistance. We approach God from the aspect of Mercy, and our liability
to error. This honesty and humility is not only the beginning of wis
dom, it is also the beginning of strength, for it causes us to cast
aside all that which is unsound and meretricious in our characters and
to plant our feet firmly upon the Rock of actuality. The Prayer of hu
mility brings those who are of high estate into a position of honesty
and self-knowing. It raises the lowly and meek of heart, giving them
strength and confidence. Both have cast themselves upon the mercy of
the Master of love and compassion; He knows of needs they cannot utter,
and answers to them with his own unfailing love.
It is this attitude of confiding Love which is the sur
est Invocation of the Christ-Force, it is the bed-rock of mystical at
tainment. Intellect does not take us far on the Path of Bhakta-Yoga,we
have to find God thru the heart; but even for those of intellectual
capacity and vigor of character, this Prayer is most needful. For”the
night cometh when no man can work,” and there comes a time for all when
Life has beaten them to their knees, and they have found the limit of
their own strength. This is one of the Tests of the Path, and none who
set out on that Road can hope to escape it.
Of course, one meek and lowly in heart, meets this Test
at the outset; he is easily brought low and shaken in his self-confi
dence. For him to come to the Master of love and compassion, is to find
rest for his soul; he escapes onto the Path. But the strong and posi
tive natures do not find it so easy, secure in their own strength they
evade this Test until the evening, perhaps,is far advanced, and the
dark night of the soul closes about them. It is now that they need to
know how to change their Polarity, and come to the Master of Compassion
as little children, for no one else can help them. Until we have been
thru that experience, and found that Master, we cannot hold that we
have advanced far along the Path.
So, then, in this Prayer, we bring the soul to its knee$
for that is the starting place of the Path. The soul does not remain
upon its knees, but at the bidding of the Angel which God sendeth to
them who cry for Light, it stands upright upon its feet and grows
strong. Just as it is necessary for the soul to come to its knees at the
threshold of the Path, so it is needful that it should rise to its feet
in firmness and resolution, if it is to tread the Path, for it is not
our concept that the soul should grovel before its God but that it
should arrive at the right starting point before it tries to set out on
the journey.
And so, the Prayer goes on to invoke the Master under
another name, and again this change of phrase is not fanciful, it has
its exact esoteric significance. ”We approach thee in Faith in the Liv
ing Christ, the ’Unseen Companion of the Heart’ ”. This is the Invoca
tion of the Initiate who seeks his Master in the hidden Church of the
Holy Grail. Esoteric Churches stress the slain Christ, the Christ cru
cified. It is in His Name that they call to the lost sheep,and seek to
raise the submerged tenth,but in the Church of the Initiate,we seek to
find the Risen Christ,the ever-living Master who comes to meet us on the
Inner Plane,and shall be for us the Great Initiator, It is the Unseen
Companion of the Heart with whom the Initiate seeks to make contact.
The Prayer continues with its plea for Divine aid in the
heavy task of self-preparation for the Great Work, and concludes its
first clause with the words, ’’Help make plain the way, 0 Lord, that we
fail not in Thy Service.”
And even with this Guidance, and with the best will in
the world our unresolved Karma causes us to wander from the Path.Every
body has a blind spot in his soul; there are things that each of us will
never face voluntarily; there are preconceived ideas that fit in with
the bias of our temperaments, and which we defend at all costs, even
the cost of relationship with Actuality. It is these disassociated com
plexes - nothing more - that give us our first test upon the Path.
Well-meaning people reiterate the assurance that if our
intentions are right no harm shall befall. But is this confirmed by ex
perience? We know only too well, that it is not. So long as our inten
tions are right, it is true that God will never lose touch with us,but
if we make a mis-step and slip into the slough of despond, no miracle
is going to be performed for our benefit. Too many souls make such
common-place mistakes. Even the Eastern Traditions speak truly when
they speak of discrimination as one of the qualifications of the Path.
The Christian faith lacks its Gnana-Yoga; it has an inadequate appre
ciation of the place of the Mind in the scheme of salvation. We do well
to pray that the Way may be made plain to our Understanding, and that
we fail not therein for if it is not plain, and we make mistakes, even
with good intentions, we must bear the consequences of those mistakes
and retrace our steps.
The opening Prayer might well be called the Prayer of
those about to enter the Path; it is essentially a Prayer of Prepara
tion, the cry of those whose hearts are illuminated, but whose eyes
have , not yet seen the Light, they are groping in darknes's, yet resolute
to follow the Gleam when they shall see it. This Prayer invokes the
Gleam; it also asks for help to fulfill the conditions of the Path -
the first simple requirements of character and outlook that are funda
mental to the spiritual life. This Prayer, said at the very beginning
of the service, fitly prepares the Way for what is to come; it attunes
the hearts of the people to the ideal of real spiritual achievement,
and calls to all to follow the Master.
You have studied and gone far in the deeper and more
sacred aspects of Occultism, and you will call upon that knowledge in
order to render comprehensible the principles underlying this service
and ritual. Naturally, being of the West, the Western Traditions have
always had a definitely Christian bias - not orthodox or organized
Christianity, but Mystical Christianity.
Consequently, its members, when seeking to make contacts
upon the Inner Planes with those Masters who take pupils, are constant
ly picking up those of their race and faith who have achieved Master
hood. In other words, these are what the Church terms ’’The Saints.” But,
as indicated, they may not be those Masters who worked thru any defi
nite Church, but rather the Western Traditions, and included many of
whom the world has heard little, because no one has outwardly proclaim
ed their praises.
As is well known to all esoterists, the souls of Just-
Men-Made-Perfect by the discipline of Tradition, are associated together
in Lodges or Chapters of the Great White Brotherhood, upon the Inner
Planes. These Lodges have their points of contact with the physical
plane. Such a. contact is established thru the Western Traditions. This
Group includes both laymen and ecclesiastics, leaders and law givers,
as well as Saints, and is somewhat intimately associated with the Round
Table and the Grail. I cannot go into these points in full detail, but
some who have knowledge appreciate their significance.
You will understand, now, what manner of atmosphere this
Prayer generates when used as the opening formula of a ritual such as
this. It is exactly like tuning in on the radio to the wave-length of a
given station. As soon as the words of this Prayer are vibrated thru
the Sanctum, we are in immediate psychic touch with the group or chapter
I have spoken of above.
Many points, many hints are hidden herein between the
lines - Meditation will reveal much and be well worth the time and ef
fort. The second part will follow and continue the work commenced to
night.
Beloved Companion:
Tonight we shall continue with our discussion of the Ritual
introduced in Lecture 120. The Opening Prayer is a formula for tun
ing in, psychically, to the contact of the Inner Planesj note what
follows. Having prepared the consciousness of all present by the
ideas presented in this lovely prayer, and having, by the vibration of
its words, made a channel of manifestation for the forces whence it
eminates, the Leader, with uplifted hands of invocation, says,’’Lift up
your hearts," calling forth from them the immediate response of the
group, uttered in unison, "We lift them up unto the Lord." The Lead
er then reads the beautiful 121st Psalm, "I will lift up mine eyes un
to the hills, from whence cometh my help."
But what is the result of this? The utterance in unison im
mediately forms the separate members of the group into a whole, and
the group is at this critical moment of the service, built into the
Ritual by being made to take an active part in it. Immediately the
murmur of voices speaking in unison is heard, the Power which has been
generated in the sanctuary, that is, at the altar, flows out over the
room. The form it assumes is that of a Triangle of Light, its apex
resting upon the altar, its sides being represented by the Leader on
the one side and the assistant on the other, and its base by the back
row of the group. Within this sphere is built up a very powerful
Group-Mind, by means of the inter-action between the Leader, assistant
and the group. The realization and the earnestness of the two who are
conducting the service evokes a responsive emotion from those who are
participating. Thus, it is important that those who take part in the
service should^ be well instructed concerning what is being done, so
that they may cooperate intelligently, and thereby enhance the effica
cy of the service.
Now, you will note that while we avail ourselves of certain
psychic and ceremonial mechanism, in this ritual, we do not rely upon
these exclusively, for we know that, altho invaluable, they are only
the means to an end, and not an end in themselves. It is for this rea
son that the contacting section of the service concludes with the
Psalm which I have given you, "I will lift up mine eyes unto the hills,
from whence cometh my help. My help cometh from the Lord who hath made
Heaven and Earth. He will not suffer thy foot to be moved, and He that
keepeththee will not sleep. Behold, He that keepeth Israel shall nei
ther slumber nor sleep. The Lord, Himself, is thy keeper. The Lord is
thy defense upon thy right hand, so that the sun shall not burn them by
day, neither the moon by night. The Lord shall preserve thee from all
evil. Yea, it is even He that shall keep thy Soul. The Lord shall pre
serve thy going out and thy coming in, from this time forth, forever
more . ’’
With the recitation of these words, noble poetry as well as
noble teaching, the Mind is drawn away from things psychic and directed
back to things spiritual, for altho the esoteric technique is of the
greatest value in the raising of consciousness, there is always the
danger that it may be made an end in itself, and we shall be tempted to
linger in the mansions of the Moon. This thought has been borne in
mind when constructing the formula of the service, and so the conscious
ness, raised by means of the Esoteric technique, is immediately direct
ed into those channels of spiritual consciousness which have already
been traced in the Mind by childhoods’ association. It is directed in
to these channels for the true realization of spiritual significance.
Thus, they are deepened and broadened, until they are very capable of
bearing the great galleons of Mystical experience and Metaphysical
understanding.
Now, it is for this purpose, that in the service, with the
exception of the Prayers of invocation, it employs the familiar words
of the authorized version of the Bible for its expression and chooses
its most familiar passages. These words, charged with true meaning by
the powerful forces concentrated by the ceremony, rise up from the
level of consciousness to which the Prayers of invocation have raised
them, and bear us on strong wings of rhythmical words up to the very
source whence they themselves issued forth.
You have already noted that a Prayer of invocation that has
come thru from the Inner Planes tends to raise the consciousness of
those who make .use of it, and to put them in touch with the source
whence it is derived. Equally do the great spiritual Messages receiv
ed by the Prophets raise consciousness to the fountain head of all
Illumination.
Now, you will see that the Ritual which is being assembled
is a mosaic of Prayers of invocation, designed with an understanding
of the nature of the invisible Forces, and the mechanism of the minus
that respond to them. This mosaic is set in a framework of the nob
lest inspired writings of the Western race, familiar to you from child
hood and therefore, associated with your first spiritual impressions,
which are always the deepest, for they are stored when the mind is
most impressionable, and when you are still surrounded by the clouds
of glory from Heaven which is your home.
Herein we avail ourselves of a psychological principle, as
well as an Esoteric one; we strike the key-note of invocation with a
mantric Prayer, thus waking the heights of consciousness, and we link
this newly-awakened realization with the deepest levels of subcon
sciousness by blending into the chord the earliest associations of the
same type. Thus, the two levels of consciousness are linked together
and the normal human personality is equilibriated between them.
Mystical realization, induced by this means, is correlated
with normal consciousness, and built into the very foundations of our
being, binding all into a harmonious whole. This is a most important
point in the psychology of religious consciousness, for where this
unifying of the different elements of the nature does not take place,
there is serious danger of dis-association and mental unbalance. If,
in rising to the heights, we take our feet off the solid earth nature,
we are in a precarious condition; eq lally, if we lose sight of the
spiritual end, in psychical means, are we in a parlous strait.
Every sound Occult formula commences with the invocation of
God, and a declaration that He is Supreme over all of His creations.
In the formula of the service, it will be seen that we observed this
principle, and that immediately following upon the contacting Prayer
of the opening,thought is directed to God as the ultimate and only
Source of spiritual power. We have already prayed for strength and
light to tread the Way of Initiation; and the beautiful 121st Psalm
reminds us that the Way begins and ends in God.
The opening Prayer then calls down forces and contacts them
with the sanctuary, at the same time exalting the Group-Mind of those
present by means of the images and aspirations it invokes in their
Minds; summons and response, passing from the Leader and the Group,
linking them magically into the pattern of the ceremony; and the fam
iliar words of the inspired Scriptures steady consciousness upon its
spiritual level, and send it forth to yet higher flight.
The next step in the ritual is the purification of the groun-
consciousness of the group in preparation for the reception of the
down-pouring of spiritual power in the Sacrament. At this point,there
fore, the Leader, before the altar, supplicates the mystical Presence
of the Christ, ”0 Lord Jesus,Most Holy and beloved Master, be with us
in Thy Wisdom and Compassion, that that which we are about to do may be
potent in Spiritual Power. Amen.”
As in all true ceremonials, each word, is chosen designedly, in
order that it may invoke the precise aspect of the force it is intended
to use. An Occult invocation is like a medical prescription, it is an
exact formula. As our ritual proceeds, it will be observed that dif
ferent aspects of the Divine Power are invoked, gradually working up to
the climax of the invocation, in the supreme moment. In the opening
prayer, we make ready each our own souls, we draw near to God as indi
viduals. In this Prayer, the Leader invokes the descent of the Christ-
Force into the Group-Mind made ready to receive it. We now come to an
important point in our consideration of the principles of ritual, a
point known to every trained Occultist, but of which the Uninitiated
are unaware. I am emphasizing it to you, for in this service, all must
share in the mystical experiences it is designed to bestow.
It is generally realized that in the performance of any ritual
or act of devotion it is not enough to repeat the words parrot-fashion,
it is necessary to realize them and pour into them strong devotional
feeling, if the act is to be efficacious. It is not so generally real
ized, however, that the act of devotion is much more efficacious if it
is accomplished by the formulation of a clear-cut visual Image, and the
whole process pictured symbolically in the Imagination, The Occultist,
of course, who works thru ceremonial is taught to do this with the ut
most precision, and the working of an Occult ritual is accomplished by
the formulation of a carefully arranged series of Astral Images built
up by the participants. It is this which marks the difference between
a Ritual done by a trained Occultist and the same Ritual performed by
an untrained person who might have succeeded in obtaining it.
In the present case, the Leader is invoking the descent of the
Christ-Force. For this, the appropriate symbol is the Chalice. There
fore, all present should visualize a mighty Chalice of God greater than
the stature of man, suspended in the air, immediately over the center
of the Sanctum, and at such height that a man, standing upright, could
reach up his hand, to arm’s length, and lay it upon its base; high
enough, that is, to enable those moving about the Sanctum in the per
formance of the Ritual to pass beneath it and not thru it. This Thought-
Form should be held steadily in the Imagination thruout the whole Ser
vice, when it has once been formulated at the appropriate point in the
Ritual, and those who have psychic powers well developed will be inter
ested in observe the astral phenomenon connected with it. It is not de
sirable to formulate the Cup sooner, therefore the Psychic atmosphere
must be purified before any formulation takes place, lest we find our
selves working on a mixed contact.

Beloved Companion:
There is still a great deal more to be said on the

subject of our last lesson, and so let us turn once again to the prayer
we were discussing at that time.
You will observe that the Invocation of this prayer

is to the "Lord Jesus”. So, for the first time we find ourselves faced
with the subject of the God names. You see the English language is de
ficient in words to describe the various qualities of God. We term
Deity either Lord, Father or God, but that is just about as far as our
English vocabulary will go. In the Hebrew, however, from which the
Cabalistic studies are of course taken, there is no dearth of names for
the qualities of God. So we find that there are ten definite God-names
given which are hardly translatable in the English language. Therefore,
thruout the English Pentateuch, for instance, there is scarcely any
designation made between the various God-names from the original Hebrew
text, and the average person is very much surprised to know that there
is any other name for God in any language.
You are, of course, familiar with the seven planes,

you know something of the various qualities of the planes, so it will
not be difficult for you to think of the ten Sephiroth connected with
the Tree of Life which we are to explain to you later on. These vari
ous ten centers of emanation which issued from the Logos may each be
associated with one of the God-names. To the lowest of these Centers -
the sphere of Malkuth, the Earth - is associated the God-name Adonai.
Now, in this prayer it is the word Adonai which is used. The only way
we can translate that is to say the Lord Jesus, and that is the term
employed in the English form. Therefore, we are supplicating the Lord
of the Earth Plane, or in other words, in bringing the Christ Force in
to manifestation on the Physical Plane in that ceremony, we are about
to invoke Him as Lord. On the other hand, when we desire to have the
Christ Force manifest in our own Higher Selves, then we invoke Him as
’’Master", for He is to us at that time the great Initiator. You will
see that this is very different from the method employed by a medium,
who seeks to call the departed one into manifestation on the Lower Astral
Plane. Vie are not seeking to impede the progress of the Christ by
demanding His materialization, but we are, on the contrary, raising our
own vibrations to a higher level that we may understand Him better and
contact Him thru an association on His own plane. That is progress.
But with the Invocation to the Lord Jesus is coupl

ed another term "Most Holy and Beloved Master". At first glance it may
seem that there is a contradiction here in view of wrhat has been said.
But this is not the case. We must bear in mind the fact that although
this particular service, or ceremony, can be attended by everyone, it
nevertheless is a ceremony similar to that used by the Initiate. In
fact, the prayer as we have explained it to you thru these various dis
cussions, has a double meaning. To the uninitiated, it is simply an
inspiring service. But to the Adept and to those wrho are travelling
the Occult Pathway on its higher stages, the prayer has a very deep
spiritual significance. So when the word ’’Master” is employed in this

respect it actually is the equivalent of saying, ”0 great Initiator,we,
Thy initiates, are about to celebrate Thy rites; be Thou with us in
that form under which Thou hast taught us to know Thee.” This natural
ly cannot be revealed to the uninitiated.
To continue - we observe that the prayer refers to
the Triune mode of manifestation of the Divine Presence, by mentioning
Wisdom, Compassion and Power. In the West, religion tends to divide
Itself into various sects, and offers devotion to only a single aspect
of the God-head, excluding all others. The God-head must necessarily
consist of as many aspects as does creation itself. So we find God as
a Trinity - a Father, Son and Holy Spirit - representing the qualities,
power, love and wisdom. Likewise, within each of these aspects we find
the original trio represented.
For instance, in the Father aspect of God, the Cre
ator and sustainer of our Universe, whose nature conditions the exist
ence of the Universe, we have qualities represented by power, love and
wisdom. Nevertheless, power dominates. In the Son, we have the same
three qualities, but instead of power being paramount, we find that in
the Son Love is paramount, because He is the saviour and the equilibri-
ator. In Him these qualities are all three represented, for the Son is
neither mindless nor powerless, although He functions thru Love, Now,
in the Holy Spirit we have also three qualities, with the highest one
represented as Wisdom, for the Holy Spirit is the great Illuminator.
Initiation is best conducted under the Holy Spirit aspect of the God
head. So we have here the Key to the great Three in One. Whichever
manner we look toward God, we see Him manifesting thru one of these
aspects. There are times when we have occasion to call upon the Holy
Spirit, times when we have occasion to call upon the Son, and still
other times when the Power Aspect of the Father is necessary. So we
can see that in this prayer it is fitting that we called upon the Son
Aspect - that is, the manifestation of Divine Love.
You can now understand one of the major defects of
the Orthodox Church - that is, the Church practicing the outward pre
cepts of Christianity. It perceives only one side of the Trinity.
Therefore, it is capable of initiating only one type of temperament.
You understand that we are not condemning Christianity; we are simply
pointing out the defects in the practices which have been incorporated
and grafted upon the original Christ teaching. The smallness of man’s
understanding has in every way greatly limited the wealth of the Naza-
rene’s message. We see many practices of the Church not as the inspired
and original teachings, but as the distorted remains of what He actual
ly gave to humanity. There is nothing unusual in our viewing things in
this light, every great reformer has felt a certain lack and has done
what he could to ameliorate these circumstances. However, we are not
approaching this matter with the same policy as that of many reformers.
We do not seek to exterminate the Church, we simply seek to expand the
student’s knowledge of true Christian principles that when he has ad
vanced to the state wherein a higher understanding is possible, he may
have the advantages of a deeper insight.
The concluding part of the prayer has one final

lesson for us. It says, ”Be with us that that which we are about to do
may be potent in spiritual power”. Now, that is certainly significant-
it does not throw the weight of the entire ceremony upon the Inner
Plane Masters; it does not say, ”we are waiting, do something for us”.
It says, "stand’by and help' us do something”. Having made the invoca
tion we proceed to live up to it, relying absolutely upon the Master’s
promise that He will abide with us and assist us at the proper time.
Thus you see the nature of the true ceremony of the Adept. He does not
feel himself a helpless creature adrift on a stormy sea of circumstances
but he sees himself as a Master-to-be, and is eager to work with the
Master just as an .apprentice learns his trade thru actually working at
it.
In the last analysis the sacramental aspect of Or

thodox worship, especially in the Catholic Church, is magical, although
it is not termed by that name. The church knows this well, and uses
magical practices of the ceremonials for various occasions with great
effect, but they do not impart their knowledge to the laymen. Unfortun
ately, the Protestant Church has deleted the sacramental features of
its services and is suffering greatly in the present age because of its
neglect. "Let us meditate upon the Master Jesus as the Risen Christ;”
these words follow immediately upon the first prayer of Invocation. At
this time the leader of the service is kneeling, and he remains in that
position, inviting the members of the congregation, or the audience, to
join with him in the meditation wrhi.ch shall take place. In that way
all present have the opportunity of coming into contact with the pres
ence associated with them there. It is not enough that the priest him
self shall contact this Power and none other. Each one must raise his
own consciousness at this time if he is to receive direct personal bene
fit. The priest cannot bestow that benefit upon any member of his con
gregation any more than a doctor can take the medicine he prescribes for
his patient. It must be a personally experienced influx of power to be
of helpful use. That is why a brief period of meditation should always
follow the Invocation Ceremony.
Also, the meditation itself should follow certain

definite lines. It is not enough that we should simply aspire to re
ceive something of that period; we should aspire to receive a definite
quality. If we are Invoking the Son aspect, as in this particular pray
er, then let us be prepared to receive an influx of Divine Love. That
is what we have invoked, and that is what we are seeking from the Son
Aspect of the Trinity. Wisdom and power are present, naturally, but the
Love Aspect predominates. Our state of mind is quite different when
invoking the Father or the Holy Spirit aspects. Then we are seeking
these particular qualities, and have prepared ourselves especially for
them.
Now, just a word of explanation here in regard to

what has previously been said concerning the various churches. We recog
nize the fact that not everyone is ready for the higher teaching.There
fore, we might very well say that all churches may be classified as
belonging to one of three general groups. We have the Exoteric Church,
the Mystical Church and the Esoteric Church. One of these three will
be found to be the ideal affiliation for each individual. It is our
purpose to find that group which best suits our needs. The very young
soul understanding nothing but the outermost principles of the Faith,
will turn to the Exoteric Churchy the one wherein morals, perhaps, are
stressed more than anything else. For the deeper Teachings are scarce
ly alluded to, but a strict observance cf various laws and principles
is the paramount issue.
The Mystical Church is one of purely spiritual

value - it is the Church in which the Love Aspect predominates. Final
ly, the Esoteric Church to which the Occult orders belong, is that
wherein the best qualities of the former two are Incorporated together
with teaching regarding the Higher Principles. Thus we see that the
Esoteric Church acts, the Mystical Church aspires, and the Esoteric
Church knows. In the latter we have these three combined - action,
aspiration and knowledge, making the ideal group for those of high cal
ibre understanding.
The Occult Church knows that it is not enough to

give a suffering man a comforting message. It is not always enough to
give him some simple lav; to follow. When he reaches a certain stage he
wants to know ’’Why?”. He can only grow, develop and mature when he has
that knowledge, and it is furnished by his affiliating himself with the
group who do understand his need and who do furnish the message to sat
isfy it. It is the Church leading to Mastership, and it is hoped that
thru these few brief explanations on the subject of ritual and invoca
tion you may be lead to a better understanding of the possibilities of
Esotericism and a more thorough spiritual life.

Beloved Companion.:
As an introduction to this discussion, I would like to

have you turn back to Lesson #106, and read it thoroughly, as it will
give you a general picture of Caballistic Tradition. From this point
on your work is going to be concerned almost wholely with the Caballah,
and so it is my desire to give you a very definite and thorough founda
tion upon which to build your understanding of this subject.
We must accept the fact that the Caballah originated
at some remote time, albeit that its exact source has been lost in the
unrecorded ages of antiquity. It is actually the Jewish Mystical Teach
ing concerning the Hebrew Scriptures and it has been the guide whereby
a long list of distinguished personages have sought and found the High
er Understanding. It is a system of philosophy for the Initiate, the
great organizer and synthesizer of Arcane Knowledge.
Now the chief works associated with the Caballah and
the delineation of its Inner Principles are the Zohar and the Sepher
Yetzirah. The popular transcription of the Zohar was prepared in the
13th Century by Moses de Leon, from manuscripts which he 'established
as having been originally prepared by Rabbi Simon ben Jochai in the 2nd
century A.D. The Sepher Yetzirah dates from the 6th century A.D. Other
works associated with it are the Sepher Hab-Bahir, a commentary on Gen
esis, and the Hekhaloth.
In the Brotherhood lessons you will find it not neces
sary to actually come into contact with any of these works. Vie shall
give you their substance, discuss it with you, analyze it and explain
its ramifications so that the entire system of Caballistic knowledge
may become familiar, and assume a practical aspect in the functioning
of your life. This study is not only followed by English speaking
people of Esoteric advancement, but it is well-known to the great
Scientists and Philosophers of all races. Especially does it hold in
terest at the present time, for the great scheme and plan of the Uni
verse is revealed in it, and the wise ones are seeking instruction for
the laying of plans in the New Age.
Because of the superior premises of the Caballah, it
could not have originated elsewhere than in the mind of the Logos. It
bears a completeness untouched by any other system of thought; it is a
system in which all others are included. Each one may, regardless of
creed or sect, find himself in its teachings. The date of its being
recordedis no witness to its age. Verily, these teachings must have
circulated orally among Adepts for many centuries prior to the prepara
tion of a written record. Its rational concepts and principles have
met every test, and you will find an increasing delight in studying it
as you proceed from lesson to lesson.
We have reason to believe that the account given by
Rabbi de Leon is authentic in every detail. , It is therein revealed how
the Caballah was first taught by the Logos to a company of angels,later
the priests of the Mystery Temples of Egypt were invested with the re
sponsibility of its interpretation and preservation, so that Moses, an
Initiate of the Egyptian Temple, learned of it thru that source.We find
indications of a complete accordance between the Caballah and the Pen
tateuch which could have come about no other way than through the com
plete knowledge which Moses possessed.

But to continue with the narrative of the Zohar -
when threatened with persecution and death, Rabbi Simon ben Jochai fled
to a subterranean cave with his son. Here he occupied himself ,connplcte-
ly and entirely, with the study of the Caballah, and was brought into
close rapport with the Inner Plane Masters and Guides. Much of that
which is recorded in the Zohar is the result of his illuminated confer
ences with the Masters of the Inner Planes, the Prophet Elias being the
principle intermediator. At the end of the learned Rabbi’s twelfth,
year in solitude, his spirit turned to the Inner Planes and he died with
the discourses of the Masters on his lips. All of the work which he
had prepared on this subject was collected by his son, his secretary,art
a few disciples, all of whom were imbued with the conviction of its per
fection. Thus the Zohar was interpreted to mean ’’The Splendor”, and
its revelations do indeed acquaint us as never before with the magnif
icence of Logoidal perception.
The study of the Caballah is accomplished thru relat
ing the teachings with a diagram termed the Tree of Life, or the Otz-
Chiim. In discussing a subject as abstract as Cosmology, it is very
much easier for us to follow a diagram than to speak eternally in in
tangible terms. So the Tree of Life furnishes us with a necessary
point of focus for we can then understand how a physical plane associa
tion between the centers on the Tree can be compared with Inner Plane
associations along more abstract lines. Thus the Tree might be subtitl
ed the Cosmic Filing system.
Accompanying this Lecture you will find a diagram of'
the Tree of Life which you will appreciate from its symetry and complete
ness,, even without a knowledge of the interpretation of the various
centers. You will observe how well-knit and how perfect this diagram
is. . Each center is connected with every other center. If we think of
point #1 as God (to use a very loose interpretation of the term), and
point #10 as Man, we will comprehend the relationship between these two
very much better. It is hoped that you have secured the indexed note
book suggested in Lesson #106, for you can. prepare for yourself a very
fine Caballistic dictionary thru jotting down in it the terms to be
given to you with their brief explanation. As there is no such diction
ary in existence you will find your own a source of ready help and in
formation as you contintie with your work.
The centers indicated by the circles are the ten
Holy or Divine Sephiroth. Each Sephira represents a definite aspect of
Consciousness. Now, the interesting thing about the Tree is its wide
versatility. Vie can think of one variation of the Tree applying to our
own individual lives. Vie therefore see in ourselves all of the quali
ties which God possesses; we see our highest traits and our lowest ones
and all those intervening. We see how they correlate with each other,
swaying the emotional and the intellectual man. We may also think-of
the Tree as connected with God, as explaining God and God alone, separ
ating His highest and most abstract qualities from those closest in as
sociation with man himself. In another way we can think of the Tree as
connecting God and Man and as exemplifying the Cosmos as a whole. Im
any case, we do not wish to overlook what is termed the ’’Three Veils of
Negativity’*, the Unknown, uncharted regions beyond the first Sephira.
These are the Forces behind God, for just as man looks to the Logos as
his source, so must the Logos look to a Higher Power of which we, with
our finite intelligence, can know nothing. We acknowledge that source,
however, thru indicating the Three Veils of Negativity, beyond which
the consciousness of .man cannot go.
As you proceed with your study, it will be interesting
to associate various religious beliefs and various philosophies with
the Tree, setting them upon the centers concerning which they are
chiefly interested, and observing just exactly what they lack, and in
what they excel. Thus you can place upon the Tree the theories of the
Scientists, you can locate the teachings of the East, compare them with
those of the West, you can comprehend the vices of many religious prac
tices, and you can also analyze the philosophies of all ages. The Tree
willL therefore help to unravel many of the Mysteries of Life,for every
thing in existence, both abstract and finite, can be associated with
the proper center, or its proper Path, and once assigned correctly,can
then be associated with other qualities of that Path, and an explana
tion thereupon being immediately obvious.
So the Ten Sephiroth act as the medium thru which
God is known to man, thru which man is known to himself, and thru which
God knows Himself. These Sephiroth are connected by the Paths, which
are twenty-two in number. The Rabbis constantly speak of the "thirty-
two paths’* in order to confuse the unwary and to conceal the fact that
after all, the Sephiroth ar® t*®® Ten Paths.
Of course, the Taror Cards are also associated with
the Tree. Indeed, a true appreciation of the Tarots cannot be had
until one first understands the Caballah. Furthermore, you will find
on the Paths the signs of the Zodiac, and the relationship between the
Sephiroth and the Planets.
As inferred above, the ancient Rabbis delighted in
setting traps for the unwary seeker. For instance, in relating the
Planets and the Signs of the Zodiac together with the four elements
with the Tree, we find a problem which has been very neatly solved.
There are twelve Signs, seven Planets and four Elements, making twenty-
three symbols in all. How are these to be fitted into twenty-two Paths?
This is but a blind - the solution is simple. Upon the Physical Plane
we ourselves are of the element of earth, therefore that Symbol does
not appear upon the Paths which lead to the Unseen. Remove this, and
we are left with twenty-two Symbols which fit accurately, and correctly
placed, are bound to correspond perfectly with the Tarot trumps. Inci
dentally, giving the interpretation to the study of Esoteric Astrology,
and also to Tarot divination.
But we are not going further into the study of this
particular subject now. Vie wish you to familiarize yourself with the
arrangement of the Tree and. with the names associated with the various
Sephiroth. The Paths are not known by name; they are designated by
number only, although each Path has a set of correspondences which will
be revealed to you later. During the time elapsing between this period
and your next study hour, memorize the arrangement of the Tree, and the
names of the Ten Sephiroth. Once this has been firmly fixed in your
mind, so that you can repeat them without error and know exactly to
which center we are referring when we mention them in the text, you
Lecture 123 - page 4
will then be weír\started on your study, and will find the time thus
spent to be well worth while in the appreciation of future work which
it will make possible.
THE NAMES OF THE SEPHIROTH (with key to pronunciation)
1. Kether J Ke th’ er) 6. Tiphareth 'tiff’ ar eth)

i 2. Chokmah .shock’ mah) 7. Netzach 'net’ zahck)
\ sn<Binah >bee’ nah) 8. Hod ^hod)
.Chesed 'chess sahd’) 9. Yesod ■yes sahd’)
Geburah <geb’ ur ah) 10. Malkuth 'mal kooth*)
THE MYSTIC BROTHERHOOD Lecture 124 -.Pagel
Beloved Companion:
By this time I presume you have familiarized your
self with the general arrangement of the Tree as given on page 4 of les
son 123. At least I believe that you will know something of the names
of the Sephiroth and perhaps have written them into the circular spaces
representing their relative positions. On the left of the diagram we
gave you a brief sketch showing a living Tree, and how the branches
reach upward to the apex, the roots extending downward into the soil.
The Tree of Life is very much like that. The upper reaches of the di
agram represent the ethereal qualities, whereas Malkuth is firmly es
tablished on the material plane.
Likewise one further interesting and significant

arrangement is the three column diagram on the right of the Tree. These
three colvynns have a special significance of their own. The right col
umn is that of Mercy, its correspondence in the Hindu description of
the three qualities of the spinal column is Pingala. In the Chinese
system the right-hand column is called Yin. The left-hand column is the
column of Severity. The Hindus relate it to the spinal fluid called
Ida, and the Chinese Philosophers to the quality of Yang. Furthermore,
the right-hand column is male; the left-hand, female, being respective
ly positive and negative. The center column reaches directly from Mal
kuth to Kether. This is the "Path of the Arrow1T up the Tree. The Hin
dus say that when Sushumna ascends the spinal column then Kundalini is
awakened and illumination follows. The Chinese call the same column
Yoni. This is also Tao, the Way, which figures so widely in the Phil
osophy of the great Oriental Philosopher, Lao Tsu.
We have said that the center column represents the

Path of the Arrow. There is also one other Path, and that is "The.
Lightning Flash", so-called because it descends from Kether numerically
thru the Sephiroth, reaching down to Malkuth. In other words, it zig
zags across the Tree touching every one of the centers,.resembling a
lightning flash in its brilliant descent. Let us pause and see just
exactly what these two Paths or processes of development mean.The Adept
the one who is striving directly for Spiritual Illumination and for
nothing else, travels the Pathway of the Arrow. Perhaps the most fam
iliar exponent of this method is Buddha, the secret of whose process of
development you will remember lies in subjugating the material self com
pletely. The Buddha method of development is based upon a one-pointed
concentration, upon the awakening of the Spiritual Centers. You will
recall his many experiences in meditation, and hew he looked upon the
attainment of a Nirvanic state as the height of the desirable in Spir
itual study; Nirvana being a state of complete cessation of conscious
ness, a complete absorption into the Great Unknown, the Absolute.
Now the Path of the Arrow is difficult. It not on
ly means limiting consciousness to the Spiritual and the Spiritual a-
lone, but it means the crowding of all of the experiences of many in
carnations into a few incarnations. It means the attracting of diffi
culties, the attracting of problems that they may be hastily solved
once and for all, and set aside. We all to a certain extent follow this
Pathway, that is we are influenced by it the moment we enter into Occult
study; we find problems pressing down upon us immediately, and perhaps
are a bit inclined to rebel because we think that a declaration for
Truth should be sufficient to protect us from all evil. But it cannot
be so, we are not on the Pathway to rest, we are on the Pathway to work.
The man in business who succeeds is not the man who accepts the easiest
post and then falls asleep over it. The man who succeeds is the one
who accepts every opportunity he can possibly get, who performs each
one of them well, who accepts those responsibilities which other per
sons neglect and shun* We know this is true of business. Let us not
forget that it is also true of Occult progress.
The Lightning Flash, however, is in many ways the

most logical, the most fair and the most desirable for all purposes. In
a general sense of the word it is the Pathway of the West, the Pathway
of the Nazarene. It brings us into contact with all forces of creation.
We pass thru the experiences representative of each Sephira, our devel
opment is then balanced, we are not shaken to the depths with experien
ces crowding in upon us to accelerate our progress beyond the strength
of human endurance. We develop more slowly perhaps, nevertheless more
efficiently and with a greater breadth of understanding.
Now the Sephiroth are further related into ’’Four

Worlds”, that is they are grouped according to certain levels in which
they have a common association. Now let us see exactly of what these
four Worlds consist.
1. Atziloth is the first and highest. It consists of Kether

alone, the Archetypal World, or World of Emanation, the Divine Plane.
Its element is fire.
2. Briah includes Chokmah and Binah. This is the World of

Creation, associated with the element of air.
3. Yetzirah consists of Chesed, Geburah, Tiphareth, Netzach,

Hod and Yesod, This is the World of Formation, perhaps more definitely
represented by the Astral Planes, and of course associated with the el
ement of water. Vie know that water represents emotion; likewise the
Astral Plane is a plane of emotion. Therefore the connection between
these is very clear.
4. Assiah. This is the World of Action, and consists of Mal-

kuth alone. Naturally its element is the earth.
Perhaps you are wondering what our connection may be

with these Four Worlds. In the early part of your study work you were
told that the Seven Planes were further sub-divided, each Plane into
seven sub-Planes. In other words, that within the first Plane or the
Physical World for instance, there were certain qualities representative
of the Spiritual, the Mental, the Astral and the purely Mundane, that
these seven divisions within the physical Plane were possible for every
Plane.
Lectuhe 124 - Page 3
Now it is the same way with the Tree. The World of

Kether, for instance, is a highly developed abstract reflection con
sisting of Ten Holy Sephiroth which thru their maintaining of an indi
vidual balance and equilibrium of their own, make possible the manifes
tation of Kether as a unity. So it is with each of the Four Worlds.
Each of the Four Worlds manifests thru ten Qualities, ten Entities or
ten Beings, linking that World with the adjoining one. Thus the high
est division of Briah is very closely associated with the lowest divi
sion of Atziluth, just as in the study of the Planes we found that the
highest manifestation of the Upper Mental Plane might very well be
close to the lowest pure representation of the Spiritual Plane. You will
remember that in a former lesson we spoke of the three Veils of Nega
tivity lying beyond Kether. These Three Veils are Ain, Ain Soph and
Ain Soph Aur. Now out of the three Veils issues the Ten God Names, or
the Ten Qualities of God, which together make up the World of Atziluth
and define Kether. From the last of these God Names issues the second
Crown, establishing the World of Briah. Briah manifests thru the Ten
Archangels, from the lowest or last of which issues the third Crown de
fining the World of Yetzirah. The manifestations of the Yetzirahtic
World consist of the Hierarchies, from the last of which issues the
fourth Crown, in which are included the Primum Mobile, the Zodiac, the
Planetary Kingdoms and the Sphere of the Elements. We shall not go in
to detail giving the names of these various ones at this time. This is
just a general resume to give you something of a ,fbird’s eye view" of
the possibilities of the Tree and its wide ramifications. It will help
you to synthesize and classify all that has been previously given you
in the lessons. It touches upon every phase of consciousness, from the
remote abstractions of the Absolute down to the finest aspect of daily
life.
There is just one suggestion I wish to make, and
that is when thinking of Assiah, the lowest World, we are not strictly
speaking, from the Sephirothic standpoint,of a world of Matter only,
but we are speaking of that background of etheric substance which forms
the foundation of Matter, and which manifests as Matter. The stresses,
for instance,which go to formulate the purely material. For centuries
this knowledge has not been circulated widely. It has been confined to
the perusal of a chosen few, but with the enlightened tendencies of the
modern age the need for control by ignorance has passed. Those who
wish to know, those who are prepared to know, may illuminate the dark
recesses of their consciousnesses and enjoy the Light of Cosmic Under
standing .
If it is your desire to relate the Seven Planes
with the Four Worlds you may do so in tjie following manner:
1. Assiah corresponds to the Physical Plane.

2. Yetzirah corresponds to the Upper and Lower Astral Planes.
3. Briah corresponds to the Upper and Lower Mental.
4. Atziluth corresponds to the Upper and Lower Spiritual.

THE MYSTIC BROTHERHOOD
Beloved Companion:
Tonight I want to talk on the Mystical Caballah,giving
you what has 'been formulated concerning a Negative Existence, As you
think and study and analyze, hidden here and there are thoughts and
ideas3 which, like seed sown in fertile ground aid in bringing Illumina
tion on many hidden points. The Master} when endeavoring to formulate
His Philosophy for communication to othersf is confronted by the fact
that His Knovfledge of the Higher Forms of Existence is attained by a
process other than thought3 and this process only commences when Thought
is left behind. Consequently, it is only in that region of Conscious
ness which transcends Thought, that the highest form of Transcendental
Ijleal is known and understood and it is only to those who are able to
use this -aspect of Consciousness, that he can communicate his ideas,
in their original form. When he wants to communicate these ideas, to
those who have had no experience of this mode of Consciousness, he must
either crystallize them into form, or fail to convey an adequate impres
sion.
Mystics have used every imaginable simile in the en
deavor to convey their impressions. Philosophers have lost themselves
in a maze of words, and all to no purpose, insofar as the unilliminated
Soul is concerned.
The Caballah, however, which we are studying, uses
another Method. These Cabbalists do not try to explain to the Mind
that which the Mind is not equipped to deal with. They give us a series
of Symbols to meditate upon, and these enable us to build a stairway
of Realization, step by step, and climb where we cannot fly. The Mind
can no more grasp transcendent Philosophy than the eye can see Music.
The Tree of Life, as cannot too often be emphasized
is not so much a System, as a Method. Those who formulated it, realized
the important Truth that in order to obtain clairty of Vision, one
must circumscribe the Field of Vision. Most philosophers founded their
Systems upon the absolute, but this is a shifting foundation, for the
Human Mind can neither define nor grasp the Absolute. Some others try
to use a Negation for their foundation, declaring that the Absolute is,
and must ever be, unknowable.
The Cabbalists do neither of these two things. They
content themselves with saying that the Absolute is unknown to the
State of Consciousness which is normal to Human Beings.
. For the purposes of their System, therefore, they
draw a Veil at a certain point in Manifestation, not because there is
nothing there, but because the Mind, as such, must stop there. When
the Human Mind has been brought to its highest stages of development,
Consciousness can detach itself therefrom, and as it were, stand upon
•its own shoulders, we may be able to penetrate the Veils of Negative
Existence, as they are called, but for all practical purposes, we can
understand the Nature of the Cosmos, if we are content to accept the
Veils ,as Philosophical Convention and realize that they correspond to
Human Limitations, not to Cosmic Conditions. The origin of things is
inexplicable in terms of our Philosophy. However far we push our
inquiries back into origins in the World of Manifestation, we find a
preceding existence. It is only when we are content to draw the Veil
of Negative ' Existence across the Path that leads back to beginning,
that we get a background against which a First Cause becomes visible.
This First Cause is not a rootless origin, but a First Appearance on
the plane of Manifestation. Thus far, and no farther can the Mind go
back,, but we must always remember that different Minds go back differ
ent distances^ and that for some the Veil is drawn in one place., for
others in another. The ignorant man goes no further than the concept
of God as an old man with a long white beard who sits on a Golden
Throne and gives order to Creation. The Scientist will go back further
than he will,, because he is compelled to draw a Veil called the Ether.
The Philosopher 'will go back yet further, before he draws a Veil call
ed the Absolute,.but the Initiate will go back furthest of all, be
cause he has learned to do his thinking in symbols, and symbols are to
the Mind what tools are to the hands, an extended application of their
Powers.
The Cabbalist takes for his starting point, Kether,
the Crown, the First Sephira, which he symbolizes by the Figure 1,
Unity, and by the point within the Circle. From this he traces back
ward three Veils of Negative Existence. This is quite a different mat
ter than regarding the Absolute and trying to work forward into Evolu
tion. It may not yield immediatelyac.curate and complete knowledge of
the Origin of all things, but it enables the Mind to make a start, and
unless v/e can make a start, we have no hope of a finish.
The Cabbalist then starts where he can, at the first
point that is within the reach of Finite Consciousness. Kether, then,
is equated with the most transcendent Form of God that we can conceive,
whose name is Ehieh, translated in the authorized version f of the Bi
ble as ”1 am,” or more explicitly,the Self Existing One, Pure Being.
But these words are words, and nothing more, unless
they convey an impression to the Mind, and in themselves, they can
not do that. They must be related to other ideas before they have
any significance. We can only begin to understand Kether when we
study Chokmah, the second Sephira, its’ emanation. It is only when
we see the full unfoldment of the Ten Sephiroth, that we are ready to
approach Kether and then we approach it with the data that gives us
the Key to its Nature. In working with the Tree, then, it is wiser
to keep on going over it rather than to concentrate upon a single
point, until it is mastered, for one thing explains another.
And it is out of the perception of the relationship
between the different Symbols that enlightenment arises. Again, I
say the Tree is a Method of using the Mind, and not a system of Know
ledge. At the moment we are not engaged in the study of the Emanations,
but of the Origins, so far as the Human Mind may hope to penetrate
them, and paradoxical as it may appear, we shall penetrate further
when we draw the Veils across them, than when we try to pierce the
Darkness. We will, then, sum up the position of Kether in one sen
tence, a sentence that can have but little significance for the stu
dent approaching the subject for the first time, and which must be
borne in mind, for its significance will begin to dawn presently. In
so doing, we are adhering to the Ancient Esoteric Tradition of giving
the Student a Symbol to incubate until it hatches in his Mind, rather
than explicit instruction which will convey nothing to him. This seed
sentence then, which we cast into the Subconscious Mind, is this:
’’Kether is the Malkuth of the Unmanifest.” Mathers says ’’The limit
less Ocean of Negative Light does not proceed from a center, for it
is centerless, but it concentrates a center which is the Number One
of the Manifested Sephiroth, Kether, the Crown, the first Sephira.”
These words in themselves contain contradiction and
are unthinkable. Negative Light is simply a way of saying that the
things described, having certain qualities in common with Light , is
nevertheless not Light as we know it. This tells us very little
Lecture - 125 Page 3
about that which it is intended to describe. We are told not to make

the mistake of thinking of it as Lights but we are not told how to
think of it as it really is, for the very good reason that the Mind
is not equipped with any Images under which to represent it, and
must therefore let it alone until Growth takes place. Nevertheless,
although these words do not tell us all that we would like to know,
they convey certain Images to the Imagination. These Images are
taken into the Subconscious Mind and then are evoked when Ideas
enter the Subconscious Mind, which are related to them, thus Know
ledge grows from more to more, when the Cabbalistic Method is given
its practical application of the Yoga of the West.
The Cabbalists recognize the four Planes of Manifes
tation, and three Planes of Unmanifestation, or Negative Existence.
The first of these is called Ain, Negativity5 the second Ain Soph,
the Limitless, and the third Ain Soph Aur, the Limitless Light. It
is out of this last that Kether is concentrated. These three terms
are called the Three Veils of Negative Existence, tending back from
Kether. In other words, they are the algebraic Symbols thg.t enable
us to think of that which transcends thought and which at the same
time, hide that which they represent. They are the masks of trans
cendent Reality. (To be continued next week.)

Beloved Companion:
This week we are going to talk about the qualities of

the Sephiroth. In other words, something of the character of each
one.
Now, the Sephiroth are sometimes called the "Divine

Centers of Emanation." Emanation means an effluence or out-flowing.
That action implies the proceeding of Divine Essence from the central
source which in our previous lesson we pointed out as being Ain, Ain
Soph, and Ain Soph Aur. Therefore, we see that each World of the Tree
is the result of the overflow of force from the World higher above it.
I want you to imagine an immense circle, think of the central point of
that circle as the Three Veils of Negativity, and imagine waves of
emanation issuing from that central point, just as the ripples of
water recede from the point at which the lake’s surface is disturbed by
a dropping stone. The ripples of water will flow to the outermost
reaches of the lake; in the same way the forces of the Three Veils of
Negativity expand and overflow into one another, making possible the
Four Worlds.
Thus Kether gives birth from himself to the nine

lesser Emanations of which he is both the cause and the sum-total.
Therefore, out of Kether comes Chokmah and Binah, the first is known
as the Great Father and the second as 'the Great Mother. Or, to be
more explicit, as Abba and Aima, the first two examples of pure
positive and pure Negative force, the prototypes of the forces of
Polarity which find their expression on all Seven Planes in different
forms characteristic of those planes. These two establish the World
of Briah. It is significant that Binah and Chokmah are equal, estab
lishing the balance of the Sexes which must be recognized if harmony
is to be maintained. As we consider these three — Kether, Chokmah
and Binah — we see that there is another way of associating them.
Kether may be regarded as the Great Father, Chokmah as the Son and
Binah as the Mother. In this relationship, Kether is termed the Crown;
Chokmah, Wisdom; and Binah, Understanding. Thus, the quality of wis
dom becomes the Creator of the lower spheres. When using this inter
pretation the Avatars are oftimes related with the forces of Chokmah.
Binah then has for its symbol the Dove, depicting the constancy and the
maternal proclivities associated with this Center. The Wisdom of
Chokmah is the Absolute Wisdom of Briah, not the Intellectual so-called
" Wisdom " of the material plane. It is the Wisdom which sees perfect
justice in all things, the Wisdom'which views not from the mental
sphere but from the spiritual sphere, thus connecting the Abstract and
the Concrete. It is a Wisdom not born of one lifetime, nor born of one
cycle, but it is the All-Knowing Consciousness, which has absorbed the
knowledge of the Cosmos as transferred to it thru Kether.
Now these Three standing at the Head of the three

columns7define and limit their respective columns in a very definite
way. The qualities of Kether become the keynote of the central column,
establishing perfect balance and neutrality. It represents pure force,
and its effect upon the three centers immediately below it (Tiphareth,
Yesod and Malkuth) is noticeable.
Chokmah being sometimes termed the Father and some

times termed the Son, promotes the qualities of the positive or male
pole, the right-hand column of the Tree; Binah, on the other hand pro
motes the Negative or female qualities thru the left-hand pillar. For
purposes of comparison, turn to Brotherhood Lecture number 62 wherein
is described the alternation of polarity upon the Planes. Study this
lesson carefully and keep its principal thoughts in mind when con
sidering the qualities of the left and the right-hand columns of the
Tree. Ordinarily, our understanding’of the positive force is one in
cluding such attributes as strength, determination, courage, and in
fact, all of the qualities which we normally associate with manhood.
The characteristics of the Negative Pole we usually term as beauty,
adaptability, kindliness, in short, the ideal qualities of womanhood.
These, as I say, are our standards as far as the material plane is
concerned.
However, in Lecture 62 you perceived how these qual

ities .alternate and change as progress up the planes is continued.
This is even more definitely brought out in the study of the two col
umns of the Tree, for we do not find Binah representing the qualities
usually,associated with womanhood, but rather the characteristics
of feminine Binah and of the entire left-hand column is that of Se
verity. Likewise, Chokmah and the right-hand column assume the qual
ities of Mercy. At first, you may think that these two should have
been reversed, but that would be impossible. Remember that the Tree
represents balance; it therefore, expresses that which will equili-
briate the known and accepted standards of the Earth Plane. The qual
ities of manhood over-emphasized would precipitate destructive power.
Likewise, the qualities of womanhood over-emphasized would precipitate
a futile negativity. So Chokmah exemplifying Wisdom and Mercy tempers
the impetuosity of the positive column. It injects that which is ne
cessary to create the ideal. Binah, on the other hand, representing
Understanding and Severity nullifies a dangerous subjectivity in the
Negative column, giving endurance and determination to those forces
which otherwise would be passive.
Let us continue with the remaining Centers — Chesed

is defined by the term ’’Mercy.” You will see that it is the Central
Sephira of the right-hand column; therefore, it distinctly reflects
the pure qualities of Mercy and magnanimity. Directly across from it
is Geburah which also reflects the primary qualities of its column,
being defined by the term Severity. It is pure Justice and Strength,
that force which, if left to itself would bring about war, strife, and
conflict. It is Power unleashed, just as opposite in its character
from Chesed established across from it, as black is from white. Can
you not see the divine discrimination in placing this quality in a
negative column? It is restrained because of the dominating vibration
of Negativity just as Chesed finds its passive qualities animated and
accentuated because of the positive forces surrounding it. Had they
been reversed, had Justice, Will, Strength and Severity been incul
cated into the virile vibrations of the right-hand pillar, their des
tructiveness would have been Increased and chaos would have resulted.
Tiphareth is one of the most interesting centers of
the Tree, and as might be expected from its position, it borrows more
from the qualities of Kether than any other one Sephiroth. To it has
been associated ’’Beauty.” No word could more concisely explain its
character. When we think of God as. the benign Benefactor of life, in
B reality we are thinking more in terms of Tiphareth than we are in the

terms of Kether, which is remote and abstract from daily life. It
also serves in the capacity of a connecting link between the Divine
and the Material, for where the Sephira above it are related to the
abstract forces, the Sephira below it are more closely associated with
the Mundane Life.
We have first, Netzach for instance, magnificent in

the Victory which it symbolizes, for indeed, he who has so far advan
ced himself upon the Path to attainment as to have reached Netzach,
has been victorious over the Lower Self, and is close to a realization
of his true divinity. Here we come closer to a mundane understanding
of the positive pole than is portrayed in either Chesed or Chokmah.
Chesed is a lesser reflection of Chokmah, just as Geburah is a lesser
reflection of Binah, but in Netzach we have more than a reflection of
Chesed, we have a different note included which is more mundane and
more understandable from the standpoint of terrestrial life. We may
think of Netzach as portraying the victor in conquest, portraying all
of the glorious qualities of manhood fulfilled in accomplishment.
Here is depicted the supreme moment of exhiliration which is accom
plished only thru attainment, the justification of life thru the as
cendency over all opposition. Fittingly we find Hod opposite, for
Hod represents "Splendor,” the radiant presence of a queenly perfec
tion, just as Netzach represents all that is indubitably associated
with the ideal in the right-hand path, so does Hod represent the
highest attributes of femineity.
In the following Lecture, we shall deal with the re

maining Sephiroth. Consider the instruction which has been given to
you thus far, and permit the classification of the Sephirothic centers
to assist you in understanding more of life and its affairs. Below
is a summary of the qualities, and the Sephira associated with each.
Right-hand Column Left-hand column

KETHER
The Crown
BINAH CHOKMAH
Understanding Wisdom
GEBURAH CHESED
Severity Mercy
TIPHARETH
Beauty
HOD NETZACH
Splendor Victory
YESOD
Foundation
MALKUTH
Kingdom
Beloved Companion:
We have already touched upon the qualities of the

first several Sephiroth, but as yet have gone deeply into the Esoteric
significance of none of them. However, it is my intention to furnish
you with as comprehensive a general outline of the entire Tree as
possible, that you may at the earliest opportunity become aware of its
limitless possibilities. With that end in mind, let us continue with
the brief summaries of each Center, in preparation for more comprehen
sive work later on:
Descending one step further, we come upon Yesod. This
is the Center associated with the Moon and with the Astral World. In
asmuch as it is the closest one to Malkuth, it is likewise the most
material of the higher centers of emanation. The Astral Plane is but
one step above the material plane, and thus it is thru Yesod that de
velopment proceeds when attention and thought are directed upward from
the material plane. Yesod lacks the beauty and strength of Tiphareth,
but its importance lies in the fact that it is the candidate’s first
introduction to the abstract and the Worlds which lie beyond. Thus it
is termed the "Foundation” as indeed it is, for thru its gates every
candidate must pass. Distinctly are its two phases emphasized, for it
reflects the qualities of both the lower and the higher astral planes.
Because it is the Foundation, it is not complete; or in other words,
it does not produce that illuminated satisfaction which perfect de
velopment bestows. Astral journeys are characteristically vague,
fragmentary, illusory and curiously inconsistent. The unknowing soul,
when reaching the stage of the Astral, finds himself satisfied with
the meagerness of that plane. The more discerning seeker, however,
chooses to advance by way of the higher astral. He looks beyond the
sphere of Yesod and seeks to absorb into his consciousness something
of the qualities of the Higher Centers which alone can bring him true
Illumination.
With the sphere of Malkuth we are of course, more di
rectly familiar; but, as pointed out in a former lesson, we are not to
make the mistake of interpreting Malkuth as meaning the actual physi
cal world. It is but the state of emanation which conditions the phy
sical plane, and makes its manifestation an actuality. Malkuth is the
World of the Elements thru the focussing of which terrestrial exist
ence is manifest. Its Caballistic title is the "Kingdom”, so it is
thru this center that the perfect equilibrium of the Tree proceeds.
Assiah and Malkuth might be called the Nadir of the Tree. The Divine
Essence, in other words, emanating from Atziluth overflows in success
ive waves to Assiah, comes into fruitition thru Malkuth and the forces
of the Elements, becomes objectively defined in Human consciousness,
and flows back again unto its source thru the evolutionary activity of
each soul carrying forward its own share in the self-realization of
its affinity with the God-head.
Study carefully these attributes; fix them in mind
so that each Sephiroth will assume a living personality in your under
standing of it.
As the Candidate progresses ever forward, he becomes
increasingly aware of the fact that knowledge is achieved thru a pro
cess other than Thought. He realizes that Illumination comes about
thru the awakening of certain subtle senses of perception within him
self which when stimulated, diffuse a radiance of perfect understand
ing thruout his entire consciousness. Direct Thought illuminates the

intelligence, but spiritual awakening depends upon other and more
potent means of enlightenment than can be induced by direct concentra
tion.
Therefore, in following the system of the Caballah,
let us memorize this sentence, permitting its meaning to sink into the
subconsciousness, gradually assisting conscious awareness to that
higher realization which lies beyond: "Kether is the Malkuth of the
unmanifest." It is not expected that the full import of that state
ment shall be felt immediately, but it is a starting point from which
much can spring. These words do not reveal all that we wish to know,
but they do suggest certain ideas which study and meditation will
cultivate as time passes.
In many ways, the Sephiroth are like algebraic sym
bols, they are a link with the Unknown, they represent that which is
indistinguishable in the realm of Thought. The mathematician will em
ploy his symbols just as tho they were actual figures, he reaches his
conclusions thereby, and arrives at a definite solution to that -which
previously was a mystery. So the Sephiroth conceal the great Truths
from the unsympathetic, and at the same time, with assurance, point
the Way to consecrated and observant Seekers.
Hence the value of the Tree, the Otz Chiim; it is a
symbolic method suggestive of Divine Truths which cannot be trans
mitted by the written word. It carries consciousness beyond the
realms of objective Thought into the regions of the abstract. In fact,
the Tree furnishes the Seeker with a series of potent symbols upon
which to meditate, and thus be led step by step to a more clear
Vision.
SPECIAL NOTE:
Various authorities employ several different systems

of spelling in discussing the Caballah. The word Caballah, itself,
for instance, may be spelled Cabala, Qaballa, Kabalah, to state only
a few. Likewise, the names of the various Worlds and the Sephiroth
occasionally vary in spelling. Inasmuch as these words have come or
iginally from the Hebrew, it is easy to perceive why these differences
occur. The Hebrew written characters are phonetic, one sound has per
haps several possible English equivalents. For example, K, C, and Q
are almost identical in sound, and so any one of them can be right
fully used in translating the Hebrew into English. There have been
few attempts to standardize these terms, altho the Brotherhood has,
after much research and deliberation, been guided to select those
spellings which we feel are the most natural for English pronuncia
tion.
In ancient books of reference, Chesed was sometimes
referred to as Gedulah, but because of the similarity of this word to
Geburah, we will employ the modern name of Chesed thruout the entire
series of Lectures on this subject.
Beloved Companion:
We are now to take into consideration one of the most im

portant subjects, relative to Caballistic Philosophy .... the Tetra-
grammaton. The Tetragrammaton (a word which you will have occasion
to use many times in the future) is the mysterious four-lettered Name
of God, the Holy Word which cannot be pronounced orally, but whose signif
icance is embodied in the four Hebrew letters. Their names are Yod,
Heh, Vau and Heh. (In reality there are but three characters, as Heh
is repeated.) From them has been derived the name ’’Jehovah.”
In future Lectures, the complete Hebrew alphabet will be

discussed in detail, for it is important in esoteric study, but at pres
ent the study of the Caballah cannot proceed further without this refer
ence to the Tetragrammaton, for from these four letters are derived the
colours of the Sephiroth. The Tetragrammaton also is associated with the
Elements (Fire, Air, Water and Earth) as well as with the four Worlds of
the Tree. These four are further connected with the four Tarot Suits and
with many other associated ideas, all of which will be discussed in. due
time.
Briefly, the four letters may be interpreted thus: YOD, the

beginning, the point, the origin from which all has sprung. The symbol
for this letter is a small, gracefully extended dot, representative of a
flame. This same symbol, enlarged and combined with straight lines, is
employed in the writing of all the Hebrew letters. Thus their teachings
are as though written in fire, each flame-point telling its own story.
Numerically, its number is ten, which when reduced, produces One, the
first number.
HEH represents the first manifestation of duality. VAU

is the ’’link”, or in other words, the figure representing the affinity
between Yod and Heh....it completes the Trinity, and thus produces the
Holy Three in one Name. The second and final Heh, which repeats itself,
indicates another phase, the transition; or, looking at it in a differ
ent way, the earth plane. Thru it, the Holy Trinity becomes operative
as this character makes possible the transference of force from one World
to another.
Our chief interest in the Tetragrammaton at this time is its

relationship with the colours of the Sephiroth. As you may wish to pre
pare for yourself a large diagram of the Tree, one that can be placed in
your Sanctum and reserved for reference, a knowledge of the colours in
volved will be useful. So we find that the Tegragrammaton governs the
four colour scales in this way: each letter of the four is identified
with one of the Court Cards in the Tarot which in turn represents a com
plete scale of color.
THE KING in the Tarot indicates the active•principle.

THE QUEEN indicates the passive principle.
THE KNIGHT indicates the neuter principle.
THE PAGE indicates the sphere of action, thru which the influence
of the preceding three may be transferred to the common
suit-cards below it.
The King corresponds with Yod, the Queen with Heh, the
Knight with Vau, and the Page with Heh. (Crowley designates the Colour
Scales as those of the King, Queen, Emperor and Empress. Inasmuch as
the latter two actually belong to the Major Trumps instead of to the
Court Cards, this is misleading. We have employed the true Court Card
titles.) The colours connected with each are as follows:
SEPHIRA THE KING THE QUEEN THE KNIGHT THE PAGE
Kether Brilliance White Whi te White & Gold
Chokmah Pastel blue Grey Pearl-Grey White & Red
Binah Crimson Black Brown Pearl-Grey

Chesed Violet Blue Purple Azure Blue
Geburah Orange Red Scarlet Red
Tiphareth Pink Gold Peach Golden Brown

Netzach Light Brown Emerald Olive Green Gold & Green
Hod Purple Orange Rust Dark Amber
Yesod Indigo Violet Purple Deep Green

Malkuth Yellow Mixed: slate, Mixed: Black &
olive, russet dotted with Yellow
and black black
It so happens that the King, the Knight and the Page

Scales are rarely ever used. The Queen Scale is generally meant when
colour is mentioned in Caballistic work, and it does indeed contain an
arcane significance. Consider the colours of the Supernal Triad,White,
Grey and Black. Here are three neutrals,’White characterizing the bril
liance of the Unknown, the First Cause, scintillating in Its purity.
The scientist has recently proven what White is actually the perfect
balancing of all other colours concentrated in harmony. As a test,
whirl a colour wheel around before your eyes, as soon as the sense of
motion is lost, the colours will be seen to fuse into white. White then,
is the perfect colour for Kether, for it is the All,the union of every
thing which proceeds from it. Black, associated with Binah, is void of
all colour, it is the negative principle of life, awaiting fecundation
and bestowing its possibilities upon the Sephiroth following. Chokmah,
the Son, is naturally grey, a tone formed of black and white blended.
It is a sympathetic shade, quietly representative of the harmony which
springs from perfect balance.
The second triad consists of the three primary colours,
those which when mixed, formulate the remaining colours of the spectrum.
The Supernal Triad is neutral in both its lack of actual colour and its
inclusion of all colour, for it both withholds and bestows force. The
remaining Triads, however, are positive in their natural character
istics, they represent one set of correspondences,and no other. Hence
their colours are definite. After White, Black and Grey, Blue, Red and
Yellow are the most simple colours, and the most productive. Blue is
the intellectual colour, rightfully assigned to Chesed. Red, the colour
of the emotions, correctly reveals the nature of Geburah. Yellow, the
colour of spirituality, defines as no other could, the qualities of
Tiphareth.
The third Triad is representative of the secondary col

ours, those which are mixed from the primaries. Green is produced of
yellow and blue (Chesed and Tiphareth) . Both Blue and Green are ’’cold”
colours; associated with the positive column,they receive impetus from
the active charge instilled in them. Orange, a combination of Red and
Yellow (Geburah and Tiphareth) defines Hod. Both Red and Orange are
known as ’’warm” colours, and their qualities are needed modifiers of
the austerity of the negative pole. Purple is a blend of Blue and Red,
thus uniting Chesed and Geburah, and focussing their joint power in the
central column.
Finally, we have Malkuth, containing within itself the

Tertiary colours. For instance, Russet is a combination of Orange and
Purple; Olive is formed of Green and Orange; and Slate is made of Green
and Purple. Black of course, in this case represents the void of the
Material plane, and anticipates the Qliphoth, of which we shall speak
later. Thus Malkuth has within itself all of the colours in a highly
polluted form. For the Earth colours are twice removed from the Pri
maries and three times removed from the purity of the Supernal Triad.
In identically the same way, objective consciousness is actually much
distorted. ”Now we see through a glass darkly”, for purity of percep
tion lies far beyond the material plane. As all three of these colours
are exceedingly vague and deceiving, possessing none of the definite
ness of Red, Yellow and Blue, nor the tonal qualities of Orange, Green
and Purple, they are indistinct. So even the most exalted qualities of
Assiah, are actually only dimly reflective of that which lies above,
just as Russet is but a very shallow imitation of Red. The Rays de
scend the planes, their light dimmed, their radiance softened to the
accustomed limited capacity of the Earth Plane. Until we have per
fected our sight, we cannot bear the Impact of pure colour, but gradu
ally, thru devotion and unflagging aspiration we may disperse the
muddiness of Malkuth, and casting aside the darkened glass, see the
Cosmos as though ’’face to face.”

Beloved Companion:
Man is a creature wonderfully and fearfully made...

he is a fusion of God and Mammon, a joining of two when but one may
conquer. His work is to prove himself master of the animal and servant
of the Spirit. There are battles to be fought, victories to be won,
defeat to be sustained.... all in the process of life and living. But
must all this be clothed in ignorance? Is there no key, no way of
truth by the utilization of which the intricacies of life may be un
raveled and a pattern of beauty and harmony spun out of hitherto
tangled threads? Wise is he who seeks, for unto him who knocks shall
the gates of Illumination be opened.
When man realizes that the material body is insuf

ficient unto itself, when he perceives that much lies beyond the eye,
the ear and the hand, when he dimly senses a power motivating his
actions, imbuing his consciousness with life and purpose, he at the
same time understands that his life is imperfect. He sees that spirit
ually blindfolded by the material self he has blundered without pattern
or comprehensive reason into error after error, wasting time, energy,
opportunity and health; for a glimpse of the Beyond demonstrates by
contrast the inconsistent biases of a purely material existence, and in
addition imparts a new zest, a new ambition to attain, to reorganize,
to unbind the shackles of existence thru a patient untying of many
complicated knots.
In a world of chaos the Caballa offers stability,

in a world of cynicism and profane doubt the Tree stands majestically
for those incbntestible, eternal verities which no antagonist can
Shake, and no atheistic concept can confound. The Tree grows in the
valley of the soul; it is nourished by the light of a'Celestial Sun, it
is fed by the flowing waters of Eternal Life. With roots in Man’s con
sciousness it transmutes the dross of the material plane into the
golden elixir of understanding.
William Westcott has stated in seven concise prin

ciples the ideals of Caballistic Doctrine. We will do well to observe
that which he has written:
"1. That God the Holy One, the Supreme incompre

hensible One, the Ain Soph, the Greek Apeiros, was not the direct
Creator of the World; but that all things have proceeded frqm the Pri
mordial Source in successive emanations, each one less excellent than
the preceding, so that the Universe is ’God manifested,’ and the last
and remotest production is matter, a privation of perfection.
”2. That all we perceive or know is formed of the

Sephirothic type.
"3. That human souls were pre-existent in an Upper

World before the origin of this present world.
”4. That human souls before incarnation dwell now

in an upper hall or treasury, where the decision is made as to what
earth body each soul, or Ego, shall enter.
”5. That every soul after earth life or lives,
n must at length be so nurified as to be reabsorbed into the

God.
”6. That one human, life is seldom sufficient; that

two earth lives are necessary fcr almost all to pass; and that if fail
ure result in the second life a third life is passed linked with a
stronger soul who draws the Inner upward into purity: this is a form of
the scheme of reincarnation, transmigration of souls or metempsychosis.
"7. That when all the pre-existent souls who have

been incarnated here have arrived at perfection the evil angels are
also to be raised, and all lives will be merged into the Deity by the
kiss of love from the mouth of the Holy One, and the Manifested Uni
verse shall be no more until again vivified by the Divine Fiat.”—
Unhesitatingly, I think that each of us will concur

with the above outline, for as each human being is but a reflection of
a higher force, so then must God represent a remoter Power. Bound by
the limitations of evolution, Human consciousness cannot transgress the
Veils of Negativity. We cannot then understand nor perceive that which
lies beyond God, although logic and reason convince us of the correct
ness of our surmise.
Even so little as we have yet given in regard to

the Sephiroth is indicative of the truth of the second premise. Of the
third we are also convinced, both thru observation and personal experi
ence. Likewise the fourth. As for the fifth, that is a teaching the
true significance of which will be revealed later. Sufficient is it
now that we understand our affiliation with God-Consciousness and
realize that our destiny is one of Logoidal propensities.
The sixth may cause some confusion and discussion.

The key to this revelation lies in the fact that the first life is
those series of incarnations which the young soul faces in his primary
endeavor to release himself from the shackles of the animal self. The
second life, figuratively speaking, is actually that series of lives
wherein man overcomes his emotional self. Should these two series be
accomplished in due time a total release from the material and the
lower astral is assured, and evolution continues upon the Spiritual
Planes beyond. Should this series, however, be insufficiently under
gone then the intervenient assistance of an initiated Dedicgint is ne
cessary.
Number 7 is concerned with the negative forces of
the Cosmos which, when their work has been finished, when the last soul
has been raised from the death of ignorance, will be merged into the
perfect and an equilibrium of positive balance will be established.
Now when the Caballa teaches us that thru success

ive emanations Assiah was produced, we are not to believe that the
manifestation of Malkuth was the end of all creative activity. Malkuth
is forever and always hue the lowest point in the circle of evolution.
Thru involution it was created, but thru evolution it is raised. That
means that the material world is akin to the animal, unregenerated self
in man.
Malkuth is, then, the battle-ground or the stage of

action, upon which the Cosmic drama is performed. We know from the
ancient schools that ’’that which is above is like unto that which is
below, and that which is below is like unto that which is above, for
the performance of the miracle of the One Substance." Vie know that
Kether is representative of perfect balance; Malkuth is quite the op
posite. Therefore it is always in a state of adjustment, for it is in
the Becoming; in other words, material life is but the process of
transmitting the imperfect into the perfect that Malkuth may ultimately
be a true reflection of the Superior Planes.
This system of reflective power is none other than

that of the Microcosm and the Macrocosm. The latter is the Great Uni
verse, and the former represents man, or the Little Universe. Nov/ the
man of the Microcosm is symbolized by the Pentagram, the five-pointed
star; but the Macrocosm, God, is-represented by the Hexagram, the six-
pointed star.
The system of Angels is one of the most interesting

upon the Tree. "God animated every part of the Firmament with a
separate spirit, and forthwith all the Heavenly Bodies were before Him."
Thus said the Mystic. In the 33rd Psalm it states, "By the word of the
Lord were the heavens made; and all the host of them by the breath of
his mouth." Just as there are two forces in every phase of existence,
so there are two types of angels, good and evil. The highest of these
angels is Metatron, "the angel of the Presence"; he governs the world
of Briah and is described as being the garment, in other words the vis
ible manifestation of Deity. When the word, "Lord", is used frequently
Metatron is actually meant. His work is the preservation of harmony in
the visible world. The organization of the Planetary System, the rev
olution of the Planets and all Heavenly Bodies, as well as the govern
ment of the Angelic Hosts connected with the Spheres.
However, the term "Macrocosm" refers not to Meta

tron, but to Kether, or in other words the World of Assiah. In the
Macrocosm all is light and brilliancy, and this illumination gives
birth to the Microcosm just as the reflection of a tree in the placid
waters of a lake finds its actual life and substance in the growing
organism.
Beloved Companion:
The Tetragrammaton holds the Key to the study of

man's Inner nature. We know that the outward form of the Tetragramma
ton conforms with the outer body of man -- viz.; the symbol of Yod
corresponds with the Head, the first Heh with the shoulders and arms;
Vau with the body; and the final Heh with the limbs. Likewise, the
Tetragrammaton is related with man's inner self.
Now in reality the Inner Self is actually a
triple formation, the highest or fourth division of Self being that
which is common to all higher creatures. It is that part of the per
sonality which remains forever in the Logos, inseparable and abiding
eternally in Universal Mind. It is related to the symbol Yod, the
single Flame, the perpetual light of the world.
The names of the four aspects of consciousness are
as follows: first Chiah; second, Neschamah; third, Ruach; and fourth
Nephesch. Chiah in the soul is equivalent to the Archetypal form or
the Macrocosm. The remaining three therefore, are more intimately
connected with the personality,or the three phases of human Conscious
ness. Of these, Neschamah is the highest. It conforms with the world
of Briah, the world of Creation, the world of the Supernal Forces.
The Ruach is comparative with the Yetziratic world.
This is the Formative world, that which is characterized chiefly by
Tiphareth, which is the Key Sephiroth of this region. It is the
seat of good and evil, the moral world.
Nephesch is variously related with Yesod or with
Malkuth. In our opinion its identity with Malkuth and the world of
Assiah is the more logical of the two conclusions. It represents the
animal life and desires; or, in other words the material, sensuous
world.
Eliphas Levi speaks of them thus: "The soul is
a veiled Light. This light is triple;
Neschamah -- the pure spirit;
Ruach — the soiai1 spirit;
Nephesch -- the plastic mediator.
The Veil of the Soul is the shell of the Image.
The Image is double because it reflects alike the good and the evil
Angel of the Soul. Nephescn is immortal by renewal of 'itself thru the
destruction of forms; Ruach is progressive thru the evolution of
ideas; Neschamah is progressive without forgetfulness and without des
truction.... The body is the Veil of Nephesch, Nephesch is the Veil
of Ruach, Ruach is the Veil of the shroud of Neschamah."
Analyzing these three from a different viewpoint
they may be said to relate with the higher mind,the intellectual mind
and the animal mind. In the Scriptures, three bodies of man,or three
aspects of consciousness receive attention, and may also be related
with the Tetragrammaton in this wray. These are the spiritual body,
the psychic body and the physical body. The Upanishads refer to them
as the Causal, the Subtile and the Gross bodies.
Now, it is evident that these three bodies or
qualities work in harmony with one another for the purpose of bringing
man's consciousness in more close attunement with the first and high
est quality of the soul, Chiah. Concerning the mystery of this
unification, E. J. Langford Garstin has written, "Bony is the name

given by the ancients to the fixed nature which resists the action of
heat. Furthermore, it is said to have the power of retaining the es
sential, incorporeal and volatile, namely the soul, which attempts to
volatilize it. The spirit on the other hand,constitutes the link or
bond between the soul and the body, and can compel the former to
return to the latter.
"The Caballistic System which deals with Nephesch,
Ruach and Neschamah corresponds therefore, far more accurately with
the ideas of the Alchemists than the ordinary terminology of today,
which in most cases is loose and misleading. With the Caballist as
with the Alchemist, Body, Soul and Spirit are regarded not as three
things, but as different aspects of one thing.
"Among our Sages the Spirit in its capacity is that
which unites the soul and body, is said to be pre-eminent in magistry
from start to finish; the Soul is the substance for so long as it is
volatile and fleeing, from the fire. When however,it is able to with
stand the fire it is known as body. This is the fixation aimed at,and
is the explanation of Hermes in the Tractatus Aureus. 'Take the fly
ing volatile and drown it flying.... draw it forth and repel it from
itself that it may live and answer thee, not by flying away into the
regions above, but by truly forbearing to fly.'
"The force of the body therefore, is to be under
stood as prevailing over the Soul, so that the latter remains with
it, the spirit being joined with both in an indissoluble union which
is the crown of the work.
"Seeing then, that the body as it were, perfects
and retains the soul, imparting to it and the whole operation a real
being;-and since on the other hand the soul manifests its power in the
_body and that all this is brought about by the meditation of the spirit,
’the body and the form are spoken of as One and the same thing, while
the other two are called substance."
In other words, the subtle aspects of conscious
ness need the vehicle of the Nephesch in order to realize their des
tiny. It is true that knowledge can be communicated to the spirit on
the Inner Planes without a physical plane body, but only when this
knowledge is proven to be of practical worth, having been utilized
thru a series of incarnations by the body of the sphere of Malkuth,
does such superior knowledge become the eternal possession of the Spirit.
So we can understand the previously quoted statement of Levi when he
said that the body is the Veil of Nephesch, Nephesch is the Veil of
Ruach, and Ruach is the Veil of the shroud of Neschamah, for all are
connected by indissoluble bonds and the purpose of life is to endow
each with a more conscious functioning.
When these three aspects have become perfect in
their balancing of one another, they will then be polarized with Chiah,
becoming absorbed in this Higher World. The balancing of the three
is Illumination, the absorption into Chiah is rhat which transpires
at the end of the Day of Brahm. There are none who have proceeded in
to the higher regions thru their contacts of a spiritual nature who
have not the memory of -an abiding calm and a rejuvenated vision, for
the temporary stilling of the impatient material self will have given
an opportunity for the Higher Selves to impress the nature of their
inherent character upon the consciousness. In the young soul these
three are separate and apart from one another; invisible threads bind
them, but they know not their unity as three in One. On the contrary
they strive■against each other, Mind endeavoring to corrupt the body,
body endeavoring to quell the urge of spirit, and spirit endeavoring
to belittle the importance of all else. The undeveloped individual
therefore, who has had a vision of the spiritual world, who has been
transported above remembers that, and that alone. Fanatically he seeks
to deride mind and body, he seeks to live in the Neschamah and sub
jugate the Ruach and the Nephesch. Another type of undeveloped soul
has discovered the power of Mind, the door of Knowledge has been opened
thru the cultivation of his intelligence. So overwhelming is the vis
ion of power, thus opened unto him, that he derides spirit, just as he
laughs at the world of Assiah. To him the intelligence is paramount,
his mind dominates all else. And then we have also the animal crea
ture who, chiefly thru the sins of Ignorance and indolence, relishes
only the animal self. He has opened no door save that of the sensory
self, and he exists within the limited realm of his own objective
body. All three of these different types are wrong.
When they realize that as a Unit they are supreme
they will join hands that each may become the servant of the other;not
the Master. The spiritual Consciousness will see that only the fac
ulty of mind and intelligence makes it possible for the spiritual world
to have actuality in his consciousness. The Intelligent man will at
last understand that only thru the service of his objective body can
he reach the mental heights which are his delight. He will also re
alize that these heights would never exist were they not reflected
from the spiritual plane; and the animal creature at last realizing
how poorly he has used his talents, will employ those faculties of
consciousness with which he was formerly a stranger. Upon the in
vincible Three will thereupon descend the Light of Understanding,and
each advancing step will lead them as a Unity toward the fulfillment
which lies in Chiah.
Beloved Companion:
One of the most important books of reference regarding
the Tree is the Sepher Yetzirah, or The Book of Formation. It is a
highly condensed treatise, a lucid, if laconic, outline of the Arcane
formation of the Cosmos. We realize that such a book of reference can
be of great help in the study of the Tree, but that not always is it
possible, or convenient, for the student to procure such a volume for
their personal use. So it is our intention to include a few excerpts
from it occasionally in the Caballistic Lessons, that the principle
points of interest and information may be shared with you.
There are several translations from the original Hebrew.
The quotations included here are not taken directly from any one trans
lation, but are a simplified and revised arrangement of several. In
other words, we shall select a few ’’high lights” giving you the sub
stance of the passages, that you may become familiar with the general
style and contents of this work.
FROM CHAPTER ONE:
1. Through an arrangement of thirty-two Paths of Wisdom

did the Lord of Hosts, King of the Universe, the Omnipotent, the
Almighty, and Merciful God; He who is exalted and dwelling eternally in
the Heights, whose Name is Holy, create His Universe and use therein
three expressive modes: Numbers, Letters and Words.
2. These thirty-two Paths consist of ten ineffab

Sephiroth and twenty-two letters which are the Foundation of all things.
Of the last, three are "Mother”, letters, seven "Double" letters, and
twelve "S impie."
3. The Ten Sephiroth correspond to the ten fingers, five

against five. In the center of them is the covenant (with the Only One
God),. Spiritually, the covenant is the Word (Voice) and temporally it
is the circumcision of the flesh.
4. The ineffable Sephiroth number ten, not nine and not

eleven. Absorb this Wisdom, apprehend the Knowledge. Be diligent in
inquiry, search out the mysteries and ponder them. Place the Creator
upon His Throne by comprehending the Word. He alone is the Formator
and no one exists but He. His attributes number ten, and have not
limits.
5. In the totality of the ten ineffable Sephiroth are
ten infinities:
The infinity of the Beginning and the infinity of the End;
The infinity of Good and the infinity of Evil;
The infinity of Height and the infinity of Depth;
The infinity of East and the infinity of West;
The infinity of North and the infinity of South;
Over these is only one Lord God, and he rules them from His Holy Dwell
ing.
6. The ten Sephiroth appear as a flash.of lightning,

without beginning or end. His Word accompanies them in going out and
in returning. At His command they hasten as a whirlwind and prostrate

themselves before His Throne.
7. The end of the ten Sephiroth is in their beginning,

just as flame is joined to burning coal. The Lord is the Formater and
to Him there is no second; what canst thou count before One?
8. Seal your lips and guard your heart as to the number

of the ineffable Sephiroth, and if thy mouth should open for utterance
or thy heart for thought, control them. Therefore it is written
(Ezekiel 1:14) ’’And the living creatures ran and returned, as the
appearance of a flash of lightning.” Thus was the covenant made.
9. These are the ten emanations out of Nothing:

Ong - The Spirit of the living Elohim, His name be blessed and praised,
the God of Ages, eternal and forever; His Voice, His Spirit, His
Word are Holy. Neither beginning nor ending has He.
Two - From Spirit He produced Air: He established twenty-two sounds,
the letters; three of them were fundamentals, mothers; seven were
double, and twelve simple (single).
Three - From the Air, He produced Water, forming therein twenty-two
letters establishing them out of mire and clay. He designed them
as a border, constructing them as a wall, He covered them as a
rampart. Over them He poured snow and it became earth.
Four - From the Water He produced Fire (ether). The Throne of Glory
He established thereby. , He fashioned the Seraphim, Ophanim, the
Holy Creatures, the Ministering Angels; with these He founded His
dwelling. Therefore it is written (Ps. 104 - 4): "Who made His
angels spirits; his ministers a flaming fire."
Five - Three of the simple letters he chose (.a secret belonging to the
three Mother letters A, M, Sh, air, water, fire), and He put them
in His Great Name. He sealed them with His spirit, and sealed
with them six extensions. Turning upward He sealed the Height
with IHV.
Sjx - He turned downward and sealed the depth with IVH.
Seven - He stretched forward and sealed the East with HIV.
Eight - He stretched backward and sealed the West with HVI.
Nine - He stretched to the right and sealed the South with VIH.
Ten - He turned toward the left and sealed the North with VHI.
10. These ten are the ineffable Sephiroth; from the

Spirit of the Living God emanated Air; Water from the Air; Fire (ether)
from the Water; from the Fire, Height, East and West, North and South.
FROM CHAPTER TWO:
1. Of the twenty-two basic letters, three are mothers,

seven doubles and twelve simple. The three mother letters A, M, Sh,
Aleph, Mem, Shin, are based on the principle of balance; on one hand is
merit and on the other hand is vice, the tongue balancing the two. Of
these three, M, Mem, is mute like water; Sh, Shin, is sibilant like
Fire; and A, Aleph equilibriates the two.
2. The twenty-two letters having been formed, He puri

fied, weighed and exchanged them so that by means of them He made the
whole of that which is in existence and which will be to come.
3. The twenty-two basic letters are designed in the
voice, formed upon the air by the breath. He set them to be made in
five parts of the mouth, thus:
A H Ch 0 in the throat, Gutturals
G IK Q at the palate, Palatals
B T L N Th with the tongue, Linguals
Z S >Tz R Sh at the teeth, Dentals
D V M P with the lips, Labials
4. The twenty-two letters He fixed in a ring or sphere,

like as a wall with two hundred and thirty-one portals. The sphere
turned forwards indicates good; reversed it signifies evil. For exam
ple, there is nothing better than Ayin, Nun, Gimel (0 N G) joy or
pleasure, and nothing more evil than Nun, Gimel, Ayin, (N G 0), the
plague.
5. This was all accomplished how? He combined, weighed,
and exchanged the letters; The A (Aleph) with all the other letters in
rotation and with Aleph; B (Beth) with all other letters in succession
and with Beth; G (Gimel) with all other letters in rotation and with
Gimel; and thus with the whole series of letters, each with the others.
Thus, the combinations go thru the whole series of two hundred and
thirty-one portals, or from two hundred and thirty-one formations, the
power of the letters going forth in that way. Hence it is seen that
the Hide of creation and of language proceeded from the One Name and
the combinations.
6. Out of Nothing He created existence. Colossal
pillars did He create out of intangible air. All of this He beheld ex
changed, and brought forth by combining the letters — Aleph with all
the others, and all the others with Aleph. Thus, as all creatures were
created out of the twenty-two letters, it is evident that all creatures
are part of the one body of twenty-two parts.
We can understand from these few excerpts the importance

of the Hebrew letters in the study of the Tree. For Hebrew is not
simply a language and nothing more, but it is regarded as actually the
language and token of God, Himself. So its significance is deeply
esoteric; insofar as the Caballah is concerned, Hebrew is a sacred lan
guage, its characters are written as though in flame, testifying to the
eternal Truths.
Later we shall continue with the Sepher Yetzirah. For
the time being, study the material contained herein. The Hebrew alpha
bet itself will be contained in a future lecture. This material will
serve as an introduction to the language, assisting you to appraise it
at its true worth. We shall not attempt to teach Hebrew, nor delve in
to its mysteries any more than is necessary for an appreciation of the
Tree; but it is well that we know something of it, and so an occasional
lesson on the subject will be included in the Caballistic lessons that
you may have certain information on hand for reference.

Beloved Companion:
At this time we must consider the importance of the WILL

in the life of the Occultist and in his work for it is of very great
importance to him and to his success.
It is true that he must cultivate the power of keeping
his WILL ONE POINTED, but of course he must realize that one-pointed-
ness is a thing that comes and goes as does the tide of the Sea. The
Occultist must learn if first of all his undertaking is lawful and
according to the best conception of magical knowledge and practice.
This is the point of which he must be very sure and he also must have
the ability to judge truly whether it is Black or White Magic. Sorcery,
Black Magic and Witchcraft have naught to do with the members of this
order. We expect, and rightly so, that the Occultist has the ability
to judge truly whether it is Black or White Magic, to control his Will
and his Desires, and that he will not use this knowledge unlawfully,
nor shall he use those ceremonies and practices except in their right
and proper sides. To do this he must learn to control his Will at all
times and also his emotions with that Self-Control which masters all.
Having once made up his mind and set his hand to the plow, he must let
nothing deter him from the accomplishment of his purpose and he must
remember that;
"A strong Will is the master of the body.

"The right Will is lord of mind’s several faculties.
"The perfect Will is high priest, (and Occultist) of the
moral self.
The Occultist must know the proper use of the Subcons

cious and the Conscious Mind, as well as the use of the Super-Conscious
Mind to assist him in his work.
He must remember that the strong will is ever the master
of the body, soul and spirit and that thru it the Occultist is ever
truly the master, according to the dictates of the directing desire or
reason.
He must remember that health, sickness, wisdom, hap
piness, success and failure are all things in fact and are brought into
being thru the Ego’s use of the Will. "As a man thinketh in his heart"
is a trueism, but the thoughts of that man are controlled and made thru
the use of his Will just as are all his actions and his movements in
life and in society.
The Occultist must be persistent at all times for it is
not always the action that counts in attainment and in ends gained, but
also much more can often be done by quietly waiting. This waiting
takes a greater power than action and it is the ability to await results
that makes the success of many men possible. This is one of the tests
of the Occultist upon which many of them break, for the patience and
the persistence is broken and all the work of attainment may be lost in
a moment, or thru one foolish and impatient action.
The Occultist must not direct his mind too readily to
this or that, he must be willing to wait, consider and meditate and to
pray over the problems that confront him and then after he has chosen
his way of action he must move Heaven and Earth, if need be, to carry
it thru.
This is another weakness of the multitude in the use of
their Wills and it is the reason so many unfortunate things are done by
the crowd; things which the individual would not consider alone for a
moment.
Most men and women do not concentrate, or know how to
concentrate, and their Wills, like their minds and desires, hop, as it
vrere, from bush to bush, usually following after he who makes the
loudest noise and the greatest hurrah for the moment. Hence, the great
influence of popular preachers and political speakers who are out to
cickle the ear but who care little to really assist or direct another
to better things and better modes of thought.
The Occultist, in his work and in the attainment of the
great work, must let nothing deter him and must learn to have a Will
which is elastic and which, while steadily advancing, will yet be
willing to await the proper time and season for the action in that par
ticular work. This he can do quietly and say nothing to any one and in
Magic it is always wiser to remember that one of the promises you must
now make is to keep silent. In the ability to keep quiet is the
strength of the Occultist to be found. You have never known any one to
succeed in life, or in the use of their Will, if they were forever
talking. One reason of the failure of those who talk too much is that
by their speaking out of turn that they immediately set in motion
against themselves the very thing they most fear and the opposition of
others begins its work against them before they have perfected their
Will and their plans in the undertakings they have in mind. Silence is
indeed golden, for in silence is strength and in the silence God speak-
eth and He gives His servant strength likewise.
Thru the magic use of the Will, the ability must be cul
tivated to use it when needed with all the powers you can attain and
then when that work is done, rest, and let the mind turn to something
else. In physics we learned that action is equal to its reaction and
this is true in Magic Science for the mind must rest; as the scripture
and all religions teach us that God himself rests after His labors.
You have already been reminded that impatience is one
of the great stumbling blocks in Magic and how often sadly is the
Aspirant caused to give up his work because he wishes to attain, in a
moment, what it has taken years for others to accomplish.
Balance, equilibrium, Will, are the attributes of the
Macrocosm and must likewise be found within the Microcosm if the
Occultist is to use the Divine Power of Kether, who, thru his Will in
action known as the Aged of Aged, and the ancient of days has brought
this world, with the assistance of the other Nine Sephiroth into being
in this manifestation.
At this point it is necessary for us to give some
thought upon the subject of the INTENTION of all acts and thoughts and
deeds as used in the practice of Magic Science.
We find great stress laid on intention or premeditation
before and after the fact in the practice of the Law. The ending of
all testimony in the case and its outcome is directly or indirectly
based upon just what the prisoner intended to do and what was his
mental attitude in the matter, w’hen the crime was committed.
In theology we find in some quarters great stress laid
upon what is called the Doctrine of Intention for upon what is intended
in the rite of ordination to the priesthood, or in the consecration of
a bishop may depend all the regularity of that line of Apostolic
descent.
In the practice of medicine much can be done to heal the
patient by just what the physician intends to do with the medicine he

gives and with the verbal suggestions he gives to the patient. Of
course, here we are really working with the power of sympathetic magic,
which returns us again to our selected talk on the practice of the
Intention in Magic Science.
Psychology in this sense is a part of Magic, especially
in its applied and practical fields for the operator in psychology
usually has the same Magic conception and intention in mind that would
the true Magician. This is one of the dangers in the ignorant uae of
psychology and the ignorant use of Magic.
The more you study all phases of magic, the better you
will understand, the more easily will you see that it is the use or
the misuse of this power which will make you a Black or a White
Magician. The separation is so fine and the changing of the intention
must be handled so carefully that there are many who are good students
of Magic Science, who will not acknowledge that the two great parts
of Magical Science exists as Black and White procedure. This matter
is really of morals and the use of Magic Pabulum and often the dislike
of Magic is based upon fear which has been engendered by long study
or the influence of the theology upon the mind of man.
The Occultist must have and use his imagination, but he
must always keep the Will stronger than the imagination, for in so
doing, according to the rules of Mental Magic, he can always drive
away the unwelcome Spirit. This is why the ceremonies of Magic must
be obeyed, why the sacred names must be properly used, why the proper
talisman must be used at the proper time and season, and why the
Occultist in his evocations and invocations must always be sure to
close the gate of his circle after him, especially is he is practicing
Goetia. Never, by any means, use any kind of invocation or evocation
unless you are fortified with the proper and correct instruments of
your art. To be prepared is wise, and to be unprepared is only to be
found in the courage of the unwise. Before undertaking any ritual
always know well what is expected to happen and never mix rituals, or
try experiments, when you are invoking a being whom perhaps you have
not known before.

Beloved Companion:
In the lecture before last we were discussing the
Sepher Yetsirah, the Book of Formation, and as that lecture was con
cluded we promised to carry further something of that work in order to
prepare you more thoroughly for the work which you will be doing later
on with the Caballa and the Study of the Tree. As we have previously
said, the study of the Tree goes very deep indeed; it brings us much
which cannot be gained in any other manner. Of course, philosophically
speaking there has been a great deal of what might be called ’rubbish’
which has accumulated around the roots of the Tree of Life, somewhat
withholding the knowledge and understanding desired from some of those
who would participate in this knowledge. We shall therefore, keep our
discussions upon this topic as clear, as much to the point, and as free
from extraneous matter as it is possible for us to do. Let us proceed
therefore, from the point of lecture 131.
1. Three Mothers: A M Sh. Founded upon the scale of

merit and the scale of Guilt, with the equilibrating law of the tongue
between the two.
2. Three Mothers: A M Sh. This is a great, a deep,
a hidden and a most precious secret, sealed with six seals and from
these (A M Sh) proceeded Air, Water and Fire. From the Mothers were
Fathers produced, and from the Fathers descend the generations.
3. Three Mothers: A M Sh. We find them designed,
formed, purified, weighed and exchanged by Him, and by means of them
were brought forth by Him three Mothers in the Universe, Three Mothers
in the Year, Three Mothers in Man, male and female.
4. Three Mothers: A M Sh — Fire, Air, and Water.
Fire produces the Heavens; Air produces the Winds; Water produces the
Earth, water below and fire above, the air being an equilibrating law
between those two; by them were the Fathers brought forth, and by them
were all things produced.
5. (This correlation is sometimes omitted) Three
Mothers: A M Sh in the Universe being namely Air, Water and Fire. In
the beginning Fire produced the Heavens; Water produced the Earth; Air
produced the Wind which thus equilibrates the two.
6. Three Mothers: A M Sh in the Year — the cold, the
heat and the temperate state. Fire produces the heat; water produces
the cold; and air the temperate state which thus equilibrates the two.
7. Three Mothers: A M Sh in Man — the head, the
belly, and the chest. The head was produced from Fire, the belly from
water, and Air produced the Chest which thus equilibrates the two.
8. He caused the letter A to reign in Air, bound a
crown upon it and fused them together. By them He produced the atmos
phere in the Universe, the temperate state in the year, and the chest
in Man, male and female.
9. He caused the letter M to reign in Water, bound
a crown upon it and fused them together. He produced by means of them
the earth in the Universe, the cold in the Year, and the belly in Man,
male and female.
10. He caused the letter Sh to reign in Fire, bound
a crown upon it and fused them together. He produced by means of them
the heavens in the Universe, the heat in the Year, and the head of Man,
male and female.
Referring back to lecture 131, we find from chapter
two that of the Twenty-two basic Letters, three are mothers, seven
doubles and twelve simple. We have covered those three letters which
are Mothers and turn now to chapter four which gives us the seven
doubles.
1. Seven double (letters: equals B G D K P R Th.)
Their foundation is: Life, Peace, Wisdom, Wealth, Beauty, Fruitfulness
and Dominion.
2. Seven double: B G D K P R Th. They are pronoun
ced in two ways: B B, G G, D D, K K, P P, R R, TH TH: according to the
form of the soft and hard, the strong and weak breathing.
3. SSeven double: B G D K P R Th, according to pro
nunciation and permutation: contrary to Life is Death, contrary to
Peace is Misfortune, contrary to Wisdom is Folly, contrary to 'Wealth
is Poverty, contrary to Beauty is Ugliness, contrary to Fruitfulness
is Devastation, contrary to Dominion is Slavery.
4. Seven double: B G D K P R Th, Height, Depth,
East, West, North, and South, and the Holy Palace in the middle which
sustains them all.
5. Seven double: B G D K P R Th, seven and not six,
seven and not eight; examine and search out by means of them, bring the
subject forth into light and place the Formater on His throne.
6. Seven double: B G D K P Th. He designed, formed,
purified, weighed, and exchanged them; He produced by means of them
seven planets in the Universe, seven days in the Year, and seven gate
ways in Man; and by means of them also He designed seven heavens, sev
en earths, and seven weeks. Therefore, of all things under the heavens
did He love the Heptad.
7. These are the seven planets in the Universe:
Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon. These are the seven
days in the year; the seven days of the week; seven gateways in Man —
two eyes, two ears, two nostrils and the mouth.
8. He caused the Letter B to reign in Wisdom, bound
a crown upon it and fused them together. He produced by means of them;
(the Sun) in the Universe, Sunday in the Year, and the right eye in
Man, male and female.
9. He caused the letter G to reign in Wealth, bound
a crown upon it and fused them together; He produced by means of them:
(the Moon) in the Universe, Monday in the Year, and the left eye in
10. He caused the letter D to reign in Fruitfulness,
bound a crown upon it and fused them together. He produced by means
of them: (Mars) in the Universe, Tuesday in the Year, and the right
ear in Man, male and female.
11. He caused the letter K to reign in Life, bound
a crown upon it and fused them together. He produced by means of them:
(Mercury) in the Universe, Wednesday in the year, and the left ear in
12. He caused the letter P to reign in Dominion,
bound a crown upon it and fused them together. He produced by means of
them: (Jupiter) in the Universe, Thursday in the Year, and the right
nostril in Man, male and female.
13. He caused the letter R to reign in Peace, bound
(Venus) in the Universe, Friday in the Year, and the left nostril in
14. He caused the letter Th to reign in Beauty} hound

(Saturn) in the Universe, Saturday in the Year, and the mouth in Man,
male and female.
15. Seven double: B G D K P R Th. There were design
ed by means of them, seven earths, seven heavens, seven continents,
seven seas, seven rivers, seven deserts, seven days, seven weeks, seven
years, seven fallow-years, seven jubilees, and the Holy Palace; hence,
under all the heavens did He love the Heptad.
16. Seven double: B G D K P R Th. How did He fuse
them together? Two stones build two houses, three stones build six
houses, four stones build twenty-four houses, five stones build one
hundred and twenty houses, six stones build seven hundred and twenty
houses, seven stones build five thousand and forty houses. Make a be
ginning herefrom and calculate further what the mouth cannot pronounce
and what the ear cannot hear.
We have, still, the twelve simples to cover, in this

particular discussion, and we will proceed to them in the next lecture,
for I know that you are deeply interested in all these phases of pre
paration for later study.

Beloved Companion,:
In the last lecture, it was suggested that at this time,
we should take up the twelve simples. In going back over those recent
lectures, however, there is some rather deep material, and therefore,
suggest that we leave them for a few weeks of study, meanwhile turning
to a subject which is of prime importance to each of us, that of Prayer.
Prayer, first of all, is an act of the mind for whether
we use such devices as litanies, ceremonies,or set forms of verbal prayer
to aid our devotion, it is the mental attitude that matters, for there
are vain repetitions of both the lips and the heart. We must not think
that when we have said ’Our Father’ and asked God for what we want that
we have done all that is possible by means of prayer. Protestant Churches
seem to be lamentably ignorant of this all-important subject, but the
Roman Church studies it closely and teaches it carefully, and we can
learn from her with profit, even if we do not subscribe to her dogmas.
For the technique of prayer is a matter of psychology, and when robbed
of its verbiage, has little enough to do with theology.
In order to understand prayer, we must first consider the
devotional work of the mind as a whole, for prayer is but a part of what
is done by those instructed in the spiritual life.
First and foremost, there is meditation, so essential a
preparation for prayer, and so potent for the development of the soul and
the leading of a good life. In meditation we take a subject and think it
out, thus arriving at understanding. The Intellectual aspect of meditation
however, is not its most important part; for by dwelling upon an idea for
some space of time we impress it firmly on the mind and the mind is there
by modified. Our mental attitude is different after a period of meditation
to what it was before and this change of mental attitude can produce far-
reaching results in our lives.
Meditation thus passes over without any hard and fast di
viding-line, into the sphere of auto-suggestion. Auto-suggestion has its
own technique. Unless we understand the psychology of auto-suggestion we
shall be liable to fall into superstitious practices in the matter of
prayer and devotion, for we shall fail to realize the enormously import
ant part played by prolonged attention and its effect on character.Realiz
ing this, however, we shall look upon the ethical use of auto suggestion
as a very important part of Christian practice and of the utmost import
ance in the leading the good life. An act of contrition for sin may with
great advantage be supplemented by an act of auto- suggestion for its over
coming.
Meditation and auto-suggestion are the subjective aspects of
the mental work of devotion; they are performed consciously and deliberately
by the mind, and Jhe doing or not doing of them is a question of the applica
tion of the will and judgment for which we must take responsibility. In
prayer, however, we are dealing with the not-self, and other considerations
come into the problem.
To what do we pray, and for what? ’0 God, if there is a god,
save my soul, if I have a soul’ is the prayer of the agnostic. Altho the
simple soul may be satisfied with simple forms of prayer, those who wish to
worship with understanding soon find themselves confronted by difficulties.
The more one tries to define God, the less one is satisfied with the re
sults, and for all practical purposes, the less good one gets from the re
sults. Let us therefore be content to say that God is the Great Unmanifest,
the root of all being, Whose nature transcends our limited powers of compre
hension; and Who is the all-good the all-true and the all-potent. In the
manifested universe His nature is shown forth and from it we can deduce the
laws of His being. When we pray, we reach out to the Source of All Being
and call down upon ourself Its influence.
We cannot conceive that prayer will in any way alter the
Source of All Being, or in any way influence Its dealings with us, which are
the impersonal dealings of natural law; but by means of the prayer óf sup
plication we do unquestionably open ourselves to exceedingly potent spirit
ual influences, and this is not a matter of metaphysics, but of experience.
These influences energise and harmonise the soul in a very remarkable manner,
and the soul, thus uplifted and made powerful, is able to deal with life and
its problems with Insight and power. It is not the problems that are temper
ed to the weaknesses of the soul, but the soul that is strengthened to over
come its problems, and this is a nobler as well as a more rational concept
of prayer.
For the effectual use of prayer after this manner it is nec
essary that we should surrender ourselves unreservedly to the good law, and
will as God wills. We cannot use this method of prayer to bring about the
fulfilment of our desires — if, indeed, we can use any method of prayer for
this purpose - so perhaps by facing the fact frankly we shall save ourselves
from disappointment. Our Lord, who could raise the dead and walk upon the
waters, could not obtain the answer to His prayer when He prayed that His
cup might pass from Him: He had to qualify his prayer by the words, ’Not my
will, but Thine be done’. If we use prayer as a means of escape, we shall
find it futile; if we use it as a means of elusion, we shall find it futile;
if we use it as a means of strength, we shall find it all-powerful.
The prayer of supplication, then, is a means of opening our
souls to the influx of spiritual power, and as such it plays a very important
part in the inner life and should by no means be neglected. Let us never neg
lect the prayers that call down strength and understanding, purity of heart
and a loving spirit, for we need them. Nevertheless, let us realize the
limitations of this type of prayer, lest we travel down blind alleys by its
aid and meet with disappointment. God will not cause a cup to pass from us,
but He will unquestionably give us strength to drink it; such prayers never
lack their answer.
There is, however, another and higher type of prayer, which
is carefully studied by the Boman Church and is extensively practised under
the name of Raja Yoga in the East. Concerning this higher prayer, Protestant
Christianity is utterly and disgracefully illiterate. It is for the pursuit of
this higher type of prayer and the experience of the results it yields that
Catholics enter the enclosed Orders, of which the Carmelite is the most not
able. Protestants wonder what they find to do all day long behind their high
walls, and consider that they are wasting their lives and their time; as a
matter of fact they are pursuing a very strenuous discipline designed towards
certain well-understood ends, and they succeed according to their capacity as
one succeeds in the study of music.
In the Roman Church the pursuit of the higher states of prayer
.s looked upon as a full-time occupation; to my way of thinking, this is un
wise; we are placed in this world to learn by it, not to leave it, and over
indulgence in the mystical states indisputably induces an unbalanced condition
of mind in which the faculties are completely discoordinated and their possesor
unfitted for the living of life. I have never believed that it is good to
do violence to nature, but rather to strive towards the perfecting of our
characters in equilibrium. The man who was so afraid of something happen
ing to the talent wherewith he was entrusted that he carefully buried it,
got no thanks.
All the same, there can be no question but that experience
of the higher states of prayer liberates enormous energy in the soul, and
the religious life is incomplete without -it.
The Catholic writers recognize very clearly that these high
er states of the soul are not to be produced at will, but depend upon what
they call in their terminology the intervention of divine grace; they tell
us that we can go a certain distance down the road, but there we must wait
for God to come and meet us.
Be this as it may, God is ever more ready to give than we
are to receive, and the Source of All Life being impersonal as we under
stand personality, we must not expect from It personal and individual at
tention. It is the blight of the old idea of God as the tribal chief that
corrupts our understanding in this matter. I certainly agree that the
higher states of consciousness are not obtainable by any deliberate action
of the will, or even by prolonged attention to the point of auto-hypnosis -
but rather to a concentration of emotion focused upon spiritual things which
causes the mind to turn inside out, as it were, so that that which was sub
conscious becomes conscious, and that which was subjective appears to be
objective; by this means we transcend the limits of our three-dimensional
consciousness and make contact with reality.
From such an experience as this comes an enormous influx of
energy, and a permanent change in the attitude of the whole personality.We
know from personal experience of the existence of another kind of reality
than that which our five senses are adjusted to cognize, and our attitude
towards the subtle planes of causation is for ever after entirely different
to that which we had when we only accepted them hypothetically. Whatever
ups and downs of the spiritual life we may have thenceforth, we never
question its reality.
To have had such an experience as this is an incalculable
boon; it is, in fact, really the beginning of the spiritual life, all else
being but preparatory thereto; this is indeed the Christian initiation. In
our devotional life, therefore, and in the spiritual discipline we impose
upon ourselves, we should aim at preparing the conditions for this transcend
ent experience of reality; we should realize quite clearly that it is there
to be had, and we should not rest content till we have had it.
Because the experience of the higher states of prayer is in
valuable to the inner life, we must not make the mistake of thinking that
it is impossible to have too much of a good thing; it is quite possible to
have an overdose of mystical experience that disorganizes the whole nature,
and a great many mystics show unmistakable signs of having had this. The
pursuit of the dally round, the common task will save us from all such ex
cesses; let us therefore realize, that we should not make it our aim to
lead the religious life, but to live our religion.

Beloved Companion:
Now that you have had a week or two to review lecture 133
and the preceding lecture, in order to affix the matter contained in
them more firmly in your mind, we will turn back to the discussion of
the Sepher Yetzirah, and the material which it contains. Vie had dis
cussed the Paths, the ten Sephiroth, the Three Mothers, the Seven
Doubles, and now will turn to Chapter 5,and the Twelve Simple letters.
1. Twelve simple letters: HVZChTILNSOTzQ. Their

foundation is: Sight, Hearing, Smell, Speech, Taste, Coition, Work,
Movement, Wrath, Mirth, Meditation, Sleep.
2. Twelve simple: HVZChTILNSOTzQ, twelve and not
eleven, twelve and not thirteen. Their foundation corresponds to the
twelve oblique angles (or directions): The North East angle, the South
East angle, the above-East angle, the below-East angle, the above-North
angle, the below-North angle, the North West angle, the South West
angle, the above-West angle, the below-West angle, the above-South
angle, the below-South angle. And they stretch out and diverge into
infinity; these are the arms of Universe.
3. Twelve simple: HVZChTILNSOTzQ. He designed,
formed, purified, exchanged, and weighed them, and produced by means of
them twelve zodiacal signs in the Universe, twelve months in the Year,
and twelve chief (members) in Man, male and female.
4. Twelve Zodiacal signs in the Universe; Aries, Taurus,
Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn,
Aquarius, Pisces.
5. Twelve months in the Year; Nisan, I jar, Sivan, Tamuz,
Abh, t'lul, Tisri, Marhesvan, Kislev, Tebeth, Sebath, Adar.
6. Twelve chief (members) in Man, male and female; two hands
two feet, two kidneys, the liver, the spleen, the gall, the stomach,
the colon and the bowels. He made them according to the order of a
battle, even one against the other made God.
7. He caused the letter H to reign in Sight, bound a crown
upon it and fused them together; He produced by means of them;Aries in
the Universe, Nisan in the Year, and the right hand in Man, male and
female.
8. He caused the letter V to reign in Hearing, bound a crown
upon it and fused them together; He produced by means of them; Taurus
in the Universe, Ijar in the Year, and the left hand in Man, male and
female.
9. He caused the letter Z to reign in Smell, bound a crown
upon it and fused them together; He produced by means of them; Gemini
in the Universe, Sivan in the Year, and the right foot in Man, male
and female.
10. He caused the letter Ch to reign in Speech, bound a crown
upon it and fused them together; He produced by means of them; Cancer
in the Universe, Tamuz in the Year, and the left foot in Man, male and
female.
11. He caused the letter T to reign in Taste, bound a crown
upon it and fused them together; He produced by means of them; Leo in
the Universe, Abh in the Year, and the right kidney in Man, male and
female.
12. He caused the letter I to reign in Coition, bound a crown
upon it and fused them together; He produced by means of them; Virgo
in the Universe, Elul in the Year, and the left kidney in Man, male
and female.
13. He caused the letter L to reign in Work,hound a crown up
on it and fused them together;He produced by means of them.; Libra in
the Universe, Tisri in the Year, and the liver in Man, male and female.
14. He caused the letter N to reign in Movement, bound a
crown upon it and fused them together5 He produced by means of them?
Scorpio in the Universe, Marhesvan in the Year, and the spleen in Man,
male and female.
15. He caused the letter S to reign in Wrath, bound a crown
upon it and fused them togetherjHe produced by means of them Sagittarius
in the Universe, Kislev in the Year, and the gall in Man, male and
female.
16. He caused the letter 0 to reign in Mirth, bound a crown
upon it and fused them together; He produced by means of them;Capricorn
in the Universe, Tebeth in the Year, and the stomach in Man, male and
female.
17. He caused the letter Tz to reign in Meditation, bound a
crown upon it and fused them together; He produced by means of them;
Aquarius in the Universe, Sebath in the Year, and the colon in Man,
male and female.
18. He caused the letter Q to reign in Sleep, bound a crown
upon it and fused them together;He produced by means of them;Pisces in
the Universe, Adar in the Year,and the bowels in Man,male and female.
19. He made them according to the art of warfare, arranged
them as a wall, and armed them as for battle.
FROM CHAPTER SIX
1. There are three mothers,that are three fathers;from them

proceed Fire, Air and Water. Three mothers, seven double, and twelve
simple.
2. A M Sh, B G D K P R Th, H V Z Ch T I L N S 0 Tz Q. These
are the twenty-two letters by means of which the Holy One, blessed be
He, the Lord, the Lord of Hosts, the Living Elohim, the God of Israel,
hath founded everything. He is great and exalted, the One Who dwelleth
in the Heights eternally. His name is exalted and holy; He is exalted
and holy.
3. A proof of this and true tokens are:The Universe,the Year
and Man. Twelve are beneath, seven upon these, and three upon the
seven. From the three,He founded His dwelling and everything proceeds
from one. This is a token that He is One and hath no second (beside
Him).He is the only King in the Universe,He is one and His name is One.
4. The numbers of the Universe are ten (and twelve);a proof
of this and true tokens are: The Universe, the Year and Man; Fire, Air
and Water, seven planets and twelve zodiacal signs. The numbers of the
Year are ten (and twelve) cold, heat and the temperate state, seven
days and twelve months. The numbers of man are ten and twelve; head,
belly and breast, seven gateways and twelve chief members.
5. These are the three Mothers; A M Sh; from these proceeded
fathers, and from the fathers descend generations. Three fathers and
their generations, seven planets and their hosts, and twelve oblique
angles. A proof of this and true tokens are: the Universe, the Year
and Man.
6. A law is; the dodecad, the heptad, and the triad; their
commissioners are; the dragon, the celestial sphere, and the heart.
7. Three mothers,A M Sh—Air,Water,and Fire; Fire above,’Water
below, and the Air is an equilibrating law between the two. The token
is; the Fire carries the Water; M is mute, Sh is sibilant and A is the
equilibrating law between the two.
8. The dragon in the Universe is like a king on his throne;
the celestial sphere in the Year is like a king in a province; the heart
in Man is like a king in warfare.
9. God hath also set one thing against the other; the good
against the evil and the evil against the good, good from good and evil
from evil; the good marks out the evil and the evil marks out the good;
good is reserved for the good ones and evil is reserved for the evil
ones.
10. Three; each one stands alone for himself; one merited,
one loaded with guilt, and one equilibrating between the two.
11. Seven are divided, three against three and one is equili
brating between the two groups.
12. Twelve are in warfare, three friends and three enemies,
three life-givers, three destroyers.
13. Three friends; the heart and the ears; three enemies; the
gall, the tongue and the liver; three life-givers; the two nostrils and
the spleen; three destroyers; the two (lower) apertures and the mouth;
and God, a trusty King, ruleth them all from His holy place in all
eternity.
14. One over three,three over seven,seven over twelve,and all
are joined one to the other,a token of which is twenty-two objects inane body.
15. AM Sh
B G D K P R Th
HVZChTILNSOTzQ
These are the twenty-two letters by means of which AHIH, IH, IHVH,
ALHIM, ALHIM IHVH, IHVH TzBAVTh, ALHIM TzBAVTh, AL ShDI, IHVH ADNI,hath
designed all; He made three numbers of them and formed His whole world
of them; by means of them He formed the whole creation and all that
shall yet be created.
16. And when our father Abraham, Peace be with him, had come,
he beheld, contemplated, studied, and understood this; he formed and
designed till he had reached it, then the Lord of the Universe, blessed
be His name,appeared to him. He took him to His bosom and kissed him on
his head and called him Abraham His friend;He made a covenant with him
and his children,therefore it is written;”He had faith in the Lord.’’This
was ascribed to him justly. He (the Lord) put the token of the covenant
between his(Abraham*s)hands,that is,the tongue;and between the feet,that
is,the circumcision. He bound the twenty-two letters of the Thora to his
tongue,and the Holy One, blessed be He, unveiled to him His secret. He
let them (the letters) soak in Water, burn in Fire, and sway in the Air;
He let them shine in the seven stars and leadin the twelve zodiacal signs,
Now,this completes the first six chapters of the Sepher
Yetzirah. With the next lecture,there will be a group of charts which
will make these correspondences more understandable.! understand that as
we first take up these subjects,it seems to be very confusing,and to have
little beginning or end,but a bit later on,the additional lectures, as
well as the charts,will bring out the correspondences of the Tree, the
various steps in Creation, and the Hebrew letters more clearly.
Beloved Companion:
This lecture is to be comprised of charts accompanying the
points brought out in lectures 1.31 thru lecture 135, making clear the
correspondences stressed in those lectures. These charts should be
pasted upon a card-board back, so that they will not wear out,for you
will be using them for frequent reference.
In checking over the last lecture, no. 135, we find that
a few copies went out which must be corrected. It may be that you
have received one of them. The corrections have been made, but there
were some that went out before they had been completed. Check back
on your lecture 135, therefore,.
Page 1, no. 5 should read "Twelve months in the Year;
Nisan, Ijar, Sivan, Tamuz, Abh, Elul, Tisri, Marhesvan, Kislev,
Tebeth, Sebath, Adar." If your lecture reads "Twelve months in the
Year; January, February, March, April, May, June, July, August,
September, October, November, December," change it to the first
reading in this paragraph, giving the Hebrew names, instead of the
English.
If your lecture 135 is one in which the changes must be
made from the English to the Hebrew, change the following also:
No. 7, substitute Nisan for January, and so on thus: no.
8, Ijar for February; no. 9, Sivan for March; no. 10, Tamuz for
April; no. 11, Abh for May; no. 12, Elul for June; no. 13, Tisri for
July; no. 14, Marhesvan for August; no. 15, Kislev for September;no.
16, Tebeth for October; no. 17, Sebath for November; no. 18, Adar
for December.
After these changes have been made, you will then turn to
the charts in this lecture, and you will find that the correspond
ences are exact.
THE 3 MOTHERS AGCO RD I NG TO'SEPA.ER YETZIRAH
AA. A. Sk.
7Z<s ess ence 9. Th,e e SS e nc e op essen ee of
miter. fire..
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Lecture 136
-
~ The 10 Sephiroth according to SephirYEtzirah
Page
* 1. 2. 3. 4 s 6
1 a 9 1 0
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•
Trans- Tre ns
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Lecture 136
THF IZ SIMPLES ACCORDING TO SEPHER VE T Z I R A H
H. V. Z. CK. "P L. L. N. 5. O. T^. 9-

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LSbï- Haenel. Herd. foot. Foot - K idne^. K» be-cj •
THE MYSTIC BROTHERHOOD
Beloved Companion:
Tonight we will continue the discussion of Angelic
Invocation, one of the Phases of the Science of Magic. You have now
been instructed in the accepted practices, and are ready to commence,
if you so desire.
It is to be presumed that you have arranged a place
which can be kept pure and uncontaminated and undisturbed for the Lunar
Period. It is to be presumed that one has so arranged their affairs
that there will be no exceptional strain or unusual matters during the
period. In this Western World one must conduct their usual duties,
whether of business or of the home, but they must make sure that Har
mony has been established in these things, so that" there will be no un
usual strain upon the mind, no unusual worry or anything of that kind,
and then, the first night of the New Moon having arrived, one is to
first bathe, and not make of this bathing a mere matter of cleansing
the physical, but with the thought in Mind which makes it a Ritual of
Purification, so that it be performed with that idea and as a prepara
tion for a contact with the Divine. Attending to this matter, and un
shod, and also clothed in a plain white cotton garment of some kind,
made perhaps along the lines of the Meditation Robe, (it might be well
to prepare fasteners on the front so that it will be closed against ac
cidental opening, for the figure must remain concealed thruout' the Cere
mony) . Then enter the Sanctum and perform the banishing Ritual of the
Hexagram, as given you previously, repeating the words and phrases firm
ly, with confidence and as a Magus of Power. You may either draw the
figures in the air before you, with the first two fingers of the right
hand .with the others folded into the palm, with the thumb laying across
them, or you may use a small pointer and for this purpose it is better
to secure a small limb from a tree, perhaps as large around as your
little finger, and perhaps two feet to thirty inches long. Do not re
move the bark. This is preferable to any other form of wood, because
it is virgin, not having been used before for any other purpose. As
you finish your recitation at each station, sprinkle a little of the
Holy Water in the air with the fingers, dipping them in a cup which can
be filled and carried in the left hand. Instructions for preparing this
have been given you.
Having performed the Banishing Ritual of the Hexagram,
you may now turn to your Altar. Upon this you have placed the Lamen
which you have previously prepared, upon the clean linen cloth with
which the Altar is covered, placing your right hand open with the palm
down above the Lamen, consecrate it for the benefit of Humanity and
the Glory of God’s Laws. Use your own words, use the Conventional atti
tude of Prayer, and commence, saying "I hereby consecrate this most
Magical Invocation of the Great Spirit Jupiter, declaring that my pur
pose is pure, just, unselfish, for the furtherance of Knowledge, the
benefit of Humanity and the Glory of God’s Laws,” or whatever little
prayer you want to make, using your own words and having it prepared
in advance, sufficiently so that you can repeat it with Power and
Meaning, and do exactly the sa.me over the Sacred Oil, again over the
Holy Perfume, and the Wand, if you are to use a Wand.
Having now consecrated the articles, having given
the Banishing Ritual, now perform the Greater Ritual of the Hexagram
of Earth, for the Spirit you are invoking, we will say Jupiter. Trac
ing His Sign of Invocation, either with the fingers or with the Wand,
and at the same time, mentally see it in Fire, trace His Symbol in the
center, and mentally see that Symbol there.
Lecture 137 - Pg. 2
Now, turn to the Altar, light the charcoal., one or two

pieces, place them in the Burner, and kneeling, on the Western side of
the Altar, facing the East, place a pinch of the perfume on the burning
coals, and as the fragrance manifests, commence your invocation, using
the form which is given by Barrett, or compose one of your own. If you
use the one which is given in the previous lesson, simply follow the
Name Tetragrammaton with the other Names of God, that is, of the Solar
Logos and ending your list of Names with "Holy God, the Father," then
go thru the rest of it, You must remember that there must be fervor,
there must be real thought, real emotional response in order to build ’
up gradually an overwhelming force that will bring about the contact.
Having completed your Prayer, place more of the Holy
Perfume upon the Fire and continue kneeling in Silence for several
moments after which, quietly withdraw from the Sanctum.
The Morning Convocation should be commenced as nearly
as possible, fifteen minutes before Sunrise, and if it is impossible,
then earlier than that will do, but it must not be done after Sunrise.
Again you must carefully bathe, mentally thinking of it as a Symbolical
Purification, enter the Sanctum, wearing the Robe, and unshod, kneeling
on the West Side. Prepare the Fire, cast the perfume upon it, and im
mediately invoke the Name of God, thank Him for the Grace which He has
granted unto you, thruout your life, and confess unto Him entirely all
your Sins, both of Ommission and Commission, supplicating Him to pardon
you and remiss them, also supplicate Him that He will be willing and
pleased to grant to you the Grace and Goodness of sending the Holy
Guardian Angel, as a Guide, and lead you ever into His Holy Will, so
that you fall not into Sin thru inadvertance, thru ignorance, or thru
human frailty.
Having concluded the Prayer to God the Father, you
cast yet more Perfume upon the Holy Fire, then repeat with deep feel
ing and emotion, the Invocation of the Good Spirit. Having completed
this, replenish the Fire with Perfume and remain quiet for several
minutes, then quietly withdraw. At evening after Sunset, you shall
again enter your Sanctum, perform this same Ceremony, bathing as before,
placing the White Robe upon yourself and entering the Sanctum unshod.
This is to continue until the night before the next New Moon, after
which, the, following night, that of the New Moon, additional Ceremonies
will be given.
Now, perhaps, one of the most important adjuncts to
this Ritual, which you will notice has been simplified until it is pos
sible for almost anyone to perform, is the matter of the conduct dur
ing the day. Here there must be a rigid adherence to the God Form of
the Master Jesus, not according to Orthodoxy, but as a Master of the
Cabala, according to the standard of Life and Character He has given
us. It must be carried out absolutely in your contacts with others,
your business affairs, all the duties of the day, your thoughts and
mental view-points.
Now, you will see something of the difficulties in
volved in materialization. You will realize why it is that the Occult
ist as a rule, having his Psychic Senses developed, does not trouble
to make his Phenomena visible on the Physical Plane, but rises in Con
sciousness to a subtler Plane, and works thereon, as in the experi
ments which have been given you heretofore. There is no question but
that the Spiritualists are far mere adept at invoking visible appear
Lecture 137 - Pg. 3
ances than the average Occult student,.for the Spiritualist ..is concern
ed merely with an evocation, and he cares not, practically speaking,
who responds, tho it is usually Souls awaiting incarnation, or forms
of lower inter-Plane life. The Occultist, however, desires contacts
only with the graduated intelligences of the Planes, those who know
and have the proper perspective thru the development they have passed
thru or the Angels as Over-Lords and hence, they are more difficult to
contact. The requirements are far more strenuous, and when it comes1
to a matter of materialization, the one who attempts to invoke the
Great Angelic Forces, must be worthy and must conform to a strict Ritu
al, designed to keep out all who are not willing to make the sacrifice
involved.
You have a choice of two methods, the method of Vision,
rising up the Planes, and the use of the Invocative Hexagrams, summon
ing the Presence you desire, after the method I have just given you,
for materialization into form by the Holy Angel you invoke.
In another lesson, I will give you something of the
correspondences to aid you in this matter, or with the questions you
may wish to ask. Problems upon which you may wish solution, will be
properly classified under the Ruling Spirits so that you will know
whom to summon.

Beloved Companion:
It is desirable at this time to familiarize you with

the Initiation of the various Degrees in that Ancient Order, which
has been sometimes called "The Golden Dawn", and again as the Order
of the Rosae Rubeae Tet Aureae Crucis, but it may be well to explain
that this Order is not represented by any of the various Organizations,
using somewhat similar names and symbols. Its work is not particularly
secret, for it has been revealed in the works of an English Writer,
and also in other publications, which, however, are mostly out of
print and difficult to obtain. It is, therefore, desirable to repeat
it here, so that as you sit in the quiet of your Sanctum,, with the
burning Incense and shaded Light, the Consciousness will formulate
the Ritual, as you read it slowly, and thus serve as an Initiation,
particularly as you feel, with a vivid Imagination, that you are the
Candidate, that you are going thru this, and as you repeat aloud the
obligation. Thus step by step, as you assume these obligations, and
go thru the various Grades of the Order, you will initiate yourself.
So take the Chart of the Sephirothic Tree of Life,
which was given to you, and imagine that a Veil is drawn across the
paper, above Hod and Netzach, but underneath Tiphareth. This is the
Paroketh, and the lower part is the Design or Arrangement of the Tem
ple of this Neophyte Grade. You will see that it contains two pillars
in place of the Sephiroth, which are respectively, Netzach and Hod.
These represent Mercy and Severity, the former being White and in
Netzach, and the latter Black and in Hod. Their bases are cubical,
and Black, to represent the Earth Element in Malkuth. The columns
themselves, standing in these positions, are White and Black, to mani
fest Eternal Balance in the Scales of Justice. They are usually
covered with an appropriate Egyptian Emblem, emblematic of the Soul,
and in various Colors. The Scarlet and Tetrahedronal Capitals repre
sent the Fires of Test and Trial, and between them lies the Way of the
Immeasurable Region. The Twin Lights which flare on the summits are
the Declarers of Eternal Truth. The Pillars are really obelisks, with
Tetrahedronal Capitals slightly flattened at the apexes, so as to bear
a lamp each.
Now at the Eastern part of Malkuth, that is- at its
junction point with the Path which leads to Yesod, there is an Altar
in the form of a double Cube; and its color is Black, to represent to
the Neophyte the color of Malkuth, but to the understanding of the
Adept there lies hidden in the Blackness the four' Colors of Earth, in
their appropriate positions on the sides. The base is wholly black,
while the summit is of a brilliant Whiteness, altho invisible to the
material eye.
The Symbols on the Altar represent the Forces of
Manifestation of the Divine Light concentrated in the White Triangle
of the Three Supernals. Therefore, this Sacred and Sublime Symbol is
the obligation of the Neophyte, taken as calling therein to witness
the operations of Divine Light; the Red Cross of Tiphareth, represent
ing a higher Degree, is placed above the White Triangle, not as
dominating it, but as bringing it down and manifesting it into the
Outer Order, as tho the Crucified One, having raised the Symbol of
Self-Sacrifice, has thus touched and brought into action, in matter,
the Divine Triad of Light. Around the Cross are the Symbols of the
four letters of Tetragrammaton.
The Door is situated behind and to the left of the
Throne of the Hiereus, and is called the Gate of the Declarers of
Judgment. Its symbolical form is that of a straight and narrow Door
way between- two mighty Pylons. Now in your sketch of the Sephirothic
Tree of Life., with the Veil across, on the side of the Veil toward the
bottom of the paper, just between Hod and Netzach, there should be five
Thrones or Chairs; the one on the left toward Hod is occupied by the
Imperator, the second by the Cancellarius, the next by the Hierophant,
the next by the Past Hierophant, and the last, on the right, by the
Praemonstrator.
At the East of the Temple, before Paroketh, sit three
Chiefs, who govern and rule all things, and are the Viceroys in the
Temple of the Second Order beyond. They represent, as it were, Veiled
Divinities, and their seats are before the Veil of Paroketh, which is
divided into two parts at the point of the rending, as tho it answered
unto the Veils of Isis and. Nephtys, impenetrable save to the Initiate.
In the Lodge the Imperator governeth, because in Netzach, which is the
highest grade of the first Order, is the Fire reflected from Geburah;
the Praemonstrator is second, because in Hod is the Water reflected
from Chesed. The Cancellarius is third, because in Yesod is the Air
reflected from Tiphareth. Eut in each Temple these three Chiefs are
Co-Eternal and Co-Equal, thus figuring the Triad in Unity, yet their
functions are different. The Imperator to command; the Praemonstrator
to instruct; the Cancellarius to record.
There are also the stations of the Invisibles, the Gods
E of the Elements. These Stations are at the four points of the Hall
without, as Invisible Guardians of the Limits of the Temple, and they
are placed according to the points of the compass; that is, behind the
Station of the Hierophant, and between it and the Veil of Paroketh,
behind the Station of Dadouchos, which is beyond Netzach, on the
right, behind Hiereus,which is under Malkuth, and Stolistes, which is
on the left of Hod. I would suggest that you draw on a sheet of paper
a rectangle representing the Temple, and within the Temple place the
two Pillars representing Hod and Netzach, place the Stations of the
Imperator, Praemonstrator, etc., and back of that the Veil of Paroketh,
placing also in the proper position Yesod and Malkuth, with the Altar
between them. And fill in the Stations of the Invisibles; then as you
go on with the work you will have in front of you a fairly accurate
scheme of the Temple arrangement.
Nov/ the place of the Evil Triad is Yesod; it is termed
the place of the Evil One, of the slayer of Osiris; he is the Tempter,
Accuser and Punisher of the Brethren. He is represented with the Head
of a Water Dragon, the body of a Lion or Leopard. He is the
Administrator of an Evil Trinity, the Members of which are Apophrasz
the Stooping Dragon; Satan-Typhon, the slayer of Osiris, and Besz, the
brutal Power of Demonic Force.
Now between Hod and Netzach there is the small rectangle,
directly in front of the Hierophant's place. This is the Invisible
Station on the Path leading up from the Evil Trinity; and is the place
of the Lotus-throned Lord of Silence; in other words, the Great God,
Harpocrates, who is the younger brother of Horus; so around the little
rectangle which you have drawn, just above Yesod, and between Hod and
Netzach, place on top, outside of the little rectangle Thamist, and
in the rectangle Hegemoy, and underneath the rectangle Harpocrates.
Now the Stations of Isis and Nephtys are the places of
the Pillars in Netzach and Hod, respectively. These great Goddesses
are not otherwise show in this work, save in connection with the
Praemonstrator and the Imperator.
The last of the Invisible Stations is that of the
Arouerist, who stands with the Hierophant, as tho representing him to
the Outer Organizations. The Hierophant is a Member of the Higher
Grade, yet he is shown as a Lord, of the Path in the Portal of the.
Vault, so that when he moves from his place on the Throne of the East,
he is no longer Osiris, but the Arouerist, and the Invisible Station
of the Arouerist, may therefore be said to be that of the immediate
Past Hierophant.
The Hierophant is in the East of the Temple on the
outer side of Paroketh, to rule the Temple under the presidency of the
Chief; He fills the place of the Lord of the Path, acting as Inductor
into the Sacred Mysteries. The Hierophant is known as the Founder of
the Sacred Mysteries. The Station of the Hiereus is as I said, at the
extreme West of the Temple, at the lowest point of Malkuth, and in the
Black portion thereof, representing a terrible and avenging God, at
the confines of Matter, at the Borders of the Demons of the Demonic
Kingdom. He is throned upon Matter and robed in Darkness, and about
His feet are the thunder and lightning; He is placed as a mighty and
avenging Guardian under the Sacred Mysteries.
The Hegemon occupies the place between the two Pillars,
Netzach and Hod, at the Intersection of the Paths which connects
with the Path which leads from Yesod thru the Veil of Paroketh to
Tiphareth. This is the Symbolic Gateway of Qccult Science, and is at
the Center of Equilibrium of the Scales of Justice, and is placed there
as the Guardian of the Threshold of Entrance.
The Kerux is the Herald, the Guardian and the Watcher,
and stands just below Malkuth, even as the Sentinel watches just out
side the Temple back of him.
The Station of the Stolistes is in the Midst of the
Northern part of the Hall Without, and to North of the Black Pillar
(right side). His Emblem is the Cup, for He has care of the Ptobes and
Insignia of the Temple. The Dadouchos is stationed in the Southern
part of the Hall, to the South of the VTiite Pillar (left side) . He
has charge of the lights, the fire and the incense of the Temple.
Nov/ if you will sketch that off, filling it in as a
plan of the Temple, revising it carefully once or twice, placing the
Officers, and the Invisible Gods in the proper place, you will have a
very good idea of how the Temple of the Order is set at the First
Grade Initiation. And in the next lesson we will take up the Opening,
visualizing in our mind’s eye, as we read, the Officers in their
places, the Incense lighted, and the Sacred Convocation about to
commence.

Beloved Companion:
Now we take up where we left off in the last lecture with the
admission of the Candidate. We are not concerned with the formal opening
of the Temple by the Officers and Brethren, at this time. They are in
their places, waiting, and you, as a Candidate, are waiting without the
Portal, under the care of the Sentinel, the Watcher Without, that is,
under the care of the form of Anubis in the West.
The Hierophant informs the members assembled that he holds a
Dispensation, that the greatly honored Chiefs of the Second Order for
the purpose of commencing the process of Initiation which shall ulti
mately lead the Candidate to the knowledge of the Higher Self. He is
first admitted to the grade of Neophyte which has no number, concealing
the commencement of all things, under the simulacrum of no things.
The Hegemon, the representative of the Gods of Truth and
Justice, then condescends to superintend the operation,thus symbolizing
that it is the Présider of Equilibrium who is to administrate the pro
cess of Initiation by the equilibrium of the Forces in the Candidate
himself, by the Symbols of Rectitude and Self Control, but it is the
Sentinel who actually prepares the Candidate, whose body is now sur
rounded by a Triple Cord to show the restriction of the Powers of
Nature, and it is triple to show the White Triangle, of the Three
Supernals. His eyes are also bandaged, symbolizing the light of the
natural world which is but as darkness when compared to the radiance of
the Light Divine.
The Ritual then continues: Hegemon; ’’Child of Earth arise and
enter into the Path of Darkness." The Hierophant then gives his per
mission ordering the Stolistes and Dadouchos to assist the Kerux in the
D
reception, but the Kerux bars the way, saying, "Child of Earth,unpurified
and unconsecrated, thou canst not enter our Sacred Hall."
Whereupon the Stolistes purifies the Candidate by Water and
the Dadouchos consecrate him by Fire, the one sprinkling a few drops of
consecrated water and the other making the Sign of the Cross in front
of him with the flaming torch.
The Hierophant speaks, - he does so, not as to an assembly of
mortals but as a God before the Assembly of Gods, "And let his voice be
so directed that it shall roll thru the Universe in the confines of
Space and let the Candidate represent unto him a world that he is be
ginning to lead, under the knowledge of its Governing Angel. As it is
written ’The Lightning Lightningeth out of the East and flaming even
unto the West, even so shall be the coming of the Son of Man.’"
The Candidate during the Ceremony is addressed as "Child of
Earth" as representing the Earthly and Material nature of the natural
man. He who cometh forward from the darkness of Malkuth strives to re
gain knowledge of the Light. Therefore it is that the Path of the
Initiate is called the Path of Darkness, for it is but darkness and
foolishness to the natural man.
The Hierophant giving his permission to the Kerux to admit
the Candidate, Seals the Candidate with a motto, as a new name. This
motto is not a name given to the Outer man, but an Occult signifier of
the Aspirations of his Soul.
After you have concluded the Ceremony and have been psychic
ally admitted, this name will be given to you. "In affirmation of this
motto, now doth Osiris send forward the Goddess of the Scales of Bal
ance, to baptize the Aspirant with Water and Fire, even as it is
ritten, ’except that man be born of Water and of the Spirit in no wise
shall he enter into the Kingdom of Heaven.”’
The Kerux however, at once bars the way as the Candidate is
still unpurified. Thereupon the Goddesses of the Scales, that is,those
who occupy Hod and Geburah, psychically purify him anew with Water and
with Fire. This is the first Consecration, but even as there are Four
Pillars at the extremity of its Sphere, when the ten Sephiroth are pro
jected therein, so also are there four separate consecrations of the
Candidate.
The reception and Consecration takes place in the black por
tion of Malkuth, - when it is finished, the Candidate is accepted at
the foot of the Altar. The citrine portion of Malkuth and the part
receiving the impact of the Middle Pillar, that is, the Forces coming
down from Yesod to Malkuth.
The Hierophant then says to the Candidate "Child of Earth,
wherefore hast thou come to request admittance to this Order?" The
Hegemon answers for the Candidate, "My Soul is wandering in the Dark
ness, seeking for the Light of Occult Knowledge and I believe that in
this Order the Knowledge of the Light may be obtained.1"
Whereupon the Hierophant asks if the Candidate is willing "In
the presence of this Assembly to take a great and solemn obligation to
keep inviolate, the Sacred Mysteries of the Order."
Thereupon the Candidate himself replies, "I am.”
The Hierophant now advances between the Pillars as if thus
asserting that the judgment is concluded, and he advances by the in
visible stations of Harpocrates unto that of the Evil Triad so that as
Arouerist, (when throned he is Osiris but when he moves he is Arouerist)
he standeth upon the Opposer, he thus cometh to the East of the Altar,
interposing between the place of Evil Triad and that of the Candidate.
At the same time the Hiereus advances on the Candidates left and the
Hegemon stands beside his right, formulating about him the Symbol of a
Triad, before he be permitted to place his right hand, in the center of
the Triangle of the Three Supernals on the Altar, and he first kneels
in adoration of the Symbol, as if the natural man abnegated his will
before that of the Divine Consciousness.
The Hierophant now orders the Candidate to kneel in the midst
of the triangle formed by the Arouerist, Horus and Themis, and to place
his left hand in that of the Initiator and his right hand upon the
White Triangle, symbolizing his own active aspiration toward his higher
Self. The Candidate then bows his head and the Hierophant gives one
knock with his Scepter affirming the Symbol of Submission unto the
Higher is now complete.
Only at that moment does the colossal Image of Thoth, who as
you know is one of the Invisible Officers, cease from the Sign of the
Enterer, and gives us instead the Sign of the Silence permitting the
first real descent of the Genius of the Candidate, who descendeth into
the Invisible station of Harpocrates, as witness unto the obligation.
All then rise and the Candidate repeats the obligation after
the Hierophant. "I,__________ , do hereby solemnly swear to keep secret
the existence of this Order, to preserve in silence its name, and to
keep secret and inviolate the names of the Members, as well as the pro
ceedings which may take place, the Rituals and Sacred Signs and Words.
I furthermore promise and swear to maintain kindly and benevolent
relation with all Fratres and Sorores of the Order, and to prosecute
■ith zeal and study the Occult Sciences, the lessons and work and
Truths which may be given to me. I furthermore promise and swear to
observe all that I have hereby obligated myself to, under the severe
penalty of submitting myself to the deadly and hostile current of

directed Will to be set in motion by the Chiefs of the Order by which I
shall fall without visible weapon as if blasted by the Lightning
flash,” (as he reaches this point Hiereus suddenly applies the Sword
point to his breast) - the Candidate continues "So help me, Lord of the
Universe, and my own Higher Soul to keep myself steadfast to this, my
Obligation.”
As the Candidate affirms his penalty should he prove a traitor
to the Order, the Evil Triad rise up in menace, the Avenger of the Gods,
Horus lays the blade of his sword at the point of the Daath Junction
(that is, the juncture of the spine and the brain) thus affirming the
Power of Life and Death over the natural body, and the form of the
Higher Self advances, lays its hand on the Candidate’s head, for the
first time with the words "So help me Lord of the Universe and of my
own Higher Soul, keep myself steadfast, etc." And this is the first
assertion of the connecting link between them. Then, after this con
nection is established, the Hierophant with the following words, raises
the Candidate to his feet, "Rise, duly obligated Neophyte of the first
grade of the Order of the Golden Dawn in the Outer, place the Candidate
in the Northern part of the Hall, the place of greatest Symbolic Dark
ness."
The Candidate is then placed in the North, the place of the
greatest Symbolic Darkness. The invisible station of Taurus, the Bull
of Earth, and therein dwelleth Ahatshi, the Rescuer of Matter, Osiris,
in the Sign of Spring, that as the Earth emerges from the darkness and
barrenness of Winter, so the Candidate may thus perform the commence
ment of the emancipation from the darkness of Ignorance.
The Hierophant and Hiereus return to their Throne. Therefore
it is not the Arouerist but Osiris himself that addresses the Candidate
as the Hierophant again speaks, "The voice of my Higher Soul said unto
me ’Let me enter the Path of Darkness fcr it is thus that I obtain the
Light, I am the only being in the Abyss of Darkness, from the Darkness
came I forth ere my birth, from the silence of a Primal sleep, and the
Voice of the Ages answers unto my Soul, I am he who formulates in Dark
ness but the Darkness comprehendeth it not!”
And this is to confirm the link established between Neschamah
and the Genius by communicating the conception thereof unto the Ruach.
Thus, therefore, Osiris speaketh in the Character of the Higher Soul,
the symbolic form of which is now standing between the Pillars before
him.
The Officers now in their places, and the circumambulation
around the Temple then takes place in the Path of Darkness, the Symbolic
Light of Occult Science leading the way. This Light of the Kerux is to
show the Higher Soul is not the only Divine Light but also a Spark from
the Infinite Flame. In the procession after the Kerux comes the
Hegemon, the translator of the Higher Self, leading the Candidate, and
then the Stolistes and Dadouchos. Once they pass round the Temple in
solemn procession, - it is the foundation in darkness of the Binah
angle of the whole Triangle of the Ineffable Light. The Hierophant
knocks once as they pass him, and the Hiereus does likewise as the
affirmations of Mercy and Vengeance respectively. A second time they
pass the Hierophant forming the commencement of the formulation of the
'ngle of Chokmah. The Kerux then turns and bars the passage of the
Candidate to the West saying "Child of Earth, unpurified,unconsecrated,
thou canst not enter the Path of the West."
Thus indicating that the natural man cannot even obtain the
understanding of a Son of Osiris except by purification and equilibri
um. The Candidate is then purified by Viater and consecrated by Fire a
second time by the Two Goddesses, after which he is allowed to approach
the place of the Twilight of the Dark, but now only is the blindfold
lifted for a moment to enable him to obtain a glimpse of the Beyond.
The Hiereus challenges as follows ’’Thou canst not pass by me,
sayeth the Guardian of the West, unless thou canst tell me my name."
In this challenge is signified the knowledge of the formula,
and that without the formula of Horus being formulated in the Candi
date, that of Osiris cannot be grasped.
To the Candidate this appears as the Anger of God. He cannot
as yet comprehend that before mildness can be exercised rightly, the
Forces of both Severity and Mercy must be known and wielded.
Therefore the Hegemon answers for him, "Darkness is thy name,
thou art the Great One of the Path of the Shades.’’
The Hegemon then suddenly lifts the Veil and the Candidate
sees before him, standing on the steps of the Throne, the Hiereus with
his sword pointed at his breast. Slowly sinking the blade, the Hiereus
says "Child of Earth, Fear is failure; be thou therefore without Fear,
for in the Heart of the Coward, Virtue abideth not, thou hast known
me, so pass thou on."
The Candidate is then reveiled, and commences his journey
when the Kerux again bars his way, saying "Child of Earth, unpurified
and unconsecrated, thou canst not enter the Path of the East."
This barring of the Path is an extension of the meaning of
the previous one and the commencement of the formulation of the Angle
of Kether.
Once again is the Candidate purified by Water and consecrated
by Fire and the blindfold is slipped to give just a glimpse of the
Light as dimly seen through the Darkness, and heralding a Glory which
is the Beyond.
The Hierophant then slowly lowering his Sceptre says "Child
of Earth, remember that unbalanced Force is evil, unbalanced Mercy is
but weakness, unbalanced Severity is but Oppression, - thou hast
known me, pass thou on unto the Cubical Altar of the Universe."
Thus formulating the Force of the Hidden Central Pillar of
the Tree. The Hierophant then leaves his Throne and passes between
the Pillars, halting at either the Station of Harpocrates, the place
of the Evil Triad or at the East of the Altar. The Hiereus stands on
the left of the Candidate and the Hegemon on his right, once again
completing the formulation of the Triad of the Three Supernals.
The Hierophant and Hiereus may hold their banners but
whether or not, this is done Astrally, and the Higher Self of the
Candidate will be formulated once more at the Invisible Station of
Harpocrates.
The Hierophant then says "Let the Candidate kneel while I
invoke the Lord of the Universe."
He remains in silent prayer for some few moments and then
says "Let the Candidate rise" and then speaks to the Candidate.
"Child of Earth, long hast thou dwelt in Darkness. Quit the
Night and seek the Day."
Then only at the words,"let the Candidate rise,"is the
blindfold definitely removed. The Candidate has been brought from
Darkness into Light. The Hierophant, and Hegemon join their Sceptres
and Sword above the Candidate's head, thus formulating the Supernal
Triad and assert that they receive him into the Order of the Golden
Dawn in the words. "we receive thee into the
Order of the Golden Dawn."
This constitutes part one of the Initiation, and we will

continue with the second part in the next lesson.

Beloved Companion:
We closed the last lecture at the point where the Candidate

now as a Frater of the Order, was received with acclaim, but the
Higher Soul remained in the Invisible Station of Ilarpocrates and to
the Spirit Vision at this point, there should be a gleaming white
Triangle formulated above the head of the Candidate and touching him,
the Symbol of the White Triangle of the Three Supernals.
The Hierophant now calls forward the Kerux and turning to
ward the Candidate says to him, "In all your wanderings thru darkness,
the lamp of the Kerux went before you, tho you saw it not. It is the
Symbol of the Hidden Light of Occult Science. Thus, it represents to
the Candidate, a vague formulation of his ideal which he can neither
grasp nor analyze, yet this Light is not the Symbol of his own Higher
Self but rather a Ray from the Gods to lead him there."
The Hierophant then continues "Let the Candidate be con
ducted to the East of the Altar, Honored Hiereus, I delegate to you
the duty of impressing the Candidate with the Secret Sign, Grip, the
Grand Word and the Pass Word for the first Grade of the Golden Dawn
of the Outer, of placing him between the Mystic Pillars and of super
intending his fourth and final Consecration." The East of the Altar
is the place of the Evil Triad and he is brought there as tho affirm
ing that he would trample upon and cast out his evil Self which will
then become a support unto him, but he must first cast it down into
its right place.
The Hiereus at this point confers the Secret Sign, the
Grip and so forth. After you have gone thpu this Initiation with
sufficient sureness that it may be enacted upon the Astral, these
Signs and Symbols will be conveyed to you privately, by the Master
working with you and they are then to be memorized and the paper -
destroyed which contains them.
Now, during this part of the Ceremony, the conferring of
the Signs, the position of the three Chief Officers will be as fol
lows. The Hierophant on the Throne of the East, the Hiereus at the
East of the Black Pillar and the Hegemon at the East of the White Pil
lar, the three again formulating the Triangle and strengthening it.
The Higher Soul will be formulated between the Pillars in
the place of Equilibrium, the Candidate at the Place of the Evil Tri
ad. The Hiereus now advances between the Pillars unto the visible
station of Harpocrates.
Having explained the Sign, the Hiereüs leads the Candidate
forward between the Pillars and for the second time in the Ceremony
the Higher Soul stands near and ready to touch him. Then the Hiereus
returns to the East of the Black Pillar, so that the three Chief Of
ficers may draw down upon the Candidate the Forces of the Supernal
Trinity.
The Candidate now, therefore, is standing between the
Pillars bound with the rope, like the mummified form of Osiris, be
tween Isis and Nephthys and in this position does the Fourth and final
Consecration by the Go'ddesses of the Balances take place, the Aspirant
for the first time standing between the Pillars at the point where
are localized the equilibrized forces of the Balance. Neanwhile the
Kerux goes to the North in readiness for another Circumambulation so
as to link the latter with the final Consecration of the Candidate.
The Stolistes then says "Frater, I finally consecrate thee

by Water," and the Dadouchos say "Frater, I finally consecrate thee
by Fire,” and the effect of this is to seal finally into the sphere
of sensation of the Candidate, the Pillars in balanced formulation,
for in the natural man, the Symbols are unbalanced in strength, some
being weaker and some stronger, and the effect of the Ceremony is to
strengthen the 'weak and purify the strong, thus gradually commencing
to equilibriate them, at the same time, making the link between them
and their corresponding Forces of Macrocosm.
The Hierophant then says, ’’Honored Hegemon the final con
secration of the Candidate having been performed, I command you to
remove the rope from his waist, the last remaining Symbol of Darkness
and to invest him with the distinguishing Badge of the Grade.”
The Hegemon, executing the Hierophant’s order, says, "By
command of the Honored Hierophant, I invest you with the Distinguish
ing Badge of the Grade, - it symbolizes Light dawning in Darkness."
The Four Pillars thus being established, now only is the
Candidate given the Badge of-the White Triangle of the Three Super
nals, formulating in Darkness, and now is the Higher Soul able to
formulate a link with him; the Human Will of the Natural Man, in
reality consenting thereto, for the Free Will of the Candidate as a
natural man, is never obsessed either by the Higher Soul or by the
Ceremony, but, the Will consenting, the whole of the Ceremony is
directed to the strengthening of its action.
'As this Badge is placed upon him, it is as tho the two
great Goddesses, Isis and Nephthys in the places of the Columns
stretch forth their Wings over the form of Osiris, and restore him
again unto life.
The Mystic Circumambulation then follows in the Path of
Light, to represent the rising of the Light in the Candidate thru
the operation of Self Sacrifice; as he passes the Throne of the
East, the Red Calvary Cross is Astrally formulated above the Astral
White Triangle of the Three Supernals upon his forehead, so that so
long as he belongs unto the Order, he may have that potent and sub
lime Symbol as a link with his Higher Self and as an aid in his
search for the Forces of the Light Divine, forever, if he only will
it.
But the Higher Soul or Genius returns unto the Invisible
Station of Harpocrates into the place of the Hidden Center, yet
retaining the link formulated now with the Candidate.
The Address of the Hierophant then follows, "Frater I must
congratulate you upon having passed with so much fortitude, thru
your Ceremony of Admission into the First Grade of the Order of the
Golden Dawn of the Outer. I will now direct your attention to the
brief explanation of the principle Symbols of your Grade.”
When these have been explained, the Kerux as the W’atcher
Anubis, announces in the following words, that the Candidate has
been admitted as an Initiate Neophyte. "In the Name of the Lord of
the Universe, and at the command of the Honored Hierophant, hear you
all that I proclaim that ________________ will hereafter be known to
you by the Name _____________ , has been admitted in due form to the
First Grade of Neophyte of the Order of the Golden Dawn in the Outer."
The Hiereus then addresses the Neophyte in congratulation
upon being admitted a member of the Order, whose professed object
and end is the practical study of Occult Science. Then the Hiero
phant commands the Neophyte to commence his study and labor.
The Kerux conducts the Neophyte to his table and hands him
a solution, tellimg him to pour a few drops on the plate before him.
As he does so, the solution changes to a blood color. The Kerux
says "As this pure, colorless, limpid fluid changed into the sem-
blence of blood, so mayest thou change and perish if thou betrayest
thine Oath of Secrecy to the Order by word of deed."
The Hierophant then says "Resume your seat in the North
West and remember that your admission to the Order gives you no right
to Initiate any other person without dispensation from the Greatly
Honored Chiefs of the Second Grade of the Order."
This ends the admission of the Candidate, and the Temple
is then closed in formal manner.
This now completes the first formal contact with this
Ancient Order and during the months that follow, you will experience
Psychic Initiation in the following Grades, portions at least of
which you will bring back to Consciousness in the Physical as you
wake from sleep or return from your concentration and meditation
periods.

Beloved Comapnion:
Our last lectures have dealt with Ritual and a Ceremony

which the student is to carry thru,, if he is in sympathy with that as
pect of the work. Here let me stress again, that this phase of the
work is not necessary, if the student prefers not to use it. Even in
that case, however, the student should have an intellectual knowledge
of Magical Ceremonies and their uses.
If we seek initiation by this path of Ceremony and Ritual,
the words and signs of power appropriate to any particular grade are
not conferred upon the candidate haphazard, but are withheld until he
has earned the right to function in that grade, or, in other words,
until he has earned the freedom of the particular plane to which the
grade is related. Other considerations apply, however, to the aspirant
who earns the right to function in the plane of Christ Consciousness by
virtue of purification of character, dedication and devotion. Should
a person take the name of the Master Jesus or of Christ in vain, then
whether aware of it or not, he is invoking to his own undoing. If,
however, he uses the Sacred Name of Jesus and makes use of the Sign of
the Cross with humility, reverence, and intention, then he is safe, for
purity of motive is adequate protection in respect of this particular
sphere, as the Christ power is both the harmonising and the protecting
power. Christ by parable taught that to the feast provided by the
Heavenly King all could be invited, even outcasts from the highways and
byways. ’’Whosoever will may come,” He said. The only one to be denied
and cast into the outer darkness was he who lacked the wedding garment
3
of spiritual aspiration. Thus the word and sign of power to secure
entry to the Christ plane are not withheld, but given to all and sundry
to make use of if they care. The work of Jesus gave us all the freedom
of the Christ Plane if by purification and dedication we are able to
elevate consciousness to it. This was symbolised by the Veil of the
Temple being rent asunder.
Thus it will be found that the ritual of the use of the Name
and the Sign is sufficient to draw down Divine Power. But if power is
drawn in, or down, then to complete the operation an outlet must be
found for it that it may complete the circuit and return whence it is
sued. What, then, are the means by which return is accomplished, for
this may be regarded as the climax of the entire ritual? The question
of practical magic enters here. It may seen strange to write of magic
in relation to mystical and devotional work, for the two are popularly
regarded as being at opposite poles. We must remember, however, that
there are two divisions of Magic; evocation and invocation. By
evocation we seek to control certain natural forces and bend them to
our will, or seek the cooperation of beings who embody or direct such
forces. We may seek to bring certain entities normally functioning
unseen on the Inner planes into visible manifestation. In other words
we attempt to do something that will have an effect on nature external
to' ourselves. This is essentially the work of the occultist. The
other division of Magic - invocation - is not concerned with calling
something into outer manifestation, but of taking something that is
from a higher plane. Whatever the intermediate stages of this process
may be, the end result aimed at is a quickening of our own faculties,
an expansion of our own consciousness. We thus invoke a higher power
to enter into our being and. raise our consciousness to a higher plane.
in the scheme of the Caballah, that plane is the sphere of Tiphareth,
Di.e., of the Christ consciousness. Thus the effect is not on external

nature, but on ourselves. This is the aim and end of the Mystic Re
past, in which certain acts are performed with intention, that is, with
power.
The elements of the Mystic Repast, therefore, are used as
focal points upon which to concentrate power, and also upon which to
concentrate the consciousness of the participants in the Repast. When
the two meet, when the power and the consciousness are linked, a chan
nel is formed thru which energy may flow. The consecration of the
elements is designed to increase their potency for this purpose. In
this connection it may be remembered that some time ago a bishop of the
Established Church challenged scientists to distinguish between an un
consecrated and a consecrated wafer. If the challenger had had any
intuitive perception, he would have been chary of throwing out any such
challenge. In. occult terminology he was confusing the planes. In other
words he was asking for the objective standards of the physical plane,
valid for that plane, and for that only, to be applied to something
native to a higher plane, where subjective standards are required. The
scientist could no more determine the- proposed issue by laboratory
tests than the bishop could weigh an atom with.a pair of grocer’s
scales. Any scientist might justifiably have retorted to such a chal
lenge - ’’Each man to his own trade. Vie take the domain whose boundary
is atomic structure and energy. Beyond that it is for our spiritual
advisers or the psychologists to probe any issues that arise.” Indeed,
3who but members of the episcopate ought to be able to distinguish be
tween a consecrated and an unconsecrated wafer, to determine whether
or not the fundamental sacrament of their Church had been, effective in
potency? A well known London minister when visiting the country walked
into a strange church. Shortly after his entry he was able to sense
that the church held the Reserved Host. Enquiry confirmed this im
pression. If a bishop could be found who was as sensitive as that to
the subtler influences of the spirit, his sermons ought to be worth
hearing, and a confirmation service or celebration of the Eucharist by
him ought in very truth to be a potent ceremony.
Without in any way invalidating the efficacy of consecration,
we may frankly admit that it does not effect any change in or trans
formation of the physical constitution of the elements. Wether any
change takes place in the etheric structure is a question of more in
terest, but need not be considered just here. What is of prime inter
est is what takes place on the inner planes. The consecration of the
bread and wine is an effective method of making them the focus of at
tention of the intending communicants. By this means a composite
thought form is built up, and is thus partly ensouled by the aspira
tions of the worshippers. They are not alone, however, in using the
physical elements as focal points. The same is being done by workers
on the inner planes cooperating in the service. Into the thought form
built up by worshippers is directed energy by the inner plane workers,
thus completing the ensouling process and contributing added potency.
The real transmutation or transformation, therefore, is of the inner
planes, and not the physical plane at all.
By invocation therefore, the bread and wine become focal
points of the subtler vibrations of the inner power we desire to con-
,tact. The administration of the elements by the Ministrant is the
climax of a ritual designed for the exaltation of consciousness. At
that stage the constituents of the Mystic Repast are in the etheric
sense impregnated with the subtler vibrations of the power that is the
objective of our aspirations. We partake of them with intention as a
symbolic act indicating our desire to become energised by the same
power, to open up ourselves to its influence, indicating also our as
piration to raise consciousness to the plane from which the force
emanates. Here again it is well to emphasise that though much depends
upon the sincerity, earnestness, and capacity of the celebrant, as much
is also dependent upon the attitude and intention with which we go to
the altar rail to partake of the Repast.
Having participated in the holy mystery of the sacrament, we
then offer up our adoration and thanks to the Father from whom comes
every good and perfect gift, and whose regard for His children has pro
vided the means of grace thru the Saviour holding the Christ office for
our race. ’’Glory be to God on high, and in earth peace, good will to
wards men. Vie praise Thee, we bless Thee, we worship Thee, we glorify
Thee. We give thanks to Thee for Thy great glory, 0 Lord God. Heavenly
King, God the Father Almighty.” In doing this we in effect place our
selves in circuit so that the power which has been invoked and has
descended may be provided with the means of return to its source,
fructified by the use that has been made of it. Any attempt to retain
the influx of power for ourselves would be selfishness, and would
render the operation infertile. To provide a channel for the return
of a force is no less important than providing one for its influx.
Unless this is done, the force either leaks or chokes up the vessel
I
in which it has been poured until the increasing pressure forces an
outlet that will thereby be disruptive instead of constructive.
Finally the descent of the Holy Ghost is invoked: ”0 Holy
Ghost, my soul inspire. Thou Flame of Fire descend on me.” This has
the effect of flooding the soul with the power that Christ promised
would be sent in His name after His own withdrawal from the physical
plane. »
’’But never begin to set thy hand to any

work, till thou hast first prayed the gods
to accomplish what thou art going to begin.
Wen thou hast made this habit familiar
to thee,
Thou wilt know the constitution of the
Immortal Gods and of men.”
Pythagoras.

Beloved Companion:
In this lecture, I want to take up a slightly different as
pect or viewpoint of Ceremony, something of the importance of sound
and rhythm in connection with it.
In sound and rhythm we have a thing that makes an immediate
and profound emotional appeal, irrespective of culture or conditioning,
and which has the unique power of appealing to subconsciousness, con
sciousness, and superconsciousness simultaneously, and therefore, forms
the most effectual method we possess of uniting them.
The power of music to stir emotion is too well known to need
either stress or analysis, and I will content myself with dealing with
the technical use of sound in magic. A good deal has already been
written on this subject by various writers, some dogmatic and some
superstitious — usually it rather rashly attempts to interpret phen
omena, in addition to describing it. We do not at any time attempt to
interpret in this manner, knowing that any one symbol may mean some
thing different to any given number of individuals. We will confine
our work in this lecture, therefore, to describe rather than interpret.
Let us commence our study by classifying the different kinds
of sound that are used for magical purposes. These are found in number
— rhythm, pitch, vowel-sounds, and consonantal sounds; and the two
former can be rendered Instrumentally as well as vocally.
In inducing emotional states, rhythm, in my” experience, has
far greater power than pitch. This may not apply strictly to those
■who are naturally musical, and who have cultivated their sensibilities,
but for the average person, and for primitive peoples, I think that
this dictum will be found to apply. It is easier to endure a steady
noise than an intermittent one; and even the day-long hooting of cars
at a cross-road is less trying than a barrel-organist who settles down
under one’s window.
Primitive peoples have a music which is pure percussion and
nothing else, such as tom-tomming, and its effect on the European is
truly devastating, showing that even in the most cultured of us there
is something that reacts to rhythm, for the reaction of rage is just
as much a tribute to its powrer as is pleasure. Folk not quite so
primitive have a very lovely bell and gong music, in which rhythm pre
dominates, but tune has begun. An effectual appeal to the primitive
in the alleged civilized is made by a drum and fife band.
In syncopation, borrowed from the negro, we get a return to
the tom-tom motif, wherein rhythm, and the break in the rhythm, are the
most important factors in the tune. It is interesting to note, how
ever, that the tendency of sophisticated poetry as well as music —
both rhythmical arts — is to discard rhythm; and the more sophisti
cated they are, the less rhythmical they are, and therefore, the less
they appeal to the popular taste, and are limited for their audience
to those who are "conditioned” to their symbolism.
The part played by tone, pitch, and timbre is subtler, and
It is a curious fact that there are sounds which speak effectually to
the subconscious which consciousness does not reckon to be particularly
pleasant, such as the nasal vocalization of the crooner and the lam
entable bleatings of a jazz band. These things, which sound as if
something had gone wrrong with the works of an orthodox orchestra - and
syncopation, which sounds as if it wrere missing on one cylinder, are
emotional irritants; and irritants, of which the homely cruet of con
diments affords an example, are exceedingly valuable as stimulants,
and the more jaded the palate, or the more monotonous the diet, the
stronger it likes them,for instance, the Anglo-Indian and his curries,
and the Mexican and his chillis. It is the jaded pleasure-palates of
the rich and the monotonous emotional diet of the poor that drive them
to jazz.
Very little attention is paid to the phonetics-of vocal music
possibly for the good and excellent reason that one comparatively sel
dom has the opportunity to appreciate them, for vocalists give all
their attention to timbre of their vowel sounds, and regard consonants
as difficulties to be overcome. In poetry, however, the subtle music
of the consonants plays an important part, and in prose the good writer,
while not making play with sounds for their own sake as does the poet,
avoids repetitions of dissonances. If poetry were chanted, as it
ought to be, instead of being recited as if it were prose, all these
factors would immediately become apparent, and the different arts con
cerned would in consequence take on a finer edge. The old Welsh art
of penellion-singing, which is the chanting of poetry to a running
accompaniment of harp-music, affords a very interesting example of the
setting of music to words instead of the utilization of words by music;
for in song-writing the words are simply a means of vocalization; and
altho there is a point beyond which they may not outrage our sense of
the ridiculous, that point is set a long way off. An interesting new
art could be evolved, in which the music is used as a background to
the chanted words, to emphasise their rhythm, and reinforce the im
aginative response of the conscious mind by the instinctive response
of the subconscious mind, thus attacking our emotions from two points.
All this excursion into the realms of music must not be
treated as a digression from the subject of this lecture, which is al
leged to be sound in relation tt) magic; it is, rather, a gathering to
gether of the building materials upon the site; for if there is one
thing above all others that we have striven to show in this work, it is
that the magical powers, which are but the practical application of
occult knowledge, are neither hocus nor miracle, but depend upon the
development of skill in the use of certain little-understood capacities
of the human mind. The power of the mantra or chant is simply a
specialised application of the well known influence of music in gen
eral; it is music applied, not to pleasure, but to power, and has for
its criterion psychology instead of aesthetics.
Having thus prepared our minds for a rational understanding
of the matter instead of either scoffing or gaping, let us now consider
exactly what is done when magicians get down to their rites. There are
certain factors which bring power, and when these are not utilized, the
power generated is minimal; as soon as these are used, up goes the psy
chic pressure at once, and the two most potent are incense and chant
ing. In speaking of occult rituals, it must be understood that I refer
to what they can be, and what they ought to be, and not what they so
often are; for there are very few who combine technical skill with an
intelligent appreciation of first principles. However powerful a
ritual may be, the power will not come thru unless it is adequately
worked.
Leaving aside any minor defects, which are due rather to the
frailties common to human nature, than to any faults inherent in the
occult system of illumination, let us consider what can be done with
a ritual, and what is done under reasonably good working conditions.
The principles of all rituals are the same — first the
sealing and then the dedication of the place of working, and then the
invocation of the power.
Inside this cleared and consecrated place the ’’Astral Temple”
is then built by visualising it in the imagination, and the work of the
imagination is aided by descriptive ritual setting forth the various
incidents associated with the tradition of the personality, whether
mythical or historical, that is to represent the cosmic potency to be
invoked. For an example of such workings, attend the three hour ser
vice on a Good Friday in any Catholic or Anglo-Catholic Church. Note
especially the hymns by which it is punctuated at intervals, which are
designed to bring the congregation into harmony with the ritual being
used.
Various reforms have been introduced at various times into
church music,-and many a well-intentioned cleric has tried to brighten
his service with the help of new hymnals containing tunes to which
modern, jazz rhythm has little or nothing to teach, but for building
the true mystical atmosphere, the Gregorian chant with its curious
barless beat is unequalled.
In certain rites the chants form a very important part of the
ceremony because by means of them emotional tension of both operators
and onlookers are worked up until effective invocation becomes possi
ble. Such chants are adapted to their purpose in a very special way;
these are, in the words of the Eastern Tradition, mantrie, that is to
say, sound as well as sense plays a part in their influences. This of
course, is the case with all poetry, but in the case of the magical
invocations certain psychological principles are involved, which we
will now proceed to study.
The appeal of ritual, as cannot too often be made clear, is
to the subconscious mind, evoking it to visible and conscious appear
ance; and it is the subconsciousness, thus energized and directed, that
is capable of the feats that are commonly ascribed to supernatural
causes.
In appealing to the subconscious mind we must always remember
that its consciousness is of a very simple and primitive type, and that
for anything to sink into it and take effect, reiteration is necessary,
as Coue so effectually proved. Any ceremonial chant, therefore, to be
effective, must be monotonous. But as the conscious mind rebels against
monotony and withdraws its attention, the ideal chant, though consisting
of a few very simple musical phrases, rises and falls by the simple ex
pedient of the change of key; and because the subconscious mind is a
primitive mind, the rhythm must be strongly marked, as it is in all
folk-music.
The question of pitch is an important one. Modern music is
built up around the pitch to which the pianoforte is tuned, which is
popularly called concert pitch. Mantric music, however,builds up around
the primitive pitch, which is half a tone lower than concert pitch, and
consequently sounds abominably flat to cultured ears. It also rises and
falls by quarter-tones. It can neither be played on the piano nor
rendered in ordinary musical notation, and its effect is either to ex
asperate or fascinate according to temperament.
For its rendering the full singing voice is unsuitable; in
fact mantric music, played in the ordinary pitch and sung with the
ordinary voice, is ineffectual; but rendered as it is meant to be ren
dered, in the primitive manner, it is exceedingly potent for the induc
tion of change of consciousness in both performers and listeners.
Beloved Companion:
Leaving the subject of magic for a week, giving you an
opportunity of going over the points just recently brought out, let us
turn to the thought of the Religion of the West — Christianity. There
is a great deal of food for thought all about us, in contemplating those
who are attempting to live by this religion, and the different methods
each uses, as he, according to his understanding of it, uses it in his
daily life.
Christianity is essentially a religion of love, mercy
and mildness; whenever it resorts to persecution it is obvious to all
men that it has fallen from its high estate and is shorn of its
strength. The purest form of this aspect is probably seen among the
Quakers; all other sections of the Church of Christ having always
made use of various forms of the sword and scourge when in a position
to do so.
Non-Resistance is a primary tenet of the Quaker faith.
In the early days of the movement it was even carried to the extent of
refusing to take legal action when wronged, or to put up a defense
when prosecuted. Modern Quakerism does not proceed to such length,
though refusing to do military service. Like the early Christians,
who held all property in common, and were the first communists as
Tolstoi frankly recognized, it has had to modify its principles to a
point where they became workable in an imperfect world; literal and
complete obedience to all that Scripture contains not being possible
outside a monastery.
This brings us face to face with a vexed question: if,
instead of accepting the whole of the Bible literally, as do the
Fundamentalists, we begin to pick and choose among the Scriptures,where
are we going to draw the line? What is incumbent upon us, and what may
we ignore or modify?
It is obviously impossible to take the Bible whole and
literally because it says different things in different places.
Supreme authority naturally rests in the recorded words of the Master;
but these are few and fragmentary, and many important aspects of life
are not touched upon at all. Moreover, conditions of modern life dif
fer so fundamentally from those prevailing in the days of the disciples
that certain specific instructions are inapplicable.
The greater part of what we know as Christian ethics
and social practice rests, not upon the teachings of the Master but
upon the opinions expressed by the Early Fathers. These made no
special claim to inspiration, but were men, even as we are; they were
for the most part able and sincere men, doing the best they knew under
the conditions of the age in which they found themselves. But no man
can transcend his age; many of their most pressing problems have ceased
to press; many new ones have arisen of which they knew nothing. The
Roman Church deals with problems as they arise by means of Papal Bulls;
but these are not binding upon any save their own communion; and in
deed the members of other Christian communions, not having the
grounding of dogma and discipline of that Church, would find little
guidance or help from Papal pronouncements, which ever seem to be un
dertaking the hopeless task of the immortal Mrs. Partington, and
keeping back the tide with a broom.
Those who cannot accept an authoritarian religion are
faced with the responsibility of making their own decisions in matters
of conduct, even if they are content to leave questions of dogma in
suspense. It would be difficult to conceive of any line of conduct,
however repellent or impracticaly, for which some text, wrested from
its context, could not be found to give authority. Therefore we must
fall back upon the final court of appeal for each man, -- his own
common sense; for when all is said and done, even if we accept the
dictates of an authoritarian religion, we have got to exercise the
judgment at least to the extent of deciding to accept them.
Among all the intricacies of textual criticism and
doctrinal determination, two things stand out clearly -- the charac
ter of Our Lord and His attitude towards life; and these are not two
things, but one thing being inseparable, for an attitude towards life
springs from character. The Jesuits make use of a method called the
Composition of Place for the energizing of faith -- they imagine
themselves to be speaking to Our Lord and hearing His answers.
Novi this is a very potent way of using the mind, and
so long as we do not delude ourselves into thinking we are doing any
thing save employing a psychological technique for clarifying and
concentrating thought, and are in no wise receiving special revela
tions, we can apply this method to the solution of our life problems
with very useful results. Vie can dwell in meditation and imagination
upon the character and attitude of Our Lord and endeavor to mould
our own characters upon that model; and from character spring attitude
and action. If the character be Christlike, and the head wise and
the heart courageous, we shall not go far wrong in our ethical judg
ments provided we do not allow ourselves to be swayed by public opinion
or private prejudice, but bring each problem afresh to the judgment
bar of conscience and allow the facts to speak for themselves.
This is the best any man can do. No one can guarantee
to judge righteous judgment in all the problems that come up to him;
we are limited by our imperfect knowledge, and swayed by motives of
which modern psychology has shown us to be quite unconscious. But we
can at least be merciful and slow to anger; easily entreated and open-
minded. We can put far from us such unChristlike things as pride,
revenge, greed, and lack of moral courage. These things do not elude
consciousness unless we wish them to. We know them well enough if we
choose to do so; or if in doubt, will soon be enlightened by the
comments of any impartial observer.
It is for the spirit of the Christ as a whole that we
must seek, not for doctrines or rules of conduct to be deduced from
individual texts. Circumstances alter cases profoundly; facts are
not always easy to discover in their entirety; human beings are weak
as well as wicked, and may find themselves involved in a coil of
affairs from which they are powerless to extricate themselves; wide
allowances must be made for the varying reactions of differing temper
aments .
It has always been the teaching of the Western
Traditions, that the Middle Way is the true way. This is the path of
equilibrium between the pairs of opposites. There is no quality which
can be named, which, in its right proportion and its right place, is
not at some time or other needful; there is none, that, were it with
drawn from manifestation, would not be missed. There is no such thing
as innate evil in all God’s Creation; evil is misplaced force, mis
□
placed in time, because a particular form of activity has been left
behind by advancing evolution or has not yet arrived at a state of
development when it becomes practicable or applicable; or misplaced
in space, being applied under conditions to which it is not applicable,
just as the burning coals in the grate are one thing, but fallen out
onto the hearth-rug are quite another.
What is required of us is to judge righteous judgment;
and even if we shirk the responsibility of judging, we cannot shirk
the consequences of not judging. Only by experience can we learn, and
the best guide to righteous judgment is a spirit of humility that is
open-minded, and of mercy that is eager to do and do the best.
Thou art to know that thy soul is the centre,

habitation and kingdom of God. That there
fore, to the end the Soverign King may rest
on that throne of thy soul, thou oughtest to
take pains to keep it clean, quiet, void, and
peaceable: clean from guilt and defects; quiet
from fears; void of affections, desires, and
thoughts ; and peaceable in temptation and trib
ulations .
Thou oughtest always, then, to keep thine
heart in peace, that thou mayest keep pure that
temple of God, and with a right and pure inten
tion, thou art to work, pray, obey, and suffer,
without being in the least moved, whatever it
pleases the Lord to send unto thee. Because it
is certain, that for the good of the soul,and
for thy spiritual profit, He will suffer the
envious enemy to trouble that city of rest,
and throne of peace, with temptations, sugges
tions, and tribulations, and by the means of
creatures with painful troubles, and grievous
persecutions.
Be constant, and cheer up thine heart in
whatsoever disquiet these tribulations may
cause to thee. Enter within it, that thou may
est overcome it, for therein is the Divine
fortress which defends, protects, and fights
for thee. If a man hath a safe fortress, he is
not disquieted,though his enemies pursue him,
because, by retreating within it, these are
disappointed and overcome. The strong castle
that will make thee triumph over all thine
enemies, visible and invisible, and over all their
snares and tribulations,is within thine own soul,be
cause init resides the Divine aidandSovereign succour.
Retreat within it, and all will be quiet, secure,
peaceable, and calm.
From The Spiritual Guide.

Beloved Companion:
There is one matter that is bound to arise sooner or
later with many, and that is the matter of an unreserved Dedication to
the Masters. Many have taken this, but many again feel that as they
say quite frankly, "I want to study along these lines, but I have many
other interests, and I do not feel that I can give an unreserved Dedi
cation; I am pursuing these studies, because they interest me, but not
particularly because I want to make a life work of them." Such a per
son is deserving of respect, and our answer is always, you can go a
certain distance on this basis, but you cannot enter the Sanctum
Sanctorum. Vie, of course, in the Brotherhood, do not set any barrier
in your way, but you will find that there comes a time when a Veil is
drawn, past which you cannot see; it is not for us to say at what stage
of the Path the Veil is drawn. You must go on and on'as far as you
can, until you do meet it. But it is our experience, and there should
be encouragement in this, that in many, many such cases the Veil parts
as they approach it.
To appreciate the real significance of Occultism one
must realize that it is more of a Religion than anything else. Unless ■
it is approached in that spirit, the Veil is never drawn aside. It is
not merely a subject of study, but a way of Life, and it is not possi
ble to advance far in study without following its way of Life. As I
have already said, it is not an arbitrary, external regime, but an in
ner attitude, and a way of approach to all our problems and opportuni
ties. Now read that again — it is not an external mode or regime,
but an Inner Attitude, a Manner of Approach, a Perspective to all our
Problems and Opportunities.
A person who does not lead the life never sees Oc
cultism from the inside, and therefore one who is merely making an in
tellectual study of Occultism is losing the real Keys which unlock the
door, but we do not close the door. We say always, try conclusions
with the Invisible Forces for yourself, go as far as you can, do as
much as you can, and you may find in Occultism and in yourself more
than you have ever expected was there.
It is not sufficiently realized that there is a very
definite line of Demarcation in Occultism, between the Inner and the
Outer; the more widely Occult Philosophy is spread the better, the
more people realize that its Doctrines have immediate application to
Psychic Hygiene, the better, but it is neither advisable nor possible
to give the Arcana too freely; the formula of practical Magic cannot
be in everybody’s hands, and even if a person has a formula, he cannot
use it properly unless he has the training of the Degrees to which it
belongs. An Occult School with its method of unfolding Human Consci
ousness, far ahead of Evolution, is of course, founded for one speci
fic purpose and one only, if it is of the Right hand Path. It is de
signed to train Human Beings in order that they may cooperate with
those whom we call the Occult Hierarchies, in their service of God and
Man. It cannot be repeated too often that no one is initiated into
the Occult Knowledge for his personal benefit; if people follow the
Path thinking that they are going to use it to make Life easier for
them, they will surely be disappointed. The Path is very exhausting
in its demands, and unless man has really in his heart a desire to
lift the burden of human suffering, the way of the Path will be rough
and hard.
People sometimes complain of the conditions with regard
to Occult Instruction, but we do not make the conditions; we merely
tell them what they will find the conditions to be. If I warn you it
is going to rain, you do not blame me for the wet day; I have merely
observed the signs of the sky and interpreted them in the light of
experience, but I have found on many previous occasions that when the
sky presents that appearance rain is not far off. And so we always
caution, and say, if you do not do certain things you will not get
results. But we do not remove the results from one’s reach when we
find that he is not doing as we have told him to do, for he learns by
experience.
Sometimes the Investigator will say quite sincerely,
’’Why will you not show me some practical Occultism? Spiritualists will
let me investigate their phenomena, why will not you? I am a sincere
and open-minded inquirer, and if I am convinced, I can give you pub
licity which is bound to bring many students to your Organizations.”
Such a suggestion is always made in ignorance of the conditions under
which we work, and of what we are trying to achieve. When Pasteur
first published his works, well known Scientists repeated his experi
ments but did not get his results because they did not observe his
technique, with the scrupulous care he knew to be necessary. Then they
condemned him. It is a peculiarity of an Occult Experiment that those
taking part must be of One Mind, for the success of the experiment de
pends upon the cooperation of all present. A certain amount of ’’dead
weight,” as it were, can be carried, but the amount is very limited.
It must also be remembered that in most Occult work the experiment is
not brought thru to dense matter in visible form; it is therefore nec
essary that those participating must have some degree of Psychism at
least, if they are to share in the results. To introduce into Psychic
operation a man who has no Psychic Faculties whatever is useless; he
will not know whether he has succeeded or not. He is looking for
things with his physical eye, but we are doing things that are not vis
ible to the physical eye. If he does not see things he concludes
there is nothing to see, but we say you do not see things because they
are not visible, but that does not mean that nothing has been accom
plished.
There is no question whatever but that Spiritualists
are far more adept at evoking Visible Appearances than is the Occult
ist, for the latter Having the Psychic Senses developed, does not
trouble to make his phenomena visible on the Physical Plane, but
usually rises in consciousness to a subtler Plane and works thereon.
Therefore only those who can accompany him hither can participate in
his experiment.
Many, after an Occult Operation will say, ”1 saw nothing
and felt nothing, save perhaps a certain breathlessness, and diffi
culty in balancing, but from that moment my life began to change.”
Nowr it is obvious you cannot change a man’s life unless his Karma is
ripe for the change, for if you interfere with Karma arbitrarily
either the resistance it offers is so great that you are ^hwarted, or
the upheavel is so great as to be destructive. It is not possible to
invoke a Cosmic Force into a Soul unless that Soul is in a condition
to receive it. If you bring a powerful Cosmic Force to bear upon a
man who is not properly prepared, you are more likely to harm him
than to enlighten him. It follows, therefore, that when the Student
asks to see practical Occultism vie reply, ”We cannot show you this
until you have worked up to the grade at which it is done, or if we
did show, either you would prevent our experiment from coming off, or
we would subject you to a severe Psychic Shock» You may be prepared
to take the risk, but we, knowing the possibilities, are not.”
Now as for the benefits that might accrue, we reply in
the words of one who has a very good reason to know whereof he spoke,
”Tho one rose from the dead, they would not believe.” A man convinced
against his will is of the same opinion still.
As to the particular propaganda of the Western Tra
ditions, we of course, do advertise some, and make our work known, in
order to set up a Sign Post for those who are seeking. We do not re
ly upon these means to'bring us our students; those who need what we
have to give can be picked up on the Inner Planes. The Physical Ma
chinery is only the outward, visible sign of inward and Spiritual work
but it does not make it possible for people to find the Path at a
lower grade of Psychic Development than they would otherwise be able
to. Those who are Psychic can pick up the Trail on the Inner Planes
and follow it Psychically, until they are brought into contact with
us. But to do such a thing the Seeker needs to have a certain stage
of Psychic Development, so that he can make definite Astral Journeys,
but when we maintain the outer Sign Posts as well, it is only neces
sary for the Seeker to have a certain amount of Intuition to enable
him to know whether this is the thing he is seeking or not, and con
sequently he can make contact with Occult Work at a much earlier
stage of his development than would otherwise be possible.
I am utilizing this period to thus chat with you and
bring out several points that are frequently asked, so that I may
explain them in detail. I do not want the heavier lessons to come
too close together, for I want you to have plenty of time to review,
analyze and think over each of them, and so they will be interspersed
with lighter discussions.

Beloved Comoanion:
In our work thus far, I have stressed repeatedly, the
value of visualizing a picture, and concentrating upon it, until it
becomes real. This process has much more power than is generally
realized, and I want to discuss the principle with you at this time.
All the new thought movements are built upon this principle of the
potency of the Objectified Image, but of this matter they have but a
small amount of knowledge, discovered by experience, and with no Phil
osophy behind it; - but for the Adept, the Magus of Power, this Image
making is one of the chief instruments in his laboratory, and he uses
it according to definite and well understood Laws. These, I want to
consider in order that they may be thoroughly understood, and I am
going to use as an illustration, the work which I have given you fre
quently, the visualizing of the Master Jesus, as I have told you to
build it and objectify it.
Now in such a meditation as Jesus as the Risen Christ,
we formulate a clear mental picture of the Master after His Resurrec
tion, perhaps even bearing the wounds of the Cross, as He appeared to
the Disciples on the banks of the Sea of Galilee. You are to picture
Him as clearly as you can, using for the material for your Image, any
sacred picture that appeals to you, and in particular in the creation,
you try to see the light.and character in the eyes as you look into
them. At the same time, you invoke Him with a strong inward calling,
trying to draw Him to you by your desire, and making the mind quiet
and still, listening with the Inner Ear for His Coming.
If you are successful in your formulation, you will
experience an indescribable sense of His Presence, the real Spiritual
Power, stirring your Heart, and quickening your whole Being.
In performing this operation you are under no delusion
as to any objective evocation of the Spirit of the Master to Visible
Appearance. Possible as this is, with the Angelic Formulae as they
have been given to you, it is not possible with the Christ of the Rays,
yet this Image can be made a channel of Spiritual Power if with strong
desire and great reverence in your heart, you call upon Him to project
a Ray of His Consciousness that it may indwell. You do not, of course,
believe that the Mas tex* Himself appears to you, when this Image takes
on the semblance of life to your subjective eye, but you do believe
and know that the influence He is forever radiating out upon the world
enfolds this Image and that by this means, you gather this Force into
a Ray, and concentrate it as light is concentrated thru a lens.
Whoever tries this experiment under the right conditions,
and these must include a very real love and reverence for the Master,
a keen desire for His Presence, will find that something does
unquestionably occur within the Inner Consciousness. Power touches
him and abides upon him, for him the influence does not fade with the
fading of the Vision, but remains with him, - it may be for days and
it may be for the remainder of his life. It is indeed a strange and
marvelous experience of the Unseen, when life looks out of the eyes at
you, and the Image steadies and objectifies, and becomes independent
of your Will and your Imagination. As that Image seems to you to take
on objective life, and the influence flows out upon you, it has become
Pa Channel for something more than your own desires and emotions, and
you receive out of the operation, far more than you have nut into it.
Now, the question arises, ’’Are we justified in such use
of the Image making faculty of the Mind?" Justification is to be found
in its results. If, from such an operation, -we rise up with renewed
hope and strength, if our faith is made a living thing and our lives
are filled with Spiritual Power, surely the experiment is justified.
It may have in it intrinsically, but little more than Coue’s "Every day
in every way I am better and better", yet it. is effectual because it
is based upon certain fundamental properties of the human mind, which,
tho little understood, are exceedingly potent and certain in their
action. These powers of mind are used empirically by all Faith
Healers.
It is in these deliberately formulated Cosmic Images,
into which Power is invoked that we have something much more potent
than the mental pictures which students of New Thought and kindred
systems are taught to formulate. For the Initiate, the Magus, does
not formulate any arbitrary Image of the fancy but builds up a replica
off what is called a Cosmic Thought Form, an Image which has been
constructed in the immemorial past, and that lives on in the Akasa. It
is this Akashic Image which is the prototype of his mental picture, and
in these Akashic Images, psychic force of many kinds and degrees is
stored. This Force ensouls the Subjective Image, built by the
Imagination of the Adept, and causes it to take up an independent
existence. It is rare for an Image of the imagination to be externa
lized unless this is done, for to externalize the works of our private
imagination, we have to project something of our own life into them,
and this can only be done under great emotional pressure or by the
concentration of a degree rarely to be met with, tho the Magician
develops the power.
The knowledge of these Cosmic Prototypes and their
formulation is among the secrets of Occultism, and are seldom, if ever,
revealed. Each Organization, if it be a true Organization of the
Esoteric Schools of the Inner Planes, has its own Archetype and these
are among its most important Arcana5 among the Western Traditions,
they are largely Christian in concept, but there are also, of course,
with ■ other organizations, the Gods of Ancient Times and the very
potent Occult Method of the Assumption of the God Form which I have
given you, is based upon this Principle. However, in the Rites of the
Master Jesus, you do not proceed to use the Assumption of the God Form,
for we hold that the Power invoked by His Name is too purely Spiritual
to find its Channel thru any Human Consciousness, however highly
trained. There is much of this concept however, to be traced in the
Catholic conception of Priesthood.
It is enough for us, however, if we attain the exaltation
of consciousness which this method gives. In this sense, every man
and woman is a Priest as Luther said, and each brings thru his quota
of power and contributes it to the pooled emotions of the Group Mind of
the congregation, and it is this which makes a true Service such a
powerful, psychological demonstration, and in this atmosphere, individ
ual minds are temporarily exalted, and are capable of realization that
would entirely elude them in their more ordinary state.
Now, I am going into this with a great deal of detail,
because if the psychological basis of the method I have outlined be
understood, and you realize that it is a method of handling the mind,
a gymnastic of consciousness, you will be able to use it without danger
of abusing it, for you will not be hallucinated by your own Images and
able to use them as lenses, to enable you. to focus Forces and bend them
to your use.
As we go on and on with the higher work, you will under
stand this, for if you utilise this method, to make an Image of Pan,
you will get the odor of the Goat, if you use it to make an Image of
Thoth, you will feel the wisdom of Egypt, when you use it to construct
a mental picture of the Master Jesus, you feel in precisely the same
way, all that has gone for the making of the New Testament. In very
Truth, you walk with Him in Galilee and feel His influence. This
influence can be so potent that it will change your whole life and heal
you of all your infirmities. It can even produce the phenomena of
instantaneous conversion. Great powers are hidden in this method, both
for good and evil, for if it is used, for unworthy ends, such as the
objectification of an unsanctified desire, you do undoubtedly work your
own undoing, but when used in the picturing of the Master Jesus, nothing
but Good can come to you, for in Him there is nothing but Good, and
that Good so far transcends our realization of the possibilities of
Good, that if you allow it to do so, it will, by its subtile influence,
extend your realization and purify your nature as well as exalt your
Consciousness.
Now, here is another point. Those who are accustomed to
the use of this method, learn many things by experience. They soon
find that if their mood is un-Christlike, the Image will not form, or
that when it does form if they are persistently unrepentant, it looks
at them with reproach in its eyes, and however hard they may try to
build a harmonious Image, as long as they are in that mood, and they
are unrepentant and will not right the wrong, the Image will continue
to gaze at them with sorrow and forbid them to draw near. This Image
has been constructed by countless generations of devout Christians, and
it has a life of its own, and we cannot deal with it arbitrarily by
any means.
Likewise, in times of great stress, those accustomed to
its use, may find that the Image formulates itself with an extraordinary
semblance of objectivity. Who shall say what takes place when this
occurs? It is some instinctive act of the Subconscious Mind, or some
Power Beyond, reaching down thru the accustomed Channels, called forth
by the invitation of the Soul. Nevertheless, we know that the method
is effectual, and therefore, we use it. There never has been any harm
or mental unbalance from its use for the formulation of the Image of
the Master, so long as its modus operand! is clearly understood, and it
is realized that we are not using a Spiritual method or even a Psychic
method, but a Psychological method, and that which we are invoking, is
an image of our own making, but nevertheless, the nature of the Invisi
ble Universe being what it is, we have by this means, laid our fingers
upon the control levers of Spiritual Force, and can call it down into
our Souls.
And now, you realize something of the implication of the
words, and the Service which I gave to you, "That which we are about to
do, may it be potent in Spiritual Power.” Having made your Thought
Form into a Pictorial Image to the best of your, ability, having
visualized the Master with the most graphic detail of representation
that the imagination can supply, having lifted up your heart in love
designed to be, you proceed boldly with your request, your work, and
proceed to do those things ”as if" that which you had Invoked had
actually come about and the Master Jesus were indeed pouring out upon
you a Ray of Power as a definite shaft of light. It is this "as if"
which is the critical point in any magical operation. If the operator
proceeds in the same Spirit as the reported last words of the Atheist,
"Oh God, (if there is a God) save my Soul (if I have a Soul)", he will
never get very far with the practical operations of Occultism and
Magic. He must have the courage of his convictions and give himself
up boldly to be the instrument of the Forces he has invoked, relying
upon them to bring about the transition from fantasy to fact. If he
proceeds to play the part he has assigned himself as if it were an
Actuality, he will find, provided the Force he has invoked is a
genuine Force and the Pictorial Image he has made is a suitable one,
that the imagination has become Actuality and that the influences
flowing into him and emanating from him, are a very real thing indeed,
that he himself is permanently enriched by the experience, and if he is
working with or for others, that those in whose presence he is working
the operation will be aware with varying degrees of clarity, of what
is happening.

THE MYSTIC BROTHERHOOD Lecture 145. - Page 1
Beloved Companion:
While you are practicing with the various invocations
and visions, the ones of materialization which have been given to you,
I am going to talk to you on various subjects, both to allow time for
the practice work which is necessary, and that you may have presented
to you, various points, the clear understanding of which is necessary
in the higher work. In all Magical work, as we start developing the
Super-Consciousness, we also stir up the Subconsciousness, because the
two are so closely connected. As all the Primitive Instincts and
Elemental things are in the Subconscious, there is a very good reason
why Purification of the Character, and Equilibrium are required. If a
person had no Spiritual Ideals of Self Control, and the Door was opened
by Initiation, or any other means, to a great inflow of Spiritual
Force the Force might run downward and manifest in the lower Levels of
the Individuality in an unbalanced way, instead of being under the
control of the Higher Self.
Initiation is often considered as a Second Resurrection.
As the Consciousness is shifted to the Higher Self, the desires of the
Individuality no longer have the domination. The Individuality is a
servant of the Higher Self, instead of the other way about, as is
usual. At some point on the Path, before Initiation, we have to come to
the Cross of Sacrifice. Personal desires must be crucified, not that
there is anything wrong with an Individuality, as such, but only that
we cannot serve two Masters, - we have to choose one or the other. The
principle is illustrated by the story of the pearl of great price. This
story, if rightly understood, is a story of the transmutation of
values, not of loss, because after death comes resurrection. But if we
want to go on, we must decide which we will choose. The Jews decided
exactly the opposite way to that of the Initiate. They metaphorically
killed their Higher Self in the Master Jesus, and chose to keep their
lower self, when they said nNot this Man, but Barabbas.” It was just
the opposite of the merchant who sold all he had in exchange for the
Pearl; and it was probably very hard for him at the time because he may
have had things he had to sacrifice because he could not have both. The
story of the rich young ruler illustrates the point. In fact, the
Gospels are full of things about Initiation, but the Master Jesus never
said that the things of the Individuality were evil, only that we cannot
give our whole heart and mind in two directions at once. The things of
the Individuality are passing, and really matter the least of the two.
You have been told that an Initiate is a living dead man. He is still
in his body and Individuality because they are useful to him. for the
time being,but he is just as free of them as if he had died. He is in
them, but not of them.
On the Path of Initiation, we are not brought up against
the idea of sacrifice suddenly. We have it from the very beginning and
in due time we get used to it in lesser ways first. Our values change a
good deal as we learn ; we grow out of things and ideas - even in ordin
ary life people do this, and on the Path our values change much faster
and more dramatically because we are travelling much faster. Rather, it
is more like discovering in rapid succession, the things we were driving
at blindly all the time, but have not realized. Of course, there is a
great deal about Initiation that cannot be revealed until each achieves
a
Initiation, but you know that in all the old Initiation Rituals of
the Mysteries, Death and Burial were part of the Symbolism
enacted by the Candidates, followed by the Illumination, Upliftment and
Resurrection of the Consciousness into the Higher Self. We are told
that it means laying down everything the Individuality sets store by,
as far as may be required, on the Altar of Sacrifice; but when we
have risen into the light of the Higher Consciousness, and our mind
is illumined by that light, we can take up those things again on a
higher arc, because then we shall use them in their proper way, without
being enslaved by them, or in any way tied to them. The right powers
of the Individuality and the mind will thus be made stronger, tho
purified, not done away with. This is one of the differences between
Exoteric and Esoteric Religion. 'What religious people call conver
sion is said to be a form of Initiation, but looking at the usual
results of it, this is rather hard to understand. They seem to try
to kill the Individuality and mind for all time and never take it up %
again in any arc at all. They leave out three-quarters of life
altogether, and seem as often to become bigoted and condemning, and
far less like the character of the Master than many of those who do
not profess any special religion.
Initiation is also compared to a rebirth, the divine
part of ns being reborn from the prison of the earthly part. All the
old mysteries taught that man is a being of two natures, one divine and
the other material, and of the earth, the one entombed in the other.
The Candidates of the Orphic Mysteries had to say ”1 am a Child of
Earth and Starry Heaven.’’ This corresponds to what we would call the
Higher and Lower Self. There are two ways out of this, - one by the
slow course of evolution and endless incarnation, the way pursued un
consciously by everyone; the other a conscious short cut, the difficult
one, by way of Initiation, the divine part being reborn out of the
limitations of the earthly one. Conversation between the Master Jesus
and Nicodemus refers to this. This is very much the same idea as
Resurrection. Birth and Death, with Regeneration and Resurrection are
much the same things, looked at from opposite ends. The Cross is the
Symbol of the first two, and the Chalice of the second two. On the
Caballistic Tree of Life, the Symbol of the Cross is assigned to
Tiphareth which stands for the mind, or will of man, where everything
centers. Regeneration conveys the idea of a consciousness being
transferred from the Lower to the Higher Self while still remaining in
the body. It is the opposite of physical generation. The latter calls
Spirit into matter and confines it in its limitations. Regeneration
frees it from these again. This is illustrated in the Glyph of
Caduceus, the dark Serpent represents the descent of man into matter.
This is not an evil but in order that man might rise again with full
experience and knowledge of all the Planes, and in the end be higher
than the Angels in consequence. The Angels have never so descended to
the Physical Plane and therefore, altho perfected on their own levels,
they have never known the sorrow of earth, and man in the end, will be
greater than they. The White Serpent represents the Rise of Spirit
out of matter by way of Initiation on the Path, and it is necessary to
descend completely into matter before the Path of ascent is started
again. We need not, necessarily all in one life, have a thorough
experience of ordinary earth life and the things we can learn only in
it/ we may not turn back before we have passed the Nadir. This is one
of the reasons why Initiation is not proclaimed publicly as is Exoteric
Religion.
Beloved Companion;
Tonight I want to go back and consider the Three Super-
nals of the Sephirothic Tree of Life. You remember that we considered
in outline the development of the three first Divine Emanations3 and
now I want to go into a deeper insight into their nature and signif
icance , so you can study them in relation to each other. This is the
only way to study the Sephiroth, for a single Sephira, taken by itself,
is barren of significance. The Tree of Life is essentially a scheme
of relationships, stresses and reflections.
The Rabbinical Books apply many curious appelations to
the Sephiroth, and we learn much from considering these, for every word
of these books has a weighty significance, and none are used lightly
for the sake of idle, poetic imagery. All are as precise as Scientific
Terms, which in fact, is what they are.
The meaning of the word, Kether, as I have already
noted, is "Crown.” Chokmah means "VJisdom,” and Binah means ’’Under
standing,” but pendant to these two latter Sephiroth is a curious and
mysterious third, which is never represented in the Glyph of the Tree.
This is the Invisible Sephiroth, Daath, Knowledge, and it is said to
be formed out of the conjunction of Chokmah and Binah, and is situated
astride the Abyss. Crowley tells us that Daath is in another dimen
sion to the other Sephiroth, and forms the Apex of a Pyramid, of which
Kether, Chokmah and Binah form the three basic angles. To me Daath
presents the idea of Realization and of Consciousness.
Now let us elucidate the three Supernals according 'to
the method of the Mystical Caballah, which consists in filling the
mind with all the correspondences of Symbols assigned thereto, and
letting contemplation work them out for you.
It will be observed that these three, and their Mys
terious Fourth, all contain Symbolism relating to the Head, which in
the Archetypal Man represents the highest level of Consciousness. When
we seek in the Rabbinical Literature to see what further names may
have been applied to them, we find yet another Head Symbolism applied
to Kether. This, altho not specifically referred to them, may be
taken to embrace the other two Supernals also, for they are Aspects
of Kether on a Lower Plane.
The Rabbis called Kether, amongst other Titles which we
need not consider now, Arik Antin, the Vast Continent, the White Head,
the Head Which is Not; the Magical Symbol of Kether, according to
Crowley, is an Ancient Bearded King, seen in Profile. MacGregor
Mather says ’’The Symbolism of the Vast Countenance is that of a
Profile, in which one side only of the Countenance is seen, or as it
is said in the Caballah, ’In Him is all Right Side.”' The Left Side,
being turned toward the Unmanifest, is for us like the dark side of
the Moon.
But Kether is primarily the Crown; now the Crown is not
the Head, but rests upon it and above it. Therefore, Kether cannot
be Consciousness, but the raw material of Consciousness, when
considered Microcosmically, and the raw material of Existence, when
considered Maerocosmically. For there is this two-fold way of consid
ering the three, as we have already noted. It can be regarded as the
Universe, and as the Soul of Man, and these two aspects throw light
upon each other. In the words of The Emerald Tablet of Hermes, "As
above so below.”
Kether differentiates into Chokmah and Binah before it

achieves phenomenal existence, and these two are called by the
Caballist, Abba, the Supernal Father, and Ama, the Supernal Mother»
Binah is also called the Great Sea, and Shabathai, the Sphere of Sat
urn» Now you will find as we go on that the Sephiroth are called
successively the "Spheres of the Planets," but Binah is the first of
the Emanations to be so assigned. Kether is called the first
Whirlings, and Chokmah the Sphere of the Zodiac.
Now Saturn is the Father of the Gods 5 he is the greatest
of the old Gods that were the Predecessors of the Olympus, over which
Jupiter ruled. In the Secret Titles, attributed to the Tarot Cards,
the Path of Saturn is called, according to Crowley, the Great One of
the Night of Time.
We have then Kether, differentiating into an active
male Potency, Chokmah, and a passive female Potency, Binah, and these
are placed at 'the head of the two side columns formed by the vertical
alignment of the Sephiroth, in their spacing on the Tree of Life.
These two Columns are called, - the Left-Hand one, under Binah, Sever
ity, and the Right-Hand one, Chokmah, Mercy, and the Middle one, under
Kether, Mildness, and it is said to be the Column of Equilibrium.
These two side Columns are two Pillars that stand at the entrance to
King Solomon’s Temple, and are represented in all Lodges of the Mys
teries. The Candidate himself, when he stands between them, is the
Middle Pillar of Equilibrium.
Here we meet with the idea put forth by Madam Blavatsky,
Dthat there can be no manifestation without differentiation into the
pairs of Opposites. Kether differentiates its two aspects as Chokmah
and Binah, and Manifestation is in Being. Now in this Supernal
Triangle, The Head Which Is Not, the Father and the Mother, we have
the root concept of our Cosmogony, and we shall return to it again and
again, under innumerable aspects, and each time I return to it, you
will receive Illumination. These earlier discussions do not attempt
to deal with any of the subjects exhaustively, for reasons already
noted, and it is necessary to accumulate Mental Furniture of Facts,
to enable you to appreciate the significance of a more detailed dis
cussion; we are at the present moment engaged in assembling this
furniture. In due course we shall begin to arrange it into a House
of Life and study it in detail.
Binah, the Superior Mother, (as distinguished from
Malkuth, the Inferior Mother, the Bride of Microprosopos , the Isis of
Nature, the Tenth Sephiroth) is two-sided, and these aspects are dis
tinguished as Ama, the Dark Sterile Mother, and Aima, the Bright,
Fertile Mother. We have already noted that she is called the Great
Sea, Marah, which not only means bitter, but is also the Root of
Mary, and here we meet again the idea of the Mother, at first Virgin,
and then with child, by the Holy Spirit.
By the Association of Binah with the Sea, we are
reminded that Life'had its Primordial beginning in the Waters. From
the Sea arose Venus, the Archetypal ’Woman. The association of Saturn
suggests the idea of Primordial Age, "Before the Gods that made the
bGods had drunk at eve their fill." It suggests the most Ancient Rock,
"Within the shady stillness of the Vale sat Grey-Haired Saturn, quiet
as a stone."
Max Heindel speaks of the Lords of Form, as among the
earliest phases of Evolution, and an, as yet unpublished, inspirational
B work; the Cosmic Doctrine speaks of the Lords of Form as the Laws of
Geology»
Considering again the Symbolism of the two lateral
columns of the. Tree, we see Chokmah and Binah as Force and Form, the
■ two Units of Manifestation»
It would not profit much to go deeply into the endless
ramifications of this Symbolism at present, for it is carrying us be
yond the three Sephiroth we have already studied. But let us consider
further, the mysterious Daath, which never appears on the Tree, and to
which no Deity name or Angelic Host is assigned, and which has no mun
dane symbol, in Planet or Element, as have all the other Stations on
the Tree.
Daath is produced by the conjunction of Chokmah and
Binah, as has already been noted. The Supernal Father, Abba, marries
the Supernal Mother, Aima, and Daath is the issue. Now Daath is called
some curious things by the Caballah. For instance, in "The Book of the
Concealed Mystery," Mathers’ (English translation from the Latin trans
lation of Von Rosenroth) it says, "For Father and Mother are perpet
ually conjoined in Yesod, the Foundation (the 9th Sephira)but concealed
under the Mystery of Daath or Knowledge." And in verse 40 we read con
cerning Daath, "The man that shall say ’I am the Lord’ he descendeth;
Yod (The tenth letter of the Hebrew Alphabet) is the Foundation of
the Knowledge of the Father, but all things are called Byodo. That
is, all things are applied to Yod concerning which this discourse is;
all things cohere in the Tongue which is concealed in the Mother,
that is, thru Daath, or Knowledge, whereby Wisdom is combined with
Understanding, and the Beautiful Path (Tiphareth, the 6th Sephiroth)
with His Bride, the Queen, (Malkuth, the 10th Sephiroth) and this
is the concealed idea or Soul pervading the whole Emanation. Since
it is open for that which proceedeth from itself, that is, Daath is
itself the Beautiful Path, but also the Inner, whereto Moses referred,
and- that Path lies hidden within the Mother, and is the Medium of its
conjunction." When it is noted that Yod is identical with Lingam,
in the Hindu System, and that Kether, Daath and the Beautiful Path,
the 6th Sephiroth, are in a line on the middle Pillar of the Tree,
which equates with the spine in man, the Microcosm, and that is
coiled in Yesod also on the Middle Pillar, we shall see that we have
here an important Key for those who are equipped to use it.
In the greater Holy Assembly, (Mathers' translation),
we read concerning the Head of Microprosopos, whose whole body is
being taken as a Glyph of the Cosmos, "From the Third Cavity there
goes forth a thousand times a thousand Conclaves and Assemblies,
Wherein Daath, Knowledge, is contained and dwelleth, and the hollow
place of this Cavity is between the other two Cavities, and all these
Conclaves are filled from either side." This is that which is
written in Proverbs 2;4, "And in Knowledge (Daath) shall the Con
claves be filled." And those three are expanded over the whole body,
on this side, and on that, and with them does the whole body cohere,
and the body is contained by them on every side, and thru the whole
body are they expanded and diffused.
When it is recalled that Daath, is situated at the
point where the Abyss bisects the middle Pillar, and that up the
Middle Pillar lies the Path of the Arrow, the way by which Conscious
ness goes when the Psychic rises on the Planes, and that here also
is Kundalini, we say that in Daath is the secret of both Generation
and Regeneration, the Key to the manifestation of all things, thru
the differentiations, the pairs of Opposites, and their Union in a
Third. It is thus that the Tree unfolds its Secret to the Caballist.

Beloved Companion:
I trust that in the 'work which has come to you, you have
been duly impressed with the saying "Enflame thyself in Praying” - the
whole secret invocatioxi lies in those few 'words. . The exact methods are
of relatively little importance; there are a hundred different ways of
attaining the end, but the Mind itself must be so Exalted that it loses
Consciousness of Self. One must literally work themselves up to a
created frenzy, if they are to be successful. Inhibition is no longer
possible, or even thinkable, and the whole being of the Magician is
irresistably flung forth and in the blinding light, midst the roar of
ten thousand Thunders, the Union of the God and man is consummated.
You should by this time be well along with the practice
of rising on the Planes according to the method which you have been
given, and should be able to limit your raising to the particular Plane
of the Symbol whose God you are desirous of invoking. You should by
this time, have acquired a fair fluency in composing a Mantra suitable
to that God. Of course, always remember, that if there is failure on
the part of the Gods to respond, or if the Spirits are recalcitrant
and refuse to appear that there may be a reason. You have not had the
work with the Evil Spirits, but in the case of the Gods, remember that
Ishmael will not readily appeal’ when Jupiter is below the horizon. It
is easier if He is rising, or in the Mid-Heaven. Remember that it
is necessary to fill the Heart and Mind with the proper basis for
manifestation, the higher the nature of the God, the more true this is.
The Holy Guardian Angel of course, has always the necessary basis.- His
manifestations depend solely upon the readiness of the Aspirant and
the Magical Ceremonies which you use, as invocations, are merely
intended to prepare you, as the Aspirant, not in any way, to attract
or influence the Guardian Angel. It is His constant and eternal Will
to become one with the Aspirant. The moment the conditions of the
latter make it possible, the union is consummated, thus this work is
given you for the purpose of preparing you.
But. I do want to stress again the necessity of practice,
especially of the rising on the Planes, for you must develop the
Astral Body until it is just as real to you as your Physical Body. You
must make it, by practice and training, able to travel to any desired
Symbol, and also train it to perform the necessary Rites and Invo
cations. In other words, it must be educated. Ultimately, the re
lation of that body with your own must be exceedingly intimate; before
this harmonizing takes, place, you should begin by a careful differen
tiation. The first thing to do, therefore, as I told you in that par
ticular lesson, is to get the psychic body outside of your own. With
out confusing the two, you begin by imagining a shape resembling your
self standing in front of you as I told you. Do not say that it is
only Imagination. The time to test that is later on, when you have
secured a fairly clear mental image of such a body. Try to imagine
how your own body would look if you were standing in its’ place. Try
to transfer your Consciousness to the Astral Body. Your own body has
its eyes shut, use the eyes-of the Astral Body to describe the objects
in the room behind you. Don’t allow antagonistic thoughts to creep in
to your mind, such as for instance, "It is only an effort of Subcon
scious Memory" - all of these thoughts are lain aside until the proper
time for testing has come.
Then, as I told you before, as soon as you feel more or

less at home in the Ethereal body, let it rise in the air. Keep on
feeling the sense of rising, keep on looking about you as you rise,
until you see landscapes and beings of the Astral Plane. Such have a
quality all their own, they are not like material things, they are not
like Mental Pictures, they will seem to lie between the two. When
your practice has made you adept, so that in the course of an hour’s
journey, you can feel assured of having a fairly eventful period, turn
your attention to reaching a definite place on the Astral Plane.
Invoke Jupiter, or for example, invoke Mercury. Examine carefully your
record of the resulting vision. Discover whether the symbols which
you have seen in your picture, correspond to the conventional symbols
and ideas affiliated with Mercury. You must remember that testing of
the Spirits after the Vision, is a very important branch of the whole
subject of Magic. Without it, you are inevitably lost in delusion.
Now I want to stress another point. In speaking of
this matter of the Astral Body rising up the Planes, we are confusing
two methods, we are confusing the projection method with the true
rising of consciousness up the Planes; they are not differentiated in
the terms heretofore, but now, after you have gone this far and have
succeeded in your practice work, with the projection of the Psychic
Body with the Consciousness in it, up the Planes, we can distinguish
what is really a true rising on the Planes. In other words, raising
Consciousness without raising the Astral Body. After you have prac
ticed, and are able to slip in and out of your Astral Body with the
utmost ease and assurance, it will then be no longer necessary for you
to use your Astral Body to be sent far off. Sitting right in your
chair in your Sanctum, and without moving at all, you will be able to
attune the eyes and ears as simply as a man with a microscope can
transfer his complete attention from one eye to the other. (This
correlates in a way, with what is termed the Astral.) This is truly
raising Consciousness up the Planes, and the former method is rising
up the planes thru the projection of the Astral Body. Try this latter
method first, until you are thoroughly proficient.
Now, if you have been faithful in the visualizing of
your Sanctum and have continued to practice, creating it over and
over, frequently going into it, utilizing it, you will find now that
you have accomplished another step. You have created a Temple which
actually exists upon the Astral Plane, and in some of your journeys
in the Astral Body up the Planes, you can visit it; while such forms
are phantasmal and fleeting, those forms which are definitely attached
to the Material possess enormous Powers of Resistance.
So, you see in summing up the work thus far, the very
first task is to separate the Astral Body from the Physical Body and
learn to do it readily. The second is to develop the Powers of the
Astral Body by training it and educating it, particularly with regard
to Sight, Travel and Interpretation. Then the third is to unify the
two Bodies without confusing them. When you have done this, you are
fitted to deal with the Invisible Realms. It is only a matter of
practice, and perseverance, just as you would practice the fingering
exercises on the piano, and in spite of the apparent hopelessness of
the task in the beginning, you gradually acquire facility.
I want you, therefore, to undertake a regular series of
experiments} in the projection of the Psychic Body and rising in it up

the Planes, in order that you may familiarize yourself with the various
D
Sub-Planes of the Astral, learning also something of the Inner Meaning
of each. I do not want you to practice to exhaustion, or to the
detriment of those problems and affairs which are your chief interests,
in thi§ Incarnation, but you must acquire this Power of rising. Then,
you must be able to rise to any particular Sub-Plane which may be
necessary for the purpose of visitation, or exploration. You simply
must go on rising on the Planes every day of your life, year after
year. You are not to be disheartened by failure, or too much
encouraged by success. VJhat you are doing will be of real value to
you in the end, it will aid you in developing character and in creating
a Karma which will give you the Power to do your Will. In the matter
of the Sub-Planes, of which I spoke briefly, you will recognize many
as you contact them; there is the Plane of Magic, which is the Home of
the Egyptian Gods, there is the Alchemical Plane or Sub-Plane, whose
Symbols are those of Gardens, Unusual Symbols, Hieroglyph Animals, but
with a peculiar quality which enables you to recognize them readily.
There are also Sub-Planes corresponding to the various Religions,
present and past, which I have spoken of before in my description of
Storage Batteries of Power, - so you see, it is of the utmost impor
tance that you are able to find your way to any desired Plane and
operate therein, as its’ Ruler. Eventually, of course, you will be
able to pass clear thru the Astral, Mental and on to the Spiritual
Plane, but remember that it requires a great Development of the Body of
Light and an intense unification of the highest Spiritual Constituents
of Man, before he can pierce the Veil, and it is in this work of Magic
that there is found the best preparation possible.
And now, just one thing more, while we are on this
review, and that is the matter of the work which you were given, the
contact with, this attained, and the knowledge and conversations with,
the Guardian Angel, the Adept is possessed of all that he can possibly
need, and it goes without saying that until the Magician has attained
the Knowledge and Conversation of the Holy Guardian Angel, he is
liable to endless deceptions. One must, therefore, be prepared for
disappointment at the various stages, until finally one attains to this
Conscious Attunement.

Beloved Companion:
Referring briefly to the division of the Sephiroth in
to Four Worlds of the Caballist, these groupings on four Levels or
Worlds, consist of Atziluth, which is the highest, the Archetypal
World, consisting of Kether only. The second Division, Briah, called
the Creative World, consists of Chokmah and Binah, which are the Su
pernals Abba and Alma, Father and Mother. While the third Level is
that of Yetzirah, the Formative World, consisting of the six Central
Sephiroth; that is Chesed, Geburah, Tiphareth, Netzach, Hod and Yesod.
The Fourth World is Assiah, the Material World, represented by Malkuth.
You may take your chart and draw four parallel lines across the Tree,
labelling the Divisions by the Titles of these four Levels, and then
study it in connection with the lesson for this week, noting the form
of Power and the work done in each division as you judge it from the
Nature of the Sephiroth it contains.
This method of classifying the Sephiroth is much em
ployed in Caballistic Thought, and of great value in studying Evolution.
We must remember, however, that the Tree is not an arbitrary method of
classification, and that because a thing is classified under one head,
in one system, does not mean that it cannot equally and properly be
classified under another head, in another system. The reappearance of
the same Symbol in a different sphere often affords valuable clues.
There is a method of classification in which the Ten
Holy Sephiroth are considered as appearing in each Caballistic World,
upon another Arc, or Level of Manifestation, so that just as Ain Soph
Aur, the Limitless Light of the Unmanifest, concentrated a point which
was Kether and the Emanations worked down thru increasing Grades of
Density to Malkuth, so the Malkuth of Atziluth is conceived of as giv
ing rise to the Kether of Briah, and so on consecutively down the
Planes. The Malkuth of Briah, giving rise to the Kether of Yetzirah,
and the Malkuth of Yetzirah giving rise to the Kether of Assiah, and
the Malkuth of Assiah, in its lowest aspect, abutting upon the Demonic
Kingdom, which is, as you see, but sub-dividing each of the Four
Worlds, into ten Sub-Divisions, the Lowest of each giving rise to the
Highest of the next succeeding World.
It is Atziluth, however, which is considered the natural
sphere of the Sephiroth as such, and for this reason it is called the
World of Emanation. It is here, and here only, that God acts directly,
and not thru His Ministers. In Briah He acts thru Meditation of the
Arch Angels; in Yetzirah thru the Angelic Order, (The Angels are the
Messengers and express the Will of God), and in Assiah thru those
Centers which have been named the Mundane Chakras, the Planets,
Elements and Signs of the Zodiac.
I want you to meditate upo.i what I have just said very
carefully, for much Illumination will come to you, as you study over
the implication and suggestions implied in it.
We have then, in these four Sets of Symbols, a complete
System of Notation, for expressing the Mode of Function of any given
Power, at any given Level, and this system of Notation is the basis
of Ceremonial Magic, with its Names of Power, and also of Talismanic
Magic, and the Tarot System of Divination. It is said, for this
reason, that of the ''Barbarous Names of Evocation," not so much as a
letter may be changed, for these Names are Formulae, based on the He
brew Alphabet, which is the Sacred Language of the West, as Sanskrit
is the Sacred Language of the East, In Hebrew, however, each letter
is also numbered, so that the Names are Numerical Formulae. A most in
tricate System of Metaphysical Mathematics, called Gematria, is based
on this principle.
There are aspects of Gematria, which may be debased and
much is perhaps, Superstition, but the basic idea of the great System
of Cosmic Mathematics unquestionably enshrines great Truths, and
contains great possibilities. Using this System, it is possible to
unravel the relationships of all manner of Cosmic Factors, if the
correct Hebrew spelling of the Names of Power is known, for these
Names were formulated in accordance with the principles of Gematria,
and therefore Gematria supplies the Key to them.
However, at this time, we want to continue this dis
cussion. In the Archetypal World of Atziluth there are assigned to
the Ten Sephiroth ten forms of the Divine Name. Anyone who has read
the Bible cannot fail to observe that God is referred to under diverse
Titles, as the Lord, the Lord God, as the Father, and by other
Appellations. Now these are not literary Devices to avoid needless
repetition, but are exact Metaphysical terms, and according to the
Name used, do we know the aspect of Divine Force in question, and the
Plane on 'which it is functioning. Here again is much food for thought,
and I want you to meditate upon this carefully.
In the LorId of Briah, it is held that the Mighty Arch
Angels carry out the mandates of God, and give them expression, and
assigned to the Sephiroth Stations on the Tree in this World, that is
in this particular Division, are the Names of these Ten Mighty Spirits.
In Yetzirah it is the Choir of Angels, innumerable in their concourse,
who carry out the Divine Command,and these also are assigned to their
Sephirothic Stations, thus enabling us to know their mode and level
of functioning.
In Assiah, as we have already noted, certain natural
Centers of Force are given similar correspondences, the Chakras,
Planets, Elements and Signs of the Zodiac. I will take up all of the
associations as we come to study the Sephiroth in detail. On the
little chart which you have divided into the Four Worlds, you may, on
the outer edge, draw- a complete Tree in each of these Worlds, which
will give you the idea of the Ten Sub-Divisions of each, each being a
complete Tree, but against a background of a portion of the original
Tree.
In this Symbolic rending of the Ten Holy Sephiroth in
the four Worlds, there is another important set of factors to be con
sidered, and these are the four Color Scales, classified by Crowley as
the King Scale, assigned to the Atziluthic World; the Queen Scale,
assigned to the Briahic World; the Emperor Scale, assigned to the
Yetziratic World; and the Empress Scale, assigned to the Assiahic
World.
In case that it may not be readily accessible to you,
I will give you these Color Seales, and you may write the colors in
the proper Sephira of each little Tree, in each of the four Sub-Planes,
or Worlds of the Great Tree.
COLOR CHART
Queen Emperor Empress
White Brilliance White Brilliance White flecked

with gold.
3. Pure soft blue Grey Blue pearl grey White flecked

like mother-of- with red, blue,
pearl. and yellow.
3. Crimson Black Dark brown Grey flecked

with pink.
4. Deep violet Blue Deep purple Deep azure

flecked with
yellow.
5. Orange Scarlet Red Bright Scarlet Red flecked
with black.
6. Clear pink rose Yellow (gold) Rich salmon Gold amber.
7. Amber Emerald Bright yellow Olive flecked
green with gold.
8. Violet purple Orange Red-russet Yellowish brown
flecked with
white.
9. Indigo Violet Very dark nurple Citrine, flecked

with azure.
10.Yellow Citrine, olive, As Queen Scale but Black rayed with

russet and black flecked, with gold. yellow.
(To be continued)

Beloved Companion:
Before commencing the work of this week, read over the
B lesson of last week and then go right on with this. Thus you will
have the proper connection.
This four-fold classification has a far-reaching sig

nificance in all Caballistic matters, and also in Western Magic, which
is largely based upon the Caballah. It is said to be under the presi
dency of the four letters of Tetragrammaton, the Sacred Name, rendered
as Jehovah in Hebrew, which has no vowels in its Alphabet, this word
is spelled JHVH, or according to the Hebrew Names of these letters,
Yod, He, Vau and He, (the He being pronounced Hay; the Vau being
pronounced Vow). The vowels are indicated in Hebrew by points,inserted
into and under the square letters of the Script, ’which is written from
right to left. These vowel points were only introduced at a compara
tively recent date, and the older Hebrew Scripts are unpointed, so that
one cannot see the pronunciation of any proper name for itself, but
must needs to have it communicated to him by someone who knows it. Some
of the texts in Masonry are written in this way, so that they are not
understandable, save to one who has been initiated. The true Mystical
pronunciation of Tetragrammaton is said to be one of the Arcana
Mysteries.
To the four letters of the Name are alloted any four
fold Mystical Classification, and by means of their correspondence we
can trace all manner of relationships, and these are very important in
practical Occultism, as will be seen later.
Four important four-fold Divisions find a place under
them, enabling us to see their relationships amongst themselves. These
are the four Worlds of the Caballist, the four Elements of the
Alchemist, the Four-fold Classification of the Signs of the Zodiac, and
the Planets into Triplicities, applied by the Astrologers, and the four
suits of the Tarot Pack, used in Divination. This four-fold Classifi
cation resembles the Rosetta Stone, which gave the Key to the Egyptian
Hieroglyphs, for on it were the inscriptions in Egyptian and Greek.
Greek being known, it was possible to work out the meaning of the
corresponding Egyptian Hieroglyphs. It is the method of arranging all
these sets of factors on the Tree which gives a real Esoteric clue to
each of these Systems of practical Occultism. ’Without this Key they
have no Philosophical basis, and become matters of Rule of Thumb, and
Superstition. It is for this reason that the Initiated Occultist will
have nothing to do with the uninitiated Fortune Teller, for he knows
that, lacking this Key, the System is valueless, hence the vital impor
tance of the Tree, in Western Occultism.
To understand a Sephira then, we need to know firstly
its primary correspondences in the four Worlds, its secondary corres
pondences in the four Systems of practical Occultism, mentioned above,
and thirdly, any other correspondence we can by any means gather to
gether, in order that the testimony of many witnesses may yield the
Truth. Of this gathering of correspondences there can be no end, for
the whole Cosmos on all its Planes corresponds in endless sequences. We
are constantly adding to our knowledge, if we are good students of Oc
cult Science.
But yet again I must remind you in this connection that
the Caballah is as much a method of using the mind as a system of
Knowledge; if we have the knowledge without having acquired the Cabal-

listic technique of Mentation, it is of little value to us. In fact,
we might go so far as to say that it is not possible to acquire any
great degree of knowledge until the technique of the mind has been
mastered, for it is not the Conscious Mind to which the Tree appeals,
but Subconsciousness, for the logical method of the Caballah is the
logical method of Dream Association, but in.the case of the Caballah
the Dreamer is the Racial Subconsciousness, the Over Soul of the
People, the Earth Spirit; into communication with this Earth Soul, the
Adept enters by means of Meditation on the prescribed Symbols. This is
the real import of the Tree and its correspondences.
The highest of the Four Worlds, Atziluth, the Plane of
pure Deity, is called by the Caballist the Archetypal World. It is
also called, in the translation of MacGregor Mathers, the Intellectual
World. This term is misleading; it is only intellectual as we commonly
understand the word, as related to the mind, the rational Intellect,
insofar as it is a realm of Archetypal Ideas. But these ideas are en
tirely abstract, and are conceived by a function of Consciousness quite
outside of the range of Mind as we know it. Therefore to call this
level the World is to mislead one, unless at the same time we say that
by Intellect we mean something quite different than what the Dictionary
defines. This is a rather poor way of expressing ideas; it is far
better to coin a new term, with precise meaning than to use an old one
in a misleading sense, especially as in the case of Atziluth there is
an excellent term already in use, that is the Archetypal World, which
exactly describes it.
The Atziluthic World is said by the Caballist to be un
der the presidency of the Yod of the Sacred Number of Tetragrammaton.
We may justly deduce from this that in any other four-fold System what
ever is said to be also under the presidency of Yod will refer to the
Atziluthic or purely Spiritual Aspect of that Force or Subject. Among
other associations given by different Authorities are the Wand Suite
of the Tarot Pack, and the Element of Fire. It will be apparent to
anyone who has any knowledge of Occult matters, that as soon as we
know the Element to which a Symbol is assigned we know a great deal,
for it opens up all the ramifications of Astrology for us, and we can
trace out its Astrological Affinities thru the Triplicities of the
Zodiac, and the Affinities of the Planets with them. As soon as we
know what Zodiacal and Planetary associations exist, we are in a
position to explore the correlated Systems of any Pantheon, for all the
Gods and Goddesses of all the Systems that the Human Mind has ever
invented have Astrological Associations. The Stories of their Adven
tures are really parables of the workings of Cosmic Forces. Thru this
maze of Symbolism we could never hope to find our way unaided, but if
we anchor the end of each chain of Correspondence to its proper
Sephira, in one of the four Worlds, we have the clue we need.

A NOTE ON GENESIS - PART ONE.
At this point I want you to study a certain manuscript writ

ten by Frater "C". It has been revived by eminent Occultists such as
Waite, Mathers and Aleister Crowley but should now be studied with
care as a method of interpretation. It commences with the first Chapter
of Genesis.
In the First Verse of the First Chapter of the First Five
Books of the Holy Law: it is written: -- B'RAShlTh Ba RA ALoHIM ATh
HaShaMalM VaATh HaAReTz (or VaARETz).
Such are the seven Words which constitute the Beginnings or
Heads of One Law; and I propose to show, by applying to the Text the
Keys of the Caballah, and not merely the surface meaning is contained
therein.
In the Beginning, created, God, the Essence of the Heavens,
and the Essence, of Earth.
In the Beginning) (God ) the
In Wisdom ) Created (The Elohim) the Essence fheavens
In the Head ) (The Holy Gods) (
, ip /Of the
and the Essence । rtn
( ■
Contained therein also are the<Divine, Magical, and Terres
trial Formulae of the Passage of the Incomprehensible Nothingness of
the Ain Soph to the Perfection of Creation expressed by the Ten Voices
or Emanations of God the Vast One - Blessed be He ! - even the Holy
Sephiroth.
And the Method whereby I shall work shall be the One Absolute
and inerratic Science: the Science of Number: which is that single Mys
tery of the Intellect of Man whereby he becometh exalted unto the
Throne of Inflexible and Unerring Godhead.
But before I may proceed, unto the Caballistical enumeration
and analysis of the Text, a certain preamble in the fruitful fields of
that Science will become necessary. The Evolution of the Numbers is the
Evolution of the Worlds, for as it is written in the Clavícula Salomonis,
"The Numbers are Ideas; and the Ideas are the Powers, and the Powers are
the Holy Elohim of Life." That which is behind and beyond all Number
and all thought (even as the Ain Soph with its Mighty Veils depending
back from Kether is behind and beyond all Manifestation) is the Number
q. Its symbol is the very Emblem of Infinite Space and Infinite Time.
Multip-y by it any active and manifested number; and that number
vanishes - sinks into the Ocean of Eternity. So also is the Ain Scph.
From It roceed all things: unco It all 'will return, when the Age of
Brahma is over and done, and the day 01 Peace-Be-With-Us is declared by
Thoth, the great God, and the Material Universe sinketh into Infinity.
Trie first Number, then, is One; emblem of the All-Father; the
Unmanifest Mind behind all Manifestation: the First Mind. Muihiply by
It any other Number - for the Multiplication of the Numbers is a
Generation, as is the Multiplier. Lon of Men and Gods and behold’ the
Resultant is a replica of the Number taken. So is One the All-Father,
the All-begetter - generating and producing all.
The next step is the division into TWO. Thus was manifested
the Great Dual Power of Nature. As above, so below, and thus we find
that the simple division into two is the method of multiplication of
the Amoeba, the lowest, simplest, and most absolute form of physical
life that we know.
The Dual Power of Nature is the Great Mother of the Worlds.
Again, to draw an analogy from the Material World, consider
the Moon, our Mother. Behold in her the Typic representative of the
Powers of the Two. Light and Darkness, Flux and Reflux, Ebb and
Flow - these are her manifested Powers in Nature - where also she
binds the Great Waters to her Will.
Now in the Yetziratic Attribution is the second number, Beth
(i.e., a House), an Abode, the Dwelling of the Holy One, shown to be
equivalent to the Sphere of Kokab and his lords. And the symbolic
weapon of Mercury is the Caduceus, whose Twin Serpents show again the
Dualistic Power (Note. - Woden, the Scandinavian Mercury, was the All
Father, as it is written in the Ritual of the Path of the Spirit of
the Primal Fire Shin. "For all things did the Father of all Things
perfect, and delivered them over unto the Second Mind; whom all Races
of Men call First.") Behold, then, in these two great Numbers 1 and 2
the Father and the Mother of the Worlds and of Numbers.
Now these twain being Conjoined and manifest into One, pro
duce the Number 3; as it is written: "For the Mind of the Father said
that ’All things should be cut into Three,' Whose Will assenting All
Things were so divided. For the Mind of the Father said Into three,
governing All things by Mind. And there appeared in it the Triad,
Virtue and Wisdom and Multlscient Truth." Thus floweth forth the form
of the Triad. Thus is formulated the Creative Trinity which is, as it
were, the essential preliminary to Manifestation.
This Mystic Son of the Eternal Parents, having for his number
3, is typified in all the sacred scripts by that number. Thus it is
written of the manifestation of the Son of God upon Earth, "Shiloh
shall come" (the initial of which Mystery-Name is Shin -3300). And in
the Grecian tongue it is written: "In the beginning was the Word,"
etc. Now if in the midst of this divided Name we cast the triple fire
of the Holy Letter Shin - 300, we get the name of the Godhead Incarnate
upon Earth, He, Vau, Shin, and He. But 1 plus 2 plus 3 equals 6, which
is the Number of Vau, the third letter of the Venerable Name:
Microprosopus and the Son of God.
We are now, therefore, arrived at the Great Mystery of the
Tetractys, and to go further we must resort to the Twin Sister of the
Science of Number - which, indeed, is but Number made flesh: Geometry,
or Absolute Symbolism. Even as it was spoken by the Holy Pythagoras:
"God geometrises."
Let us behold the Work of His Fingers!
One Son Incomprehensible.
Fig. 1. - The Trinity Unmanifest.

One Son Eternal
One Father Eternal 2.0ne Mother Eternal
Figure 11. - The Trinity in Manifestation
In both of these Symbols the all-including circle represents

the underlying idea of the Number o: the Infinite: Parabrahman: the
Ain Soph. In the first is shown the Mystic Trinity before man manifesta
tion: as it were unlimited, unbound, and unbounded, inoperative because
of its. diffusiveness and dispersion. In the second figure we behold
their concentration: focalization: producing by their joint action the
number of manifestation -4. In the Worlds - Assiah: in the Taro, the
Princess - the throne of the Spirit: in the Tetragrammaton, the HE
final, and in symbolic languages - the Daughter:, in the Cycle of Life
(Birth, Life, Death, Resurrection), the fourth; in the Keys of the Book
Universal, the Empress, the Virgin of the World, Venus, Aphrodite:
Centrum in Trigonis Centri - by whatsoever of a myriad names we call
Her, still the same in Spirit, the same in number and in form! And
this number is herein formulated by the Concentration of the T1 ree in
One. 3 plus 1 equals 4. Now in this Figure 11 we behold six certain
Paths; and in six days did God create the Heavens and the Earth. And
the total numération of its numbers is the Perfect Number, even the
Decad of the Sephiroth. (1 plus 2 plus 3 plus 4,equals 10.)
Thus can our Science teach us. wherefore the Door of Venus,
Daleth, is the Gateway of Initiation: that one planet whose symbol
alone embraceth the 10 Sephiroth; the Entrance to the Shrine of our
Father C.R.C. the Tomb of Osiris; the God Revealer, coming, moreover,
by the Central Path of Sr.mekh through the midst of the Triangle of
Light. And the Lock which guards that Door is as the Four Gates of the
Universe. And the Key is the Ankh, Immortal Life - the Rose and Cross
of Life; and the Symbol of Venus.
Figure 111 Third Symbol
By producing the Paths whereby the Forces of the Three (see

Second Symbol) were concentrated into four , we find they read 1 plus 4
equals 5, 2 plus 4 equals 6, 3 plus 4 equals 7. And thus is revealed
the Second Triangle of the Hexagram of Creation.
Further, this Reflected Triangle showeth forth the Evolution
of the Four Worlds and their Consolidation: for
1 plus 2 plus 3 plus 4 equals 10 equals Yod equals Atziluth.
1 "2 "3 "4 plus 5 equals 15equals He Yod Briah.
1 "2 "3 "4 "5 plus 6 ” 21
equals Vau, He, Yod equals Yetzirah.
1 "2 "3 "4 "5 plus 6plus 7 equals 28
equals 2 plus 8 " 10 Assiah.
The Number '28, the total numeration, therefore represents
Malkuth, the Tenth Sephira: Assiah made manifest - the work of
Creation accomplished: wherefore God rested on the Seventh Day. And
28 is 7 times 4, the seven stars shining throughout the four Worlds.
One thing is significant, indeed. Let us take the Primal
Three and convert those Numbers into Colours. So we get Aleph, the
Father, the Yellow Ray of the Dawning Sun of Creation; Mem, the Mother,
the Blue Ray of the Great Primaeval Waters; Shin., the Son, the Red Ray:
the Ruach Elohim, symbol of the Red Fire of God, which brooded (v. 2)
upon the Face of the Waters.: or like the Red Glory that lights up the
Heavens at Dawn, when the Golden Sun illumines the Waters above the
Firmament. Nov/ this Red Glory is the IGNIS DEI: which is also the
AGNUS DEI, or Lamb of God that destroyeth (literally burns out) the
Sins of the World. As it is written in the Ordinary of the Mass: the
Priest goeth unto the South of the Altar and prays: "0 Agnus Dei’, qui
tollis - qui tollis Peccata Mundi - Dona Nobis Pacem!” And this Fire,
this Lamb of God, is Aries, Symbol of the Dawning Year: whose colour
also is as the Red Fire, and which is the head of the Fiery Triplicity
in the Zodiac.
NOTE. - It may be objected’to this enunciation of the colours

that Yod, the Father, is Fire; that He, the Mother is Water; that Vau,
the Son, is Air, and Yellow instead of Red. This is also true, but it
relates to the governance of the Elemental Kingdoms, which are in the
Astral Worlds, and whose monads are on the descending Arc of Life,
whilst Man is on the Ascending; that scale is therefore inverted. For
by the mighty sacrifice of the Man Made Flesh and by His Torturous
Pilgrimage is evolved that Glorified Son who is Greater than His Father.
In Alchemy we have again the descending arc, for we find that the Red
Powder cast upon the Water of the Metals produceth the Golden Sol. But
it is important not to confuse. The Christians have terribly muddled
their Trinity by making the Son Second instead of the Third Principle;
whilst with them the Holy Spirit at one Time symbolizes the Mother and
at another the Son.
Thus at the Annunciation and at the Baptism of the Christ the
S*S. appeareth as a Dove, emblem of Venus and the Mother; whilst the
S.S. that descendeth upon the Apostles at Pentacost was in reality the
Spirit of the Christ, and therefore symbolized by the Shin.
In Theosophical nomenclature this latter was the in
or Jeheshuah: the third Principle. a u
For the same reason I have drawn the triangle with the 3
uppermost 3 instead of 3 2.
1’1 12 1

A NOTE ON GENESIS - PART TWO
It was necessary that I should go thus somewhat at

length into this Mystery of the Opening of the Numbers,because without
this explanation much of the meaning of the verse must necessarily re
main obscure.
The Hebrew letters follow with their English Equiva-
lent : K 3 20 Caph P £) 80 Pe
A « 1 Aleph V '| 6 Vau L S 30 Lamed TZ *5 90 Tzaddi
Bin 2 Beth Z t 7 Zayin M S 40 Mem(n^«<) Q 100 Qoph
G 5 3 Glmel CHn 8 Cheth N 3 50 Nun ' R 200 Resh
D 7 4 Daleth T 13 9 Teth S Ô 60 Samekh ShW300 Shin
H 7T 5 Heh I S 10 Yod 0 V 70 Ayin Th Ji 400 Tau
‘1 Ï27H nx □ -n bs si'3 n
Now let us consider this Mystic Verse!
The first thing that strikes us is that it contains Se
ven Words;the Second that the number of its letters is twenty-eight.Thus
does it perfectly symbolize in its entirety the third Symbol in the nu
merical evolution.
Before proceeding to a detailed analysis,and following
the Process of Creation by Time(i.e.,beginning at the first letter, and
so proceeding), let me point out a few general facts.First as to the num
ber of letters in each word,which converted into figures stands thus:
4,3,5,2,5,3,6, (Hebrew direction.)
In the midst is 2,by Taro the Central Will; and this
two-lettered word is Tau-Aleph.On either side of this is the pair of fig
ures 35-53,balanced one against the other;as though symbolic of the great
dawning life of the Mother Heh.
These balanced figures together make 16,whereof the Key
is 7;the total number of letters in the third Symbol.Then we have left
at either end 4 and 6 equals 10,the perfection of the Sephiroth,as if to
declare that this verse from beginning to end thereof reflected the
Voices from Kether unto Malkuth even; and 6-4 equals 2 again,the Central
Will,Beth,Thoth,in the Heart of the Universe (as in the centre of the
verse.) Note,then,this perfect equilibrium of the verse,and remember that
Mystery - that equilibrium is strength.
Let us now look at the letters themselves.Counting them
we find that the two central ones are Aleph,Mem,the Supernal Mother;even
as the number of letters had the dual symbol in their midst. Now their
numeration is 41,yielding by Gematria Lamed,Yod,Aleph equals Force:Might;
Power,(Lamed,Aleph,Vau,Aleph,Nun) equals Divine Majesty.Beth,Lamed,Cheth,
Aleph equals Fecundity,all symbolic of the attributes of the Dual Polar
Force and Mother. Moreover,4 plus 1 equals 5,equals Heh, Mother Supernal
once again - and in its geometric symbol the Pentagram - the Star of Uncon-
quered. Will. Add the next two lettersen either side,and we get Tau, root
of the element of Earth;Aleph,root of the element Air; Mem, root of the
element of water; Yod,the root of the element of Fire,or a concealed
Tetragrammaton.
And this also reads Mem, Yod, the Great Sea,Tau,Aleph,
Alpha and Omega,or Essence. Add the next two,so that the six central let
ters are obtained; and we read Heh,Tau,Aleph,Mem,Yod,Heh,which signifies
Mem,Yod,Heh,swollen,extended,or expanded; and hence Thou (i.e. God,Ateh,
the All) in extension. But by Metathesis of these six letters is obtained
Tau,Mem,Aleph,Heh,Yod,Heh, equals "Truth Was" as if affirming solemnly
the presence in the Creation of the Supernal Truth.
Now let us take the first and last letters of the verse
and "cast into the midst thereof the Fire of the Sun” - i.e.Vau (6), "the
Seal of Creation" - and we have Tzaddi,Vau,Beth,an egg. Where we see the
whole universe enclosed in the Cosmic Egg of Hindu and Egyptian Mytholo
gy: and the Formulation of the Sphere of the Universe (or Magical Mirror
in Man.) As it were the Egg of the Black Swan of Time, the Kala Hamsa, the
Triune amu or word of Power or of Seb, the Bird of Life, whose will was
heard in the Night of Time.
The total numeric value of the verse is Teth, Nun, Tau,
Daleth, equals 463, of which the Key is 13, and the Key of 13 is 4, the
Tetractys and the Threshold of the Universe.
Now to proceed to what I have termed the Time Process,
the first Word of the Law then is Tau, Yod, Shin, Aleph, Resh, Beth.
Now in the Hebrew Scriptures the first word of a Book is also its Title.
Thus Genesis is called by the Rabbins "B’rasheth", or "In the Beginning",
wherefore we may regard this Word as not the first word — albeit that .is
shadowed forth therein — but as the seal and title and Key of the whole
book. Holding this in mind, let us proceed to analyze it. The number
of its letters is six, the Seal of Creation, and their total numeric
value is 913. 913 equals Death, the Transformer - the distinct formu
lation of the Three in One, once more uniting to produce the 4.
Now Beth primarily signifieth a House or Abode, and in
Taro it is Mercury, the Magus the Vox Dei and Thoth, the Record
er. Coalesce these two ideas and we get Beth.
"THIS IS THE MAGICAL HISTORY."
Resh signlfleth the Head or Beginning of Time and
B Things; and by Taro it is glory, Life, Light, Sun. Thus Read:
"OF THE DAWNING OF LIFE AND LIGHT."
Aleph is by shape the Swastika, symbolically Aleph, the
Ox, as though showing the fearful force of the Spiritual "Whirling Mo
tions" upon the Material Plane, as a terrible and destructive Power.
This is shown also by the Foolish Man, as the Material Tarotic emblem
of that which in its proper and higher manifestation is the Spiritual
Ethei’. Therefore we read:
"BEGUN ARE THE WHIRLING MOTIONS."
Shin signlfleth mighty in flame, whereof it is also the
Hieroglyph. It is that Ruach Elohim brooding upon the Face of the Waters.
So read:
"FORMULATED IS THE PRIMAL FIRE."
Yod is the Hand, symbolizing Power in Action, and its
Taro Key is the Hermit and the Voice of Light, the Prophet of the Gods.
Thus:
"PROCLAIMED IS THE REIGN OF THE GODS OF LIGHT."
Tau is the last letter of the Alphabet, the finis, the
Omega, the Universe, Saturn, the outermost Planet, and it is also Aleph,
Ayin, Resh, Tau, Throa, the Gate of the Universe; and by Caballah of nine
Chambers it is Daleth, the Gateway of Initiation. Hence:
"AT THE THRESHOLD OF THE UNIVERSE."
So the whole Word reads:
Beth - this is the Magical History.
Resh - of the Dawning of the Light.
Aleph - Begun are the Whirling Motions;
Shin - Formulated is the Primal Fire;
Yod - Proclaimed is the Reign of the Gods of Light
Tau - at the Threshold of the Infinite Worlds!
with the following:

(At the ending of the Night
(At the Limits of the Light
(Thoth stood before the Unborn Ones of Time.
(Then was formulated the Universe.
(Then came forth the Gods thereof,

(The Aeons of the Bornless Beyond.
Then was the Voice Vibrated.
Then was the Name declared.
(At the Threshold of Entrance,
(Betwixt the Universe and the Infinite,
Yod (In the Sign of the Enterer: Stood Thoth
(As before Him and the Aeons were proclaimed.
The positions of the last two letters of the Word have

been relatively changed, so as to render the meaning more harmoniously.
We will now proceed to the first word of the text as
thus decapitated, taking B'rasheth as the Title rather than as the
first Word. This latter stands Beth, Resh, Aleph, which hath three
Letters, symbolizing thereby the Unmanifest Trinity.
Now its letters further exemplify the Trinity, for
that they are the initials of three Hebrew Words, which are the Names
of the Persons thereof, viz:
Zayin, Beth — Ben, the Son.
Cheth, Vau, Resh — Ruach, the Spirit (here the Mother).
Beth, Aleph — Ab, the Father.
Note how here again the Son is first for Humanity and
the Father last. These three letters then, symbolize the three in
One Unmanifest. Yet is there in them the All-potency of Life. For 2
plus 2 (200=2+00=2) plus 1 equals 5, the Symbol of Power,Mother Supernal,
and Heh also is Aries, Lamb of God and Dawn of the Life of the Year.
The next word is the Great Name of God the Vast One:
Aleph, Lamed, Heh, Yod, Mem. Let us meditate upon its Mystery!
Herein behold five Letters: In its Centre is the Great Letter Heh,
Mother Supernal. Five once more; and its first and last letters are
once again Mem, Aleph; 41, the Mother, and 5, the Maternal Essence.
And its numeration is 86, whereof the Key is 14, whereof the Key is 5.
Wherefore we say that this great name is 5 in its form symbolic. 5 in
the Heart of its Power; the Beginning and the End thereof are 5; and
5 is it in its Venerable Essence.
Turn now back unto the third Symbol; gaze at it stead
ily for a few moments, and see hidden in the Six-fold Seal of Creation
the Five-fold Star of Unconquered Will.
For this was the Divine Force which created the
worlds I Power Eternal, Power Resistless, Power All-dominating, in
its Absolute Supremacy - gleaming as the Great Name Elohim in the Heart
of the £ix-fold star! Flaming as the Purifying Fire, purging and
ordering the Chaos of the Night of Time-!
As in the midst of the Letters of the Verse we saw
the words, Mem, Yod, Heh; Heh, Tau, Aleph, ’’Thou in Extension", so also
does the Name Elohim read Lamed, Aleph, "Deity", Mem, Yod, Heh, in
Extension.
And the numeration of Elohim is 86, which by Gematria
reads Heh, Aleph, Pe, again meaning "spread out, extended."
Write the letters of this Name in any Invoking Penta-
□gramj and the Banishing Pentagram thereof will read 3.1416 (by Caballah
of nine Chambers), which is the Formula of the Proportion of Diameter
to circumference of the Circle. Thus herein do we perceive the Hidden
Power of the Three extended as a Mighty Sphere to the Confines of
Space.
The next word is Aleph, Tau: which we have seen to be

the Central Word: and its signification is the Alpha and Omega - From
Beginning unto End: Essence: and its Key is 5.
Five again are the letters of the word Heh, Shin, Mem,
Shin Mem, which next follows; and in this word Mem, Yod, Mem, Shin, the
Heavens, we perceive Shin, the Ruach Elohim, brooding upon the Face of
the Waters, Mem, Yod, Mem, (Maim), even as it is afterwards set in
Verse 2.
In the next word, Vau, Aleph, Tau, we find that the
Conjunctive Vau makes of the Key number of the Essence of the Earth 11
instead of 5: symbolizing how the World should fall unto the Kingdom of
the Shells, and how it should be redeemed by the Son of Man.
And finally the word Heh, Aleph, Resh, Tzaddi, Ha,
Aretz, the Earth, hath four Letters showing its Elemental Constitution,
and its Key is 17 - also Hope - Hope is the Earth as there is Hope in
Heaven. And the last letter of the verse is Tzaddi (the letter of Hope),
by Caballah of Nine Chambers that number which contains in Itself all
the properties of Protean Matters: howsoever you may multiply it the
Key of its numbers is ever 9. Fitting Symbol of ever-changing matter
which ever in its essence is One - one and alone!
Thus with the first appearance of the number of Mat
ter does the first verse of B’rasheth close: formulating in itself the
Beginning and the End of the Great Creation.
"The Characters of Heaven with thy Finger hast thou
traced: But none can read them save he hath been taught in thy School."
Wherefore closing do I name the Mighty Words:
Sit Benedictus Dominus Deus Noster

Quinobis Dealt Signa.

Beloved Companion:
And while you are thinking things over and studying somewhat
the last lesson or two, let us discuss the Caballah a little further
in a conversational way, recapitulating the comments of its various
students. In the first place as we take up the study of the Caballah,
we must remember that Jehovah of the Old Testament, as the Tribal Deity
of personal characteristics, - demonstrating His Power and Glory to His
Chosen People, oppressing other Nations to do them service, and choos
ing for his special envoys and representatives, those whom our civili
zation would have condemned as not high enough for spiritual power is
not represented in the Hebrew Secret Doctrine.
The Caballah is indeed full of Jehovah, I H V H, the Divine
Four-lettered Name, the Tetragrammaton, but it is as the name of a
group of divine conceptions, of emanations from a central spiritual
light, whose presence alone is postulated. From Absolute God there is
then a Series of emanations extending downward to reach Jehovah, who is
the Divine One of Binah, the Supernal Mother. Other stages of emana
tions lead to the Elohim, the Group of Holy Spiritual Attributes asso
ciated with the Sixth Sephira, the Sun of Tiphareth.
After another manner, Jehovah is the group of emanations from
the Deific Source, called the Ten Sephiroth, ’’The Voices from Heaven.”
These ten Sephiroth of which the first is a condensation of the Super
nal Glory from Ain Soph Aur, The Boundless Light, appear as a rainbow
of the Divinity in the First World, or highest plane above human con
ception, that of Atziluth. By successive reflections, diminishing in
brightness, a plane is reached which is conceivable by man, as the
purity of his highest spiritual vision. The grouping of the Ten Divine
Qualities upon this plane, into a Divine Tetrad is symbolized by Yod -
He - Vau - He, the Tetragrammaton or the Caballistic Jehovah, not by
any means the Jehovah of the Old Testament.
We find that the Caballah contemplates a period when chaos
existed, a period of repose and absence of manifestation, when the Neg
ative reigned supreme. This is the Pralaya of the Hindus. • From passiv
ity there proceeded action, by emanations, and Manifested Deity arose.
From Ain, repose, the Negative, proceeded Ain Soph, the Limitless, the
Omnipresence of the Unknowable* still condensing into manifestation
thru emanation, there appears the Ain Soph Aur, the Boundless Light,
which coalescing on a point, and appears as Kether the Crown of Mani
festation. Then follow the Sephirotn, the Holy Voices upon the Highest
World. Then concentrate into a Divine Conception,a stage of Spiritual
Existence, which man attempts to grasp, and by defining, to limit,
bound, and describe, and so creates for his worship, a Divine Personal
ity, his God, and the Jews named Him Jehovah.
By gradual stages of development, each further from the
source, there arises the powers and forces which have received the
names of Archangels, then Angels, then Planetary Spirits and the Guard
ians of Man; still further from God wo obtain the Human Souls, which
are as sparks of light, struck off from the Insupportable Light of
Divinity, which have been formulated into egoity, to pass thru a long
series of changes and experiences by 'which they make the circuit of
the Universe. They endure every stage of existence, of separation from
the Divine Fountain, to be at last once more indrawn into the God-head,
the Father. Once they emerge upon a pilgrimage they follow a regular
succession of Evolutions and Involutions, even as the Divine passes

ever along into successive periods of out-breathing and in-breathing,
of manifestation and of repose (refer to the last page of lecture 107,
where this same idea is presented in a slightly different form, as you
will see by the instructions given you for drawing the diagram.)
Of Divine Repose, of Chaos, the Human Intellect can form no
conception, and only the highly spiritual man can conceive something
of the sublime and exalted stages of manifestation. To the worldly
man such notions are but dreams, and any attempt to formulate them
leads only to suspicions of one’s sanity. To the Metaphysician these
ideals supply a theme of intense interest. To the follower of the
Eastern Traditions, they supply an illustration drawn from a source
that is foreign to them, for they are the basic Western Traditions, of
the Spiritual Traditions of a long past Age, which leads them to
accept the suggestion that all spiritual conceptions are supplied from
time to time by a Great Mind of another stage of existence other than
our own. Perhaps they are remnants of the faith and wisdom of a long
vanished era, which have seen the life history of Races more spiritual
than our own, and more open to converse with the Holy Spiritual Planes.
Spiritual wisdom can only be obtained by man, or earthly beings, when
they become able to reach up to the Sphere above. The Spiritual Being
above us cannot reach down and help those who do not so purify them
selves, that they may be able to rise up to the Higher Planes of
Existence.
The chief difficulty of the student of the Caballah is to
conquer the always vivid impressions of the actuality and materiality
of so-called matter. Of course, this is discussed in the third lesson
but nevertheless, unconsciously, material idea persists. The Caballah
teaches that one must entirely relinquish the apparent knowledge of
matter, as an Entity apart from Spirit. The assertion that matter ex
ists, and is an Entity, entirely different from Spirit, and that
Spirit - the God of Spirits - created it, must be denied and the notion
must be torn out by the roots before progress can be made. If matter
exists, it is something and must have come from something, but Spirit
is not a thing, and Creative Spirit, the Highest Spiritual Conception,
could not make matter, the lowest thing, out of nothing and hence it is
not made and hence there is no matter. All is Spirit and Conception.
All that does exist can only have come from Spirit, from Divine
Essence. That Being should arise from Non-Being is impossible, that
matter should create itself is absurd. Matter cannot proceed from
Spiritjthese words mean that the two ideas are entirely apart and matter
cannot exist. Hence it follows that what we call matter is but an as
pect, a conception, an illusion, a mode of motion, a delusion of the
physical senses. All of this, of course was brought out very clearly
in the third lesson in the illustration of the desk in your Sanctum.
Apart from the Caballah, the same truth has been recognized
by some Christians and some Philosophers. ’’All is Spirit," says the
Caballah. And this is eternal, uncreated, intellectual and sentient on
our Plane, inhering in it are Life and Motion. It is self-existing
with successive waves of action and passivity. This Spirit is the True
Deity or Infinite Being, the Ain Soph, the Cause of all Causes and all
Effects. All emanates from that and is in that.
The Universe is an immanent offspring of the Divine which is
manifested in millions of forms of differentiation. The Universe is
distinct from God., even as an effect is distinct from a cause; yet it
is not apart from Deity; it is not a transient effect. It is immanent
in the cause. It is God-made manifest to Lian. Matter is our concep
tion alone. It represents the aspect of the lowest manifestation of
Spirit, or Spirit is the highest manifestation of matter. Spirit is
the only substance. ’’Matter," says the Caballist, "Is the mere
residuum of Emanation, but little above Nonentity." The Hindu Philoso
pher, on the other hand, calls Matter, a Maya, a delusion.
As I have already said, the Supreme Being of the Caballah
is found to be demonstrated in more than one aspect. At one time the
Inconceivable Eternal Power, proceeding by successive emanations into
a more and more humanly conceivable existence, formulated his attri
butes into conceptions of Wisdom, Beauty, Power, Mercy and Governance,
exhibiting these attributes; first in the Supernal Universality, be
yond the ken of all Spirits, Angels and Men, the first world of
Atziluth. Then formulating a reflection of the same exalted Essences
on the Plane of the Pure Spirits, also inconceivable to man, the Second
world of Briah. Again is the reflection repeated and the Divine Essence
in its group of exalted attributes is cognizable to the Angelic
Powers, the third or Yetziratic world, and then finally the Divine
Abstractions of the Sacred Ten Sephiroth, are by a last Emanation still
more restricted and condensed than the latter, and rendered conceivable
by the human intellect, for man exists in the Fourth world of Assiah,
in the shadow of the Tenth Sephira, the Malkuth, or Kingdom of the
World of Shells or Material Objects. Small wonder then at the slight
ness of the ideal which man can form of the Divine.
At other times we find in the Caballah, the Metaphysical
Abstract laid aside and all of the wealth of Oriental imagery lavished
on the description of God. Imagery, altho grouped and clustered around
the emblem of an exalted humanity, yet so inflated, so extravagantly
magnified, that the Heavenly Man is lost sight of in the grandeur and
tenuity of the word painting of the Divine Portrait; Divine Anthropo
morphism it may be, but an Anthropomorphism, so tenuous by means of its
grandeur, that the human elements affording the basis of the analogy
quite disappear in the Heavenly Man of their Divine reveries, for in
stance, as an example, "In this Conformation He is known, He is the
Eternal of the Eternal Ones, the Ancient of the Ancient Ones, and the
Concealed of the Concealed Ones. In His Symbols, He is the Knowable,
altho 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 He is seated so that He may direct its flashing Rays. Into
many thousand worlds, the Brightness in 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 exists daily a
thousand myriads of worlds, all draw their existence from Him, and by
Him are upheld. And from that Head distilleth the 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 Caballah is Infinite Existence, and cannot
be defined as the Assemblage of Lives, nor is He truly the totality
of His attributes, yet without deeming all lives to be of Him, and
His Attributes to be universal, He cannot be known by man. He existed
fore He caused the Emanations of His essence to be demonstrated. He
was before all that exists is; before all lives on our plane, or the
plane above9 or the World of Pure Spirits, or the inconceivable
existence. But then He resembled nothing we can conceive,.and was Ain
Soph, and in the Highest Abstraction, Ain alone, potential existence.
Yet before the Manifest, became demonstrated that all existence was in
Him. He is the Ancient of Days.

Beloved Companion:
But it is not this poetic fantasy as a phase of the

Caballah that we are interested in» Let us return to the Philosophical
View of the Attributes of Deity, which is the Keynote of the whole
Doctrine of the Caballah.
The primary human conception of God is then the Passive
state of existence, Ain, not active; from this the mind of man passes
to conceive, of an Ain Soph, of God as the Boundless, the Unlimited,
Undifferentiated, Illimitable One. The third stage is Ain Soph Aur,
Boundless Light, Universal Light — ”Let there be Light” was formu
lated, and ’’There was Light.” If you will refer to your little chart
of the Sephirothic Tree of Life, it will aid you.
Let us now endeavor to conceive of the Concentration of
this effulgence; let us formulate a gathering together of the Rays of
this Illumination into a Crown of Glorified Radiance, and we recognize
Kether, the Crown, the First Sephira, the first Emanation of Incompre
hensible Deity, the first conceivable Attribute of immanent manifested
Godhood, the Heavenly Man, the Ancient of Days; the devout Rabbi, bows
His Head and adores of Sublime Conception. He is represented in the
Hebrew Old Testament by the Divine Name, AHIH — ”1 Am” — Exodus 3:5,
4.
The Conscious God having arisen in His Energy, there
follows immediately two further Emanations, the Trio, shining in the
Symbol of a Radiant Triangle; Chokmah, Wisdom; the King, with the
Divine Name IH, is the Second Sephira; Binah, Understanding, the Queen,
with the Divine Name, IHVH, Jehovah is the third Sephira, and the
Supernal Triad is demonstrated.
Then follows Gedulah, also called Chesed, Mercy, and
its contrast, Geburah, Severity, and the reflected Triangle is com
pleted by the Sixth Sephira, the Sun, named Tiphareth, or Beauty, with
the Name Elohim, considered as a Triangle of Reflection with the Apex
below.
The Third Triangle may be considered as a second Re
flection with the Apex below; it is formed of the 7th, 8th, and 9th
Sephiroth; Netzach, Firmness or Victory; Hod, Splendor; and Yesod,
Foundation.
Finally all these Ideals are resumed in a single form,
the Tenth Sephira, Malkuth. The Kingdom, the whole Decad forms the
Archetypal Man, the Wonderful Tree of Life. In the Ancient Figure of
the Archetypal Man, we see Kether, the Crown, over the Forehead,
Chokmah and Binah are the two halves of the Thinking Brain; Gedulah
and Geburah are the organs of Action, the right and left upper limbs.
Tiphareth is the Heart and Vital Organs of the Chest. Netzach and Hod
are the lower limbs, right and left; Yesod refers to the digestive
organs of the Abdomen, and lastly, Malkuth is compared to the feet, as
the basis or foundation of Man upon this Earth or the lowest Plane.
These Triads were looked upon as formed of a Principle
of Union, and a Male and Female Potency, and thus a Balance exists.
Almost as old as the Caballistic Doctrine of the Sephiroth, the Intel
ligence or Emanations, are the peculiar Forms in which they were rep
resented in Diagrams which resume all Caballistic ideas, and are
Emblems of these Views on every subject. Every Deific conception can
thus be demonstrated, and also the constitution of the Angelic Hosts,
the Principles of Man’s nature, the Group of Planetary Bodies, the

metallic Elements, the zig-zag flash of Lightning, and the composition
of the Sacred Tetragrammaton, the Mystical Jehovah.
This Decad of Deific Emanations is to be conceived as
first formulated on the Divine First Plane of Atziluth, which is en
tirely beyond our ken, to be reproduced on the Second Plane of Pure
Spirit, Briah; to emist in tho same Decad form in the World of Yetzi-
rah, the Third or Formative Plane, and finally to be sufficiently con
densed as to be cognizable by the Human Intellect on the Fourth Plane
of Assiah, on which we seem to exist. From our point of view, we may
regard the Tree of Life as a type of many Divine Processes and forms
of Manifestation, but these are Symbols we use to classify our Ideals,
and we must not debase the Divine Emanations by asserting that these
views of the Sephiroth are real, but only as conceivable by Humanity.
For example, the Caballah demonstrates the grouping of
the Ten Sephiroth into three Pillars; the Pillar of Mercy, the Pillar
of Severity and the Pillar of Mildness between them. These may be as
sociated with the three Mother Letters, Aleph, Mem, Shin, and then
again by two Horizontal lines, we may form three Groups and thus con
sider these Sephiroth as becoming types of the Three Divisions of
man’s nature, the Intellectual, Moral and Sensuous, (neglecting Mal
kuth, the material body) thus connecting the Caballah 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, as I
have said, you may 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 Caballah
with Astrology.
To each Sephira was allotted in Briah an especial
Archangel, and in Yetzirah an Army of Angels. These connect the Cabal
lah with Talismanic Magic. There is also a close relation between the
Old Caballistic Theology and Alchemy, and each Sephira of Assiah be
comes the allegoric Emblem of one of the Metals, and there is a special
Rabbinic Volume entirely concerned with Alchemy. Its name in English
means ’’Cleansing Fire”.
These Ten Sephiroth are thought of as being connected
together by Paths, twenty-two in number, which are shown on the Diagram
which was sent you sometime ago. They are either numbered, or given
one of the letters of the Hebrew Alphabet, each being equally a Letter
and a Number. The twenty-two Trumps of the Pack of Tarot Cards are
also related with these Paths. The twenty-two Paths added to the Ten
Sephiroth form the famous "Thirty-two Ways" by which Wisdom descends,
by successive stages upon Man, and may enable him to mount to the
Source of Wisdom by passing successively upward thru these thirty-two
Paths. This process of Mental Abstraction was the Hebrew Form of what
the Hindu knows as Yoga, or the Union of the Human with the Divine, by
contemplation and absorption of the Mind in a-Mystical Reverie.
Now briefly reviewing, you will know that the Title of
Kether, the Crown, is frequently the vast Countenance, Deity Supreme,
while the lesser Countenance is the Central Sun, Tiphareth, a concep
tion which has something in common with the Christian Christ, the Son
of God. The Father, however, is represented by a Face in profile, and
the latter by a full Face.
Binah is the Supernal Mother, aima; Malkuth is the

Inferior Mother, the Bride of the Microprosopos . Daath, or Knowledge,
is the Union of Chokmah and Binah, of Wisdom and Understanding.
The views of the Caballist on Cosmogony are not easy to
explain, but you have seen that the Supreme Boundless God, the Ain
Soph, was not the direct Creator of the World, nor was the World made
out of nothing. The Highest Trinity of the ’’Crown, King and Queen”,
having arisen by Divine Emanation, its Powers descended and expanded
into the Seven Lower Sephiroth, and produced the Universe in their own
Image, a Decad of Forces, as a whole constituting the Archetypal Man.
The world produced is the existing Universe of which we have Cognizance.
The Universe is called the Garment of God; this lower World is a copy
of the Divine World. Everything here has its prototype above.
Some Caballistic Treatises speak of earlier worlds
created before the conjunction of the Divine King and Queen; these
perished in the Void. These lost Worlds are referred to in Genesis
36:5, 31 to 40, as the Kings of Edom who reigned before Israel. They
are said to have perished one after the other. These worlds were con
vulsed and no more known.
Having considered the Divine Emanations and the Origin
of the Universe, I might refer briefly to the Spiritual Beings of the
Four Worlds. In the first, purest and highest World of Atziluth, there
dwell only the Primary Ten Sephiroth of the Adam Archetype, perfect and
immutable. In the Second World of Briah reside the Archangels, headed
by Metatron, related to Kether, in solemn Grandeur. He is the Garment
of Al Shaddai, a visible manifestation of God. The name means the
Great Teacher. He rules the other Archangels of the Universe, who
govern in their courses all the Heavenly Bodies and the Evolutions of
the Dwellers thereon. He is, according to the Caballists, the
efficient God of our Earth. The other Archangels are as follows:
Ratziel, Tzaphkiel, Tzadquiel, Kamael, Michael, Haniel, Raphael,
Gabriel, Sandalphon.
In the Third World of Yetzirah are the Ten Hosts of
Angelic Beings, a separate class for each Sephira; they are intelli
gent, incorporeal Beings, clothed in a Garment of Light, and are set
over the several Heavenly Bodies, the Planets, and over the Elemental
Forces, and over the Seasons, Times, etc. They are the officers of
the Great Archangels. The Hosts of'Angels of the Sephiroth are ten in
number.
The Fourth World of Assiah is filled with the lowest
Beings, the Evil Demons, or Qliphoth, or- Shells, and with all so-called
material objects, and to this world belong Men, the Egos are Souls
imprisoned in earthly Human Bodies. This vrorld has also its Ten
Grades, and each one more far from the Higher Forces and Forms, each
one more dark and impure. First comes the formless, then the void;
thirdly the darkness of the early Universe, and from these our World
was developed and now exists. Then come the Seven Hells, whose
Dwellers are Evil Beings, representing all Human Sins, presided over
by Samael, or Satan, the Angel of Death, and Lilith, and this pair of
Demons is also called Beasts. Samuel’s name is KHVH reversed for
Demon est Deus inversus.

Beloved Companion:
All systems of Esoteric Thought, as well as all popular
Theologies attribute the construction and presidency of the different
parts of the manifested universe to the meditation of intelligent and
purposive Beings, working under the instructions of Deity. The con
cepts of the Ancient Wisdom may be crude from the standpoint of modern
philosophy, but we are forced to admit that the causative force behind
manifestation is more akin in its nature to mind than to matter. To
go a step further and personify the different types of forces is a
legitimate analogy provided we realize that the Entity, which is the
Soul of the force, may differ as much in kind and degree from our
minds as our bodies differ in type and scale from the bodies of the
planets. We shall be nearer an understanding of Nature if we look
for mind in the background than if we refuse to admit that the visible
Universe has an invisible framework.
The Initiates of the Ancient Wisdom made no bones about
their philosophy; they took each factor in nature, personified it, and
gave it a name and built up a symbolic figure to represent it, just as
American thought has, by its collective efforts, produced a standard
of Uncle Sam, a picture of a man, tall and thin, whose dress is a
representation of the flag, with the stars and stripes, the typical
tall hat, etc. Analyzing the figure, as we would a Caballistic
Symbol, we realize that these individual symbols in the complex
glyph have each a significance. For instance, the stars on the hat
and as they are in the flag itself, are Pentagrams. Magical figures
are built up to represent the different modes of the manifestation of
Cosmic Force, in its different types and on its different levels. They
are given names, and the Initiate thinks of them as persons, not
troubling himself about their metaphysical foundation. Consequently,
for all practical purposes, they are persons, for whatever they may be
in actual fact, they have been personalized, and thought-forms built
up on the Astral Plane to represent them. These, being charged with
force, are of the nature of artificial elementals. But the force
with which they are charged being Cosmic, they are much more than
what we ordinarily imply when we speak of artificial elementals, and
we assign them to the Angelic Kingdom and call them Angels, or Arch
angels, according to their grade. An Angelic Being then may be de
fined as a Cosmic Force, whose apparent form of manifestation to the
psychic consciousness is a form built up by the human imagination. In
practical Occultism these forms are built up with great care and the
most elaborate attention to the details of the symbolism, and they are
used to evoke the force required. Any one who has had experience with
their use will agree that they are peculiarly effectual for the pur
poses for which they are designed. Holding the Magical Image in" mind
and vibrating the Traditional Name assigned thereto, remarkable
phenomena are obtained.
We have already said it is necessary to use the mental
technique of the Caballist in order to get any sense out of the
Caballah. His formulation of the image and vibration of the name is
designed to put the student in touch with the forces behind each Path
of the Tree, and when he comes into touch in this way, his conscious
ness is illuminated, and his nature energized by the force thus
contacted and he obtains remarkable illumination from his contemplation
of the symbols. These illuminations are not a generalized flooding of

Light, as in the case of the Christian Mystic, but a specific
energizing and illumination, according to the sphere opened up. Hod
gives understanding of Sciences; Yesod understanding of Life Force,
and its tidal modes of function. Vihen Hod is contacted we become
filled with enthusiasm and energy for research. When Yesod is
contacted we enter deeply into psychic consciousness and touch the
hidden life forces of the earth and of our own natures. These are
matters of experience; those who have used the method know what it
yields to them. Whatever may be the rational foundations of the sys
tem, as an empirical method it yields results.
If we want to study a Sephira, in other words, if we
want to Investigate the sphere of Nature to which it refers, we not
only study it intellectually and meditate upon it, but we try to get
into psychic and intuitive touch with its influence and sphere. In
order to accomplish this we always start at the top and try to get in
Spiritual touch with the aspect of Deity which animates that Sphere and
manifests in it. If this is not done the forces belonging to the
Sphere on the elemental levels may get out of hand and cause diffi
culty. Starting under the presidency of the Divine Name, however, no
evil can enter.
Having adored the Creator and Sustainer of All, under
His Holy Name, in the Sphere we are investigating, we next invoke the
Archangel of the Sphere, the Mighty Spiritual Being, in whom we
personify the forces that built up that level of evolution, and con
tinue to function in the corresponding aspect of Nature. We ask the
blessing of the Archangel and beg that He will bid the Order of
Angels assigned to that Sphere that they shall be friendly and helpful
toward us in the realm of nature in which they function. By the time
we have done this we shall be thoroughly tuned to the keynote of the
Sphere we are investigating, and be ready to follow out the ramifica
tions of the correspondences of that Sephira and its cognate Symbols.
Approached in this way, we shall find the association
chain far richer in Symbolism than we have ever believed possible,
for the subconscious mind has been stirred and one of its many
chambers of imagery thrown open, to the exclusion of all the others.
The association-chains that rise into consciousness should therefore,
be free from the admixture of extraneous Ideas, and true to type.
First we review in our mind all the possible Symbols
that we can recollect, and as these present themselves to consciousness
we try to see their import and bearing upon the secrets of the Sphere
under investigation. Now we do not try too hard; if we concentrate
upon a Symbol and strain at it, as it were, we close the meshes and
the tenuous veil that seals the subconscious mind. In these
investigations, half-meditation, half-reverie, we want to work on the
borders of consciousness and subconsciousness, so as to induce that
which is subconscious to cross the threshold and come within our
reach.
As we proceed thus, following out the ramifications of
the association-chain, we shall find that a running comment of
intuition accompanies the process. And after the experiment has been
repeated two or three times we shall feel that wé know that Sephira in
a peculiarly intimate way so that we feel at home there, but the feel
of it is quite different to that of the other Sephiroth which we have
not yet worked with. We shall also find that some Sephira are more
congenial to us than others and that we get better acquainted when
working with them than we do with the uncongenial ones, where the
association-chains keep on breaking and the doors of subconsciousness
resolutely refuse to open to our knocking. One may do excellent work
meditating on Binah (Saturn) and Tiphareth (the Redeemer) and not get
on at all with Geburah (Severity, Mars).
One Western Initiate, speaking of experiences with the
first attempt, states: ”1 was working on the 32nd Path, the Path of
Saturn, uniting Malkuth and Yesod, a very difficult and treacherous
Path — in my horoscope Saturn is not well aspected, and I have often
experienced his opposing influence in my affairs, but after I had
succeeded in treading the Path of Saturn out into the indigo darkness
of the unseen, until the Moon of Yesod rose in purple and silver over
the horizon, I felt I had received the Initiation of Saturn, that he
was no longer inimical to me, but a friend who, though candid and
stern, was to be trusted to protect me from mistakes and rash judgment.
I realized his function as the tester, and no longer felt him to be
inimical to me. I realized Him as Time with his scythe, but knew also
why he viras called in Hebrew '’Rest”, ’’For he givèth his beloved sleep.”
After that the 32nd Path was opened to me, not only on the Tree, but in
life itself, for the forces and problems symbolized by that Path and
its correspondences, have become harmonized in my Soul.”
From these examples it will be seen that the meditations
upon the Tree form a most practical and exact System of mystical
development, and one that is peculiarly valuable, in that it is
equilibriated,for the different aspects of manifestation are, as it
were, dissected and dealt with in turn, nothing being neglected. By
the time we have trodden all the Paths of the Tree we shall have
learned the lessons of Death and the Devil, as well as the Angel and
the High Priest.

Beloved Companion:
Another very important phase of the Work of Magic is in the
acquisition of Wisdom and Power, utilizing the Sephiroth of the Tree
as Meditation Symbols, which serve to bring you into attunement with
the Hierarchies and the Over Lords working in those spheres.
Let us first take some notes, made by one practicing the
meditation of the Tree. — ’’Seated in Egyptian God attitude, facing
Southeast, commenced Meditation by drawing Astral Circle; drew it
rapidly and easily, and with Power. Projected Astral Body to center
of Circle, faced it to the East, and invoked the Names of God on the
Central Pillar — a clear projection, consciousness very definitely
centered in the Astral Body.
’’Formulated Path to Temple of the Inter-laced Triangle,
bright sunshine, Astral Body moved with rapid sweeping motion up the
Path and entered robing room — refused to robe in usual black robe,
so compromised on a white robe — Astral Body apparently very full of
vitality.
’’Outside on Path again, sunshine bright, Astral Body sweep
ing onward in strong flight — bright sunlight on green grass, grey
walls, warm with the sun, self in Astral Body enters the Temple, takes
seat on a stone block, facing East — did not experience any of the
usual difficulties in turning — consciousness very definitely located
in Astral Body, all sense of the physical body lost.
”Experienced the sensation of rising in the air while seated
on the stone block, went thru the roof of the building into bright
sunlight, continued to rise rapidly, passing clouds; then saw a sea of
clouds below me bathed in sunlight.
”Sky began to darken to indigo — saw crescent moon very
large and bright, knew that I was entering the Sphere of Yesod — de
termined to push on, as the ’going’ seemed to be exceptionally good —
saw the Sun of Tiphareth in an area of deep golden buff sky, like the
drop scene of a theatre, whereas the Moon of Yesod had been real.
’’Continued to rise on Central Pillar with no sense of
strain, but a feeling of breathless rapidity, wondering where I was
going next — borne on as it were, not flying by will power — passed
over it, but not thru it, making for Kether, and saw Daath below me.
’’Passing thru a Sphere in which I saw a shadowy Angel forms
with the traditional harps, sitting on the clouds around me — very
misty — heard snatches of a great choir chanting — entered a Sphere
of blinding white light,which I believed to be Kether — could not
see anything or feel anything, had not even an Astral Form — just the
point of Consciousness without Quality, bathed in the White Light —
had sense of the retention of Personality as a single Spark of a
central life — no memory, no quality, thought or aim, but managed to
hold to the idea of the experiment.
’’Saw the Veils of Negative Existence behind Kether as the
darkness of a starless night, stretching to Infinity — was suddenly
turned about, facing the opposite way to which I had been facing —
previously I had looked toward the Tree, as if I were gazing at a
picture of it, so that Geburah was on my left — now I found myself
backed into the Tree, as it were, and expanded to enormous size, a
towering Cosmic Figure — this figure was the full size of the Tree,
its feet were planted in the Globe of the Earth, which appeared bluish
seen thru the dim colored clouds. The three Supqrnal Sephiroth were
about the head, but not actually in it — Geburah was in the right
shoulder, and Chesed in the left — -hands gripped Hod and Netzach;
Tiphareth was not clearly formulated. Yesod was distinct as the
Semi-Moon.
’’Had a tremendous sense of size and power rising right up
thru the Cosmos — not only the Solar System — felt like a great
Angelic Being — there seemed to be an all-pervading undertone of
music and a swinging of Spheres in their orbits about me.
’’Then reabsorbed into Malkuth and re-entered the Temple
thru the roof, finding myself seated again on the stone block.” ---
Now I want you to study over that very carefully, and also
what has been said in the previous lessons, and then I want you to
become so familiar with the Tree and its Sephiroth that sitting quietly
in your Sanctum you can imagine an immense Tree, not standing upright,
but horizontally, or at an angle of 45 degrees, with Malkuth about
you, and Kether as a Flaming Point in the illimitable distance away
from you. Visualize this immense Tree spreading out into the depths
of space — see each of the Sephiroth in their proper place, and
recognize them. See the division into the three Pillars, and then see
formulated the lines of division separating the Tree cross-wise into
the Four Worlds. Then let the Tree in your Imagined Picture expand
to such enormous size that even Yesod is beyond the limit of your
sight — in other words, you know that gigantic Tree is there,
stretching out into Infinite Space, but it is so gigantic that while
you sense Malkuth about you, the Path leading up the Central Pillar to
Yesod seems infinitely long. When you have practiced this again and
again, until you are able to know that the Tree is there, stretching
out into space, altho you cannot even perceive the .nearest Sephira,
Yesod, you are ready to take up the Travelling of one of the Paths,
the 31st Path to Hod, on the Pillar of Severity, or to the Central
Pillar, by Path 32 to Yesod, or by the Bight Hand Path, 29, to
Netzach, on the Pillar of Mercy.
But in choosing now which of these Paths, and to which
objective you are to work in your projection, it will be necessary to
refer again to your last lesson, and to note the petition to the aspect
of Deity, functioning thru this Sphere, and then the prayer to the
Archangel in charge of the Hosts.
Now first of all, using the Emperor Scale of Color which was
given to you sometime ago, you will note that the general color of
Yesod is dark purple; the color of Hod will be reddish russet, while
the color of Netzach will be a yellowish green. Remember these for
your information, as the color Scheme of the Spheres which you will
approach.
Venus is of course the Ruler of Netzach, Mercury of Hod,
and the Feminine Diana of Yesod.
Then I want you to select one of these three Sephiroth for
your first attempt, and I want you to recall the Symbolism, Color
Tone, and Characteristics of that Sphere, and its attributes. I want
you to formulate your Prayer to the Aspect of Deity functioning thru
it, addressing Him by terms representing the Attributes of the Sephira
you have chosen. And then I want you to address the Archangel with
your Petition. You remember the qualities of the Sphere to which you
are approaching, so you address that particular Aspect of the Father

very much as the Psalmist did in the various Psalms. For instance,
in Hod, representative of Splendor, ”0h God of ineffable Splendor,
whose radiant effulgence blindeth my eyes,” etc. And in the case of
the Archangel — ”0h, thou great Archangel, Ruler of the Sphere of
Mercury, Oh Radiant and Shining One, I beseech,” etc.
Now sitting in the God Position, formulate the Magic Circle
about yourself, then project yourself into the Psychic Temple, which
constitutes the Secret Chamber you have been using heretofore. After
a moment of Prayer and Contemplation, visualize the Tree, stretching
out before you, huge, gigantic, expanding in size until it is so huge
that it passes beyond .the range of your vision; feel yourself ascend
ing upward and outward, along the Path you have chosen. As soon as
you are firmly along that Path adore the Creator and Sustainer of All,
under His Holy Name and the Sphere you are investigating, as you were
told in the other lesson, and then invoke the Archangel of that Sphere
and ask for His Blessing, and His assistance in ordering the Choir of
Angels assigned to that Sphere that they shall be friendly and helpful
to you. And then approach that Sphere, and remember that the entire
Tree is reflected in that Sphere, therefore enter that Sphere from the
top, Kether — that is, the Kether of the Miniature Tree in Hod, for
instance. When you find yourself bathed in the all-pervading reddish
russet of Hod, visualize the lesser Tree, and descend that Tree, as
the Creative Emanations descended in the Beginning, from Kether to
Chokmah, and thence to Binah, and so on, endeavoring to feel within
yourself the aspect of each of these lesser Sephira against the back
ground of the All-pervading influence of Hod, if that is the Sephira
with which you are working. You of course are to choose either Hod,
Yesod or Netzach. Whichever one you choose and work with, in the
subsequent work you will use that same Pillar, either the Left Hand
Pillar in your Ascent to Kether, or the Middle Pillar, or the Right
Hand Pillar.
Now that will be all for this time. You will have to study,
think and analyze, and you will have to work again and again with
your Imagery, until it brings you into contact with the Actuality.

Beloved Companion:
Once core, while you are reviewing the rather intricate
work of the past several weeks, and perfecting yourself in the
Projection Work, and the understanding of the Tree as further revealed
in those lessons, we shall listen to the Voice of the Master talking
to us once more in His inimical style on the subject of Mind, which
as you have now come to realize more keenly, is indeed the connecting
link between Matter and Spirit, and you have realized also something
of its supreme importance to the Magus of Power and the necessity of
its training and discipline in bringing about the contacts with those
Illumined Ones of the Inner Planes.
The Master discusses the mind and its discipline according
to the tenets of the Buddha, for it is in Buddhism that they are per
haps brought out more clearly than they were under the Master Jesus,
who was the presentation of a new idea, a Cap Stone on all that had
gone before, yet those that had preceded Him had the utmost importance
as foundation stones. So for several lessons we will listen to the
Voice of the Master.
The Religion of the Buddhas is, in the most imminent.sense
of the word a practical Philosophy. It is not a collection of Dogmas,
which are to be accepted and believed with an unquestioning and unin
telligent faith, but a series of statements and propositions consti
tuting disciplines, which, in the first place, are to be intellect
ually grasped and comprehended; in the second place to be applied to
every action of our daily lives, to be practiced, and to be lived up to
to the fullest extent of our powers. This fact of actually living the
Life shows the essentially practical nature of Buddhism, for tho a
man should know by heart a thousand stanzas of the Law and not
practice it, he has not understood this Philosophy. That man who
knows and practices one stanza of the Law has both understood and is
a true Follower, for it is the practice that constitutes the Buddhist,
not the mere knowledge of its tenets. It is the carrying out of the
five precepts, and not their repetition; it is the bringing home into
our daily lives of the great Law of Love and Righteousness, which
marks a true Follower, and not the mere appreciation of the Truth of
the beautiful and poetic statement of Laws which are too hard to
follow.
This Philosophy must be lived, to be felt as the supreme
object of our hearts as the supreme motive of our lives, and because
our lives are very painful, because to follow the good Law in all our
ways is difficult, we should not despair of being able to walk in the
way we have learned, and resign ourselves to living a life full only
of worldly desires and ways. Has not the Master said, ’’Let no man
think lightly of Good, saying, ’It will not come nigh me’, for even
by the falling of drops, the water jar is filled; the wise man becomes
full of good, even if he gather it little by little.” He who does his
best, he who strives albeit failingly, to follow what is good, to
eschew what is evil, that man will grow daily the more powerful for
his striving, and every wrong desire overcome, each loving and.good
impulse acted up to, will mightily increase his power to resist Evil,
will ever magnify his Power of living the life that is right.
Now the entire practice of Buddhism has been summed up in
one single stanza — ’’Avoiding the performance of evil action, gaining
Lecture 156 -Page 2
merit by the performance of good acts, and the purification of all of
our thoughts — this is the entire teaching of Buddhism.” Therefore,
in following these precepts we must so live that we may carry out the
three Rules as laid down. We all know what it is to avoid doing
evil. We detail the acts that are ill each time we take thought —
the taking of life, the taking of what does not rightfully belong to
us, living a life of impurity, speaking what is not true, or what is
cruel and unkind, indulging in drugs and drinks that undermine the
mental and moral faculties — these are the evil actions that we must
avoid. Living in peace and love, returning good for evil, having
reverence and patience, humility — these are some part of what we
know to be good.
And so we can all understand, can all try to live up to the
first two clauses of this Stanza. Vie can all endeavor ‘to put them
into practice in our daily lives, but the way to purify the thought,
the way to cultivate the thoughts that are good, to suppress and
overcome the thoughts that are evil, the practices by which the mind
is to be trained and cultivated, of these things less known — they
are less practiced and less understood.
And so the object of this talk is to set forth what is
written and known regarding these methods of cultivating and purifying
the mind, to set forth how this third rule can be followed and lived
up to,.for in one way it is the most important of all; it really
includes the other two rules, and is their Crown and Fruition. The
avoidance of evil, the performance of good — these things will but
increase the merits of our destiny, will lead but to new lives,
happier and more full of opportunity than we now enjoy, bringing also
greater temptations to test the increased strength and thus ever
develop larger abilities to resist.
And after all that merit, thus gained, when spent and gone,
the whirling of the Great Wheel of Life will bring us again to evil
and unhappiness, for not by the mere storing of merit can freedom be
attained; it is not by mere merit that we can come to the great Feast.
This merit gaining is secondary in importance to the purification and
culture of our thought, but it is essential, because only by its
practice comes the power of mental concentration that makes us free,
and we must never forget that this discipline of Purification so
necessary to mental concentration, varies with race, climate,
personality, etc.
In order that we may understand how this final and principal
aim is to be attained, before we can see why particular practices
should not purify the mind, it is necessary that we should first
comprehend the nature of this mind itself, this thought which we seek
to purify and to liberate.
In the marvelous System of Psychology, which has been
declared the "Citta”, or Thought Stuff, is shown to consist of innu
merable elements which are called tendencies. When a given act has
been performed a number of times, when a given thought has arisen in
our minds a number of times, there is a definite tendency to the
repetition of that act, a definite tendency to the recurrence of that
thought. Thus each mental tendency inclines to produce constantly its
like, and be in turn reproduced. And so at first sight it would seem
as though there were no possibility of altering the total composition
of one’s tendencies, no possibility of suppressing the evil ones, no

possibility of augmenting the states of good. But while Buddha has
taught us of this tendency to reproduce, which is so characteristic
of all mental states — he has also shown us how this reproductive
energy of the tendencies may itself be employed to the suppression of
evil states and to the culture of the states that are good; for if a
man has money and powerful tendencies in his nature, which tend to make
him angry or cruel, we are taught that he can definitely overcome the
evil tendencies by the practice of mental concentration on tendencies
of an opposite nature and kind by devoting a definite time each day to
meditating on thoughts of pity and of love. Thus he increases the
tendencies in his mind that tend to make men loving and sympathetic,
and because ’’Hatred ceaseth not by Love alone”. Therefore, do these
evil tendencies of his nature, those tendencies to anger and cruelty,
disappear before the rise of new, good tendencies of love and of pity,
even as the darkness of the night fades in the glory of the dawn.
Thus we see that one way, and the best way of overcoming
bad tendencies is the systematic cultivation by dint of Meditation,
of such qualities as are opposed to the evil tendencies we desire to
eliminate. And in the central and practical feature of the instance
adduced, the practice of definite Meditation or mental concentration
upon the good tendencies, we have the Key to the entire system of the
purification and cultivation of the mind which constitutes the
practical working basis of the Buddhist Philosophy.
If we consider the action of a great and complex engine,
such as a machine which drives a steam boat thru the water, we see
that there is first and foremost one central and all-operating source
of energy. In this case the steam would be generated in the boiler;
this energy in itself is not good nor bad, it is simply power, and
whether that power does the useful work of moving the ship or the bad
work of breaking loose and destroying the ship, scalding men to death,
etc., all depends upon the correct and coordinated operation of all
the various parts of that complex machine.
If the slide valves of the great cylinders open a little
too soon, and so admit the steam before the proper time, much power
will be lost in overcoming the resistance of the steam itself. If
they remain open too long, the expansive force of the steam will be
wasted, and so again power will be lost. And if they open too late
much of the momentum of the engine will be used up in moving uselessly
the great mass of the machinery.
And so it is with every part of the engine. In every part
of the prime mover is that concentrated, expansive energy of the
steam, but that energy must be applied in each diverse piece of
mechanism in exactly the right way, at exactly the right time, other
wise either the machine will not work at all, or much of the energy
of the steam will be wasted in overcoming its own opposing Force.
So it is with the subtile machinery of the mind, a mechanism
infinitely more complex, capable of far more power for good or evil
than the most marvelous of man’s mechanical achievements, than the
most powerful engine ever made by human hands. One great engine at
its worst, exploding, may destroy a few hundred lives, at its best
may carry a few thousand men; it may promote trade and the comfort
of some few hundred lives, but who can estimate the power of one
human mind, whether for good or evil, one such mind, the mind of a
man, may bring about the torture and death of many million men, may
wreck States, Religions and Dynasties, and cause untold suffering and
misery. Another mind employing the same manner of energy, but rightly
using that energy, for the benefit of others may bring hope into
hopeless lives of countless millions of human beings, may increase
by a thousand fold the pity and love of two thirds of humanity, may
aid innumerable thousands of beings to come to that peace which we
all crave, that peace, the way to which is so difficult to find.
Next week I am going to outline a plan by which you may
utilize this power constructively, thru the use of a very simple
discipline.

Beloved Companion:
We have seen, the energy employed by the two types of
mind which I illustrated in the previous talk, is one and the same
energy, the energy which lies hidden in every human brain, which is
generated with every pulsation of every human heart, which is the pre
rogative of every being and the sole mover in the world of men. There
is no idea or thought, there is no deed, whether good or bad accom
plished in this world but that supreme energy, that keen power of our
mental mechanism is the mover and the cause.
It is by use of this energy that the child learns how
to speak, it is by its power that the despot brings sorrow^ into
thousands of lives. It is by this power, termed ’’Mental Concentration”
thru which nothing in this world, whether for good or for evil, but
which is wrought by its application. It weaves,upon the loom1 of time
the fabric of men’s characters and destinies. Its name and form are
the twin threads with which it blends the quick, flying shuttles of
the loom, men’s good and evil thoughts and deeds; and the pattern of
that fabric is the outcome of innumerable lives.
It is by the power of this same energy that the baby
learns to walk, it is by its power that Newton weighed these Suns and
Worlds; it is the steam power of the human organism, and what it does
to make us great or little, good or bad, is the result of the way in
which the powers of the mind, all these complex tendencies apply and
use that energy. If the tendencies act well together, if their
various functions are well coordinated, then that man has great power,
either for good or evil; and when you see one of weak mind and will
you may be sure that his tendencies are working one against another.
So the central power, this power of tendency, is wasted in one part of
the mind in overcoming its own energy in another.
If a skillful engineer, knowing well the functions of
each separate part of an engine, were to have to deal with a machine
whose parts did not work in unison, and which thus frittered away the
energy supplied to it, he would take his engine part by part,
adjusting here a valve and there an eccentric. He would observe the
effects of his alterations with every subsequent movement of the whole
engine, and so little by little would set all the machinery to work
together, until the engine was using to the full the energy supplied
to it. And this is what we have to do with the mechanism of our
minds, each for himself.
First, earnestly to investigate our component tenden
cies to see wherein we are lacking, to see wherein our mental energy
is vœll used, and where it runs to waste, and then to keep adjusting,
little by little, all these working parts of the mind engine, until
each is brought to work in the way it is desired, and the whole vast
complex machinery of our being is all working to one end, the end to
which we are working, the Goal which now lies ahead, yet not so far
but what we may work for and attain it.
The question is, how we are thus to adjust and alter
the tendencies of our nature; the parts of our machinery which will
use up our energy wrongly, will let our energy leak into wrong chan
nels — how are we to cure them? Let us take another example in the
world of mechanics — there is a certain part of the locomotive which
is called the slide valve. It is the most important part, because its
duty is to admit the steam to the working parts of the engine. Upon
its accurate performance of this work the whole efficiency of the

locomotive depends. The great difficulty with this slide valve con
sists in the fact that its face must be perfectly, almost mathemat
ically smooth. And no machine has yet been devised that can cut this
valve face smooth enough. What they do is this; they make use of the
very force of the steam itself, the very violent action of steam to
plane down that valve face to the necessary smoothness.
The valve, made as smooth as machinery can make it, is
put in its place and steam is admitted, so that the valve is made to
work under very great pressure, and very quickly for a time, as it
races backward and forward, under this unusually heavy pressure of
steam, the mere friction against the port-face of that cylinder upon
which it moves suffices to wear down the little unevennesses that
would otherwise have proved so fertile a source of leakage.
So we must do the same with our minds, we must take our
good and useful tendencies, one by one, and put them under extra and
unusual pressure, by special mental concentration, and by this means
those good tendencies will be made ten times as efficient; there will
be no more leakage of energy, and our mental mechanism will daily
work more and more harmoniously and powerfully. And the moment that
the mental reflex is attained, the hindrances, that is the action of
the opposing tendencies, will be checked; the leakages, or as they
are more commonly called, corruptions are assuaged, and the mind con
centrates itself by the concentration practices.
Nov/ let us see how these tendencies, these working
parts of our mental mechanism first come into being. Look at a child
learning how to talk — the child hears a sound, and this .sound the
child learns to connect by association with a definite idea. By the
power of its mental concentration the child seizes on that sound,
and by its imitative group of tendencies it repeats that sound, and
by enough effort of concentration it impresses the idea of that sound
on some cortical cell of its brain where it remains as a faint ten
dency, ready to be called up when required. Then one time an occasion
arises which recalls the idea that sound represents; it has need to
make that sound in order to get some desired object; the child con
centrates its mind with all its power on the memorizing cortex of its
brain, until that faint tendency, that manner of mind-echo of the
sound that lurks in the little brain cell is discovered, and like a
stretched string played upon by the wind, the cell yields up to the
mind a faint repetition of the sound idea which caused it.
By another effort of concentration now removed from
the memorizing area and shifted to the speaking center in the brain
the child’s vocal cords tighten in the particular way requisite to
the production of that sound. The muscles of lips and throat and ton
gue perform the necessary movements, the breathing apparatus is con
trolled so that just the right quantity of air passes over the vocal
cord, and as the child speaks it repeats the word it has formerly
learned to associate with the object of its desires. Such is the pro
cess of the formation of a tendency. The more frequently that idea
recurs to the child the more often does it have to go thru the pro
cesses involved. The more often, in a word, has the mind of the child
to perform mental concentration or tendencies upon that particular
series of mental and muscular movement, the more powerful does the
set of tendencies involved become, until the child will recall the
necessary sound idea, will go thru all these complex movements of the
organs of speech, without any appreciable new efforts of mental con

centration. In fact that chain of association, that particular coor
dinating function of memory and speech will have established itself
by virtue of the past mental concentration as a powerful tendency in
the being of the child, and that tendency will tend to recur whenever
the needs which led to the original tendency are present, so that the
words will be reproduced automatically and without special effort.
Thus we see that tendencies arise from many arts of
mental concentration; the more often repeated the tendency the more
powerful the tendency produced, thus a word in the new language, for
instance, may become a tendency, may be perfectly remembered without
further effort, either by one very considerable effort of mental con
centration or by many repetitions of the words with slight mental
concentration.
The practical methods, then, for the culture and
purification of the mind according to the methods indicated for us
by these teachings are two; first, by reflection, that is the accurate
reflection upon things in order to ascertain their nature; an inves
tigation or analysis of the tendencies of our own nature in this case.
And secondly, concentration, the bringing to bear upon the mind of
the powers of concentration, to the ends of the good states, the good
tendencies may become powerful tendencies in our being. As to the bad
states, they are to be regarded as mere leakages of the central power.
The remedy for them, as for the leaky locomotive slide valve, is the
powerful practice upon the good states, which are of an opposite
nature.
So we have first to very accurately analyze and ob
serve the states that are present in us by the power of reflection
and then to practice concentration upon the good states, especially
those that tend to overcome our particular failings. By mental con
centration is meant an intentness of the thought, of thinking for a
definite time of only one thought at a time. This will be found at
first to be very difficult.
You sit down to meditate on Love, for instance, and
in half a minute or so you find you are thinking about what someone
said the day before yesterday. So it is always at first. The Buddha
likened the mind of man beginning this practice of concentration to
a calf which had been used to running hither and thither in the
fields, without any let or hindrance, which has now been tied with a
rope to a post. The rope is the practice of Meditation, and the post
is the particular object selected for Meditation. At first the calf
tries to break loose, he runs hither and thither in every direction,
but is always brought up sharp at a certain distance from the post
by the rope which is tied to him. For a long time, if he is a rest
less calf, this process goes on, but at last the calf becomes more
calm; he sees the futility of struggling and lies down by the side of
the post. So it is with the mind.
At first, subjected to this discipline of concen
tration, the mind tries to break away; it runs in this or that direc
tion, and it takes a long time to realize the uselessness, of trying
to break away. And always having gone a certain distance from the
post, having reached a certain distance from the object selected for
Meditation, the fact that you have sat down with the definite object
of Meditation acting as a rope, the mind realizes that the post was
its object, so comes back to it; and when the mind, becoming concen
trated and steady, at last lies down by the post and no longer tries
to break away from the object of meditation; then concentration is
obtained. But this takes a long time, and hard practice.
And in order that we may make this, the most trying part
of the practice, easiest, various methods are suggested. One is that
we can avail ourselves of the action of certain tendencies themselves.
You know how we get into the habit of doing things, particularly habits
of doing things at a definite time of day. Thus we get into the habit
of waking up at a definite time in the morning; we always tend to wake
up at that same hour each day. We get in the habit of eating our dinner
at seven o’clock, and we do not feel hungry until that time. If we
change the time of our meal we always feel hungry at seven, and then
when we get no dinner a little after seven that hunger vanishes, and
we presently get accustomed to the new state of things.
Thus in effect the practice of any act, the persistence
of any given set of ideas recurring regularly at a set time of day
forms within us a very powerful tendency to the recurrence of those
ideas, or to the practice of that act at the same time each day.
Novr we can make use of this time habit of the mind to
assist us in our practice of Meditation, and this I am going to take
up with you next.

Beloved Companion:
And so now taking up the use of this time habit of mind,
I want you to choose a given time of the day, and always practice at
that same time, even if it is only for five minutes or ten minutes,
but always at exactly the same time of day. In a little while the
mind will have established a habit in this respect, and you will find
it much easier to concentrate the mind at the usual time than at any
other. Vie should also consider the effect of our bodily actions upon
the mind. When we have just eaten a meal the major part of the spare
energy goes to assist in the work of digestion. And so at those times
the mind is sleepy and sluggish, and under these circumstances we can
not use all our energy to concentrate with. Therefore, choose a time
when the stomach is empty. Of course the best time from this point of
view is when we wake up in the morning.
Another thing you will find very upsetting to your con
centration at first is souna; any sudden, unexpected sound particular
ly. So it is best to choose your time when people are not moving
about, when there is as little noise as possible. Here again the early
morning is indicated, or else late at night, and generally speaking,
you will find it easier to concentrate either just before rising or
else at night just before going to sleep.
Another thing that very much affects these tendencies is
place. As you think a little you will see how tremendously place
effects the mind. The merchant’s mind may be full of trouble but no
sooner does he get to his office or place of business, than his trouble
goes, and he is all alert, a keen, capable business man.
A Doctor may be utterly tired out and half asleep when
he is called up at night to attend an urgent case, but no sooner has he
come to his place, the place where he is wanted to exercise his pro
fession, the bedside of his patient, than the powerful associations of
the place overcome his weariness and mental lethargy and he is very
wide awake. All his faculties are on the alert, his mind working to
the full limit demanded by his very difficult profession.
So it is in all things — the merchant at his desk, the
Captain on the bridge of his ship, the engineer in his engine room, the .
chemist in his laboratory — the effect of place upon the mind is
always to awaken a particular set of tendencies, the tendencies which
are associated in the mind with that place. Also there is perhaps a
certain intangible, yet operative atmosphere of thought, which clings
to places, in which definite acts have been done, definite thoughts
constantly repeated. It is for this reason that we have a great sense
of quiet and peace when we go to a Monastery, or to Church, for that is
a place where life is protected and where men think deeply of the great
Mysteries of Life and Death; it is the home of those who are devoted to
the practice of Meditation, it is the center of the Religious life of
the people.
When people want to make merry they have parties in
their home, and when they?feel religiously inclined they go to their
church. The great bulk of thoughts which arise in such a place are
peaceful, calm and holy, and this atmosphere of peace and calm and
holiness seems to penetrate and diffuse the whole place, until the
walls and roof and flooring, even the very ground seems soaked with an
atmosphere of Holiness like some faint distant perfume that can hardly
be’ scented, and yet that one can feel. It may be that some of this
impalpable, yet grosser portion of the thought stuff thus clings to the
very walls of a place, and it is certain that it can be sensed imme
diately.
And so we should choose for our practice of Meditation
a place which is suited to the work we have to do. It is a great aid
of course, owing to the very specialized set of place tendencies so
obtained if we can have a special place in which nothing but these
practices are done, and vzhere no one but one’s self goes. But for a
layman especially this is very difficult to secure. A Priest who is
practicing such Meditation selects a place some distance from the Mon
astery where people do not come and walk about, either a cave or else
he makes a special hut which he alone uses. But as this specific re
tirement is not easy to a layman, he must choose whatever place is most
suitable, some place vzhere at the time of his practice he will be as
little disturbed as possible». If he is able, this place should not be
the place where he sleeps, as the tendencies of such a place would
tend, as soon as he tries to reduce the number of his thoughts down to
one, to make him go to sleep, which is one of the chief things to be
guarded against.
Time and place being once chosen, it is important, until
the faculty of concentration is strongly established, not to alter
them. Then bodily posture is to be considered. If we stand up to
meditate then a good deal of energy goes to maintain the standing pos
ture, Lying down is also not so good, because it is associated in our
minds with going to sleep, and therefore the sitting position is best.
Now comes the all important question of what we are to
meditate upon. The subjects of Meditation are classified in the
Ancient Laws under 40 heads, and in the old days a man wishing to prac
tice concentration would go to some great man who had practiced long,
and had so attained to great spiritual knowledge that by virtue of
this knowledge he could tell which of the 40 categories would suit the
Aspirant. In our day this is hardly possible. So the best thing to do
will be to practice those forms of Meditation which will most certainly
increase the highest qualities in us, the qualities of Love, Pity and
Sympathy, and indifference to worldly life and cares, those forms of
concentration which will give us an accurate perception of our own
nature, and the sorrow, transitoriness and soullessness of all things
material and contemplating those forms which will best calm our minds
by making us think of holy and beautiful things such as the Life of the
Buddha, or the Life of the Master Jesus, the liberating nature of the
Laws they taught, and the pure Life which their Disciples follow.
Vue have seen how a powerful tendency is to be formed in
one of two ways, either by one tremendous effort of concentration or
many slight ones. As it is difficult for a beginner to make a tremen
dous effort it would be found simplest to take one idea which can be
expressed in a few words silently .over and over again. The reason for
the use of a formula of words is that owing to the complexity of the
brain centers involved in the production of words, very powerful ten
dencies are formed by this habit of silent repetition. The Buddhist
Rosary is a very powerful mechanical aid in constantly evoking the idea
they present. Many of the Buddhists, and those of other Faiths, use
the Rosary as a very convenient aid; thus one formulates to one’s self
the Ideal of the Great Teacher. One reflects upon His Love and
Compassion, and all that great Life of His, devoted to the Spiritual
assistance of all beings -- one formulates in the mind the Image of
the Master, trying to imagine Him as He taught the Faith which has
brought Liberation to so many. And every time the mental image fades
he brings his attention back to the Master.
But perhaps the best of all the various Meditations up
on the Ideal are those which in one form you have already had, and
which are known as the Four Sublime States. These Meditations calm
and concentrate the mind in a very powerful and effective way. Besides
thi-s they tend to increase in us those very qualities of the mind which
are the best. Thus one sits down facing east, and after reflecting for
a few moments upon the great altruistic Love exemplified by the Master
Jesus, for instance, imagines a Ray of Love going out from one’s heart
and embracing all beings in the Eastern Quarter of the world, and he
repeats this formula, "And he lets his mind pervade the Eastern Quarter
of the world with thoughts of love, with heart of Love grown great and
mighty beyond all measure, until there is not one being in all the
Eastern Quarter of the world whom he has passed over, whom he has not
suffused with thoughts of Love, with heart of Love grown great and
mighty and far reaching beyond all measure.”
And as you say these words you imagine your Love going
forth to the East like a great spreading Ray of Light. First you think
of all your friends, those whom you love, and suffuse them with your
thoughts of Love, and then reflect upon all those innumerable beings in
that Eastern Quarter whom you know not, to whom you are indifferent,
but whom you should love, and you suffuse them also with the Ray of
your Love, and lastly you reflect upon all those whom are opposed to
you, who may be your enemies, who may have done you wrong, and these
too, by an effort of your will, you suffuse with your Love, ’’until there
is not one Being in all that Eastern Quarter of the Earth whom you have
passed over, whom you have not suffused with thoughts of Love, with
Heart of Love grown great and mighty beyond all measure.”
Then you imagine a similar Ray of Love issuing from your
heart in the direction of your right hand, and you mentally repeat the•
same formula, substituting the word ’’Southern” for ’’Eastern” you go
thru the whole series of reflections in that direction. And then you
move to the West, and then to the North, until all around you in these
four directions you have penetrated all beings with these thoughts of
Love. Then you imagine your thoughts are striking downward, and
embracing and including all beings beneath you, repeating the same
formula. And lastly, as going upward, and suffusing with the warmth of
your Love all beings in the world above. Thus you will have meditated
upon all beings with thoughts of Love in all the six directions of
space, and then you have finished the Meditation on Love.

Beloved Companion:
And now in the same way in which you performed the
Meditation of Love, using the same formula, you proceed with the other
three Sublime States, thinking of all beings in the endless sorrow of
existence, thinking especially of those in whom at this moment sorrow
is especially manifesting, thinking of the weak, the unhappy, the
sick, and those who have fallen; you send out a Ray of Pity and Com
passion toward them in all six directions of Space, changing the word
’Love* of course, in the formula to ’Pity’ and ’Compassion’ and thus
suffusing all beings with thoughts of Compassion, you pass on to the
Meditation of Happiness» You meditate on all beings who are happy,
from the lowest Happiness of earthly Love to the highest, the happiness
of those who are freed from all sin, the unutterable happiness of those
who have attained to true Illumination. You seek to feel with all
those happy ones in their happiness, to enter into the bliss of their
hearts and lives, to augment it, and so you pervade all six directions
with thoughts of happiness, and with this feeling of Sympathy with all
that is happy and fair and good.
Then finally reflecting on all that is evil and cruel
and bad in the world, reflecting on the things which tempt men away
from the Holy Life — you assume to all evil beings thoughts of indif
ference, understanding that all evil in these beings arise from
ignorance, from the leakages of mental power into wrong channels. You
understand concerning them that it is not your duty to condemn or re
vile or criticize, but only to be indifferent to them. And when you
have finished this Meditation of Indifference you have completed the
Meditation on the four Sublime States, of Love and Pity, and Happiness
and Indifference. The Meditation on Love will overcome in you all
hatred and wrath; the Meditation on Pity will overcome your tendencies
to cruelty or unkindness; the Meditation on Happiness will do away
with all feeling of envy and malice, and the Meditation on Indifference
will take from you all sympathy with evil ways and thoughts. And if
you will diligently practice these four Sublime States you will find
yourself becoming daily more and more loving and compassionate and
happy with the highest happiness, and indifferent to misfortune and to
evil. So very powerful is this method of meditation that a very short
practice will give results, results that you will find working in your
life, bringing peace and happiness to you and to all around you.
Then there is the very important work of the analysis
of the nature of things which leads men to realize that all on earth
are characterized by the three characteristics of sorrow, transitori
ness and soullessness, and how there is naught that is free from these
three characteristics and how only right reflection and right Medita
tion can free you from them and can open for you the Way to Peace, and
because men are very much involved in the affairs of the world, be
cause so much of their lives is made of little hates and loves and
fears, because they think so much of their wealth, and we think so
much of those we love with earthly love and our enemies, and all the
little concerns of our daily lives. Therefore is this right percep
tion very difficult to obtain, very difficult to realize as absolute
Truth in the depth of our hearts — that we have but one life and one
body, so these we must guard with very great attention and care, not
wasting useful mental energy upon ephemeral things. We think we have
but one state in life, and so we think very much of how to better our
position, and how to increase our fortune — ”1 have these sums, mine
Lecture 159 - Page L
is this wealth.” Thus the foolish man is thinking — ”He himself hath
not a self.”
But if we could look back over the vast stairway of our
innumerable lives and we could see how formerly we held all various
positions, and had countless fortunes, countless children, innumerable
loves and lives, if we could so look back and see the constant and
inevitable misery of all these lives, could understand our ever chang
ing minds and wills, and the whole mighty phantasmagoria of the
illusion that vre deem so real, if we could do this, then indeed we
might realize the utter misery and futility of the earthly life, and
understand and grasp the three true characteristics of all existing
things, then indeed would our desire to escape from the perpetual
round be augmented, augmented so that we v/ould work with all our power
into liberation.
So in my next talk I am going to take up something of
the gaining of the knowledge of past lives. In the gaining of the
knowledge of past lives, there is a way, a practice of meditation by
which that knowledge may be obtained. It at first may seem startling,
but there is nothing really unnatural nor miraculous about it; it is
simply a method of perfectly cultivating the memory.
Our memories primarily are a function of the material
brain, we remember things because they are stored up like mind pictures
in the minute nerve cells of the great cortex of the brain,principally
on the left frontal lobe. So it may naturally be asked if memory, as
is certainly the case, may be stored up in the material brain, how is
it possible that we should remember without some miraculous faculty,
things that happened before the brain existed. The answer is this;
our brains it is true, have not existed before this birth, and so all
our normal memories are memories of things that have happened in this
life. But what is the cause of the particular brain structure that
now characterizes us? Past Tendencies. The particular and specific
nature of a given brain; that, namely, which differentiates one brain
from another, which makes one child capable of learning one thing, and
another child another, the great difference of aptitude, etc. which
gives to each one of us a different set of desires, capacities and
thoughts — what force has caused this great difference between brain
and brain? We say that the action of our past tendencies, the whole
course of the tendencies of our past lives, determined, before our
birth in this life, while yet the brain was in process of formation,
these specific characteristic features. And if the higher thinking
levels of our brains have thus been specialized by acquired tendencies
of all our line of lives; every thought that we have had, every idea
and wish that has gone to help to specialize that thinking stuff, must
have left its records stamped ineffaceably, and safely on the structure
of this present brain, until that marvelous structure is like some
ancient manuscript — a piece of paper on which is old writing faded
out, another and yet another written screen has been superimposed —
by our physical eyes only the last Record can be read.
But there are ways by which all these ancient faded
writings can be made to appear, and this is how it is done — To read
those faded records we use an eye whose sensitivity to minute shade of
color and technique is far greater than our own. A photograph is taken
of the paper on plates specially prepared so as to be especially sen
sitive to minute shades of color. According to the exposure given, the
time the eye of the camera gazed upon that sheet of paper, another and
another writing is impressed upon the sensitive Plate used, and the
sheet of paper which to untrained eye of man bears but one script,
yields up to successive plates those lost ancient faded writings, un
til all are made clear and legible.
And so it must be, if we think, with this memory of
man, with all the multiple attributes of that infinitely complex brain
substance.
All that normal mental vision of man can read there is
the last plain writing, the record of the first life, but every record
of each thought and act of all our karmic ancestors, the records upon
whose model this last life and the specialized brain structure has
been built must lie there visible to the trained vision, so that had
we but this more sensitive mental vision, the wondrous parchment, the
tale of the innumerable ages that have gone to the composing of that
marvelous document, the record of a brain, would stand forth.clear and
separate like the various pictures on the color sensitive plate.
Often indeed it happens that one imprint, the last of
all those ancient records is now so clearly and legibly written that
a child can read some part of what is written, and so we have those
strange incidents of sporadic, uninherited genius that is the puzzle
and despair of western psychologists. A little child before he can
hardly walk, before he can clearly talk, will see a piano and crawl to
it, and untaught, his baby fingers will begin to play, and in a few
years’ time, with very little teaching and practice, that child will
be able to execute the most difficult pieces, pieces of music that
baffle any but the most expert players. There have been many such
children whose powers have been exhibited over the length and breadth
of the country.
And there was that other, one of our greatest engineers,
when a child was the son of uneducated peasant people — he would
build baby bridges over the streams of his country untaught, and his
bridges would bear men and cattle.
There was a child some ten years ago in Japan who, when
a baby, saw one day the ink and brush with which the Chinese and
Japanese write, and crawling with pleasure reached out his chubby hand
for them and began to write. By the time he was five years old that
baby,scarcely able to speak correctly, could write the Chinese Charac
ters perfectly, that wonderful and complex script which takes an
ordinary man ten to fifteen years to master, was written by this baby
of five perfectly. The child’s power was exhibited all over the
country, and before the Emperor of Japan — the answer to the question
that arises, how these children get their power, is obvious. Purely
because for them the last writing on the book of their minds was yet
clear and legible, because in their last birth that one particular
set of tendencies was so powerful that its record could still be read.
And thus we all have here in our present lives the
faded records of all our innumerable series of lives, the thousands,
tens of thousands, thousands upon thousands of records, one superim
posed over another, waiting only for the eye that can see, the eye of
the trained and perfected memory to read, to distinguish one from an
other, as the photographic plate distinguished the minute shades of
color. That is the method I want to give you next.
Beloved Companion:
Now for this turning of the mental vision to read the
records of the past. You are to sit down in your place of meditation
and begin to think of yourself seated there, and then you begin to
think backward. You think the act of coming into-the room, you think
the act of walking toward the room, and so you go on thinking back
ward pn all the acts that you have done that day. You then come to
yourself, waking up in the morning, and perhaps you remember a few
dreams; then there is a blank, and you remember your last thoughts as
you went to sleep the night before, what you did before retiring, and
so on back to the time of your last meditation.
If you have been faithful to your practice work of the
evening review you will by now have the mind well trained, but if not,
remember this is a very difficult practice, and so at first you must
not attempt to go beyond one day, else you will not do it well, and
will omit remembering a lot of important things. When you have prac
ticed for a little you will find your memory of events becoming rapid
ly more and more perfect, and this practice will help you'in worldly
life as well, for it vastly increases the power of memory in general.
When a day becomes easy, and not until then, you slowly increase the
time meditated upon, and then get into the way of doing a week at a
sitting; here taking only the most important events; then a month,
then a year, and so on. You will find yourself remembering all sorts
of things about your past life that you had quite forgotten, you will
find yourself penetrating further and further into the period of deep
sleep, you will find you remember your dreams even far more accurately
than you ever did before, and so you go on, going again and again over
long periods of your life, each time you will remember more and more
of the things you had forgotten, you will remember little incidents of
the child-life, remember the tears you shed over the difficult tasks
of learning how to walk and speak, and at last, after long hard prac
tice, (you must allow plenty of time, for this is a real task) you
will remember a little right back to the time of your birth.
If you never go any farther than this you will have
done yourself an enormous amount of good by the practice, you will
have marvelously increased your memory in every respect, and you
will have gained a very clear perception of the changing nature of
your desires and mind and will, even in the few years of this life.
But to get beyond this point of birth is very difficult, because you
see you are no longer reading the records of this Life, but are trying
to read one of the fainter, underwritten records the tendencies have
left on our brain.
All this practice has been for the purpose of making
clear your mental vision, and as I have said, this will, without
doubt, be clearer far than before. But the question is whether it is
clear enough. Time after time, retracing in their order the most im
portant events of this life, at last one day you will bridge over that
dark space between Death.and Birth, when all the tendencies are like
the seed in the earth, breaking up to build a new Life, and one day
you will suddenly find yourself remembering your death in your last
life. This will be very painful, but it is important to get to that
stage several times at least, because at the moment when a man comes
very near to death the mind automatically goes thru the very process
of remembering backward, which you have been practicing so long, and
so you can gather then the clues to all the events of that last life.
Once this difficult part of passing from Birth to Death
is gone over the rest of it is easy. You can then daily, with more
and more facility, remember the deeds and thoughts of your past lives.
One after another will open before your mental vision, you will see
yourself living a thousand lives, you will feel yourself dying a
thousand deaths, you will suffer with the suffering of a myriad exist
ences, and you will see how fleeting were their joys, what prices you
had again and again to pay., for a little happiness; how real and terri
ble were the sufferings you had to endure. You will watch how for
years you toiled to amass a little fortune, and how bitter death was
at that time because you could not take your treasure with you. You
will see the innumerable persons you have thought of as being the only
ones you could ever love; the million upon millions of beings caught
like yourself in the whirling wheel of Life and Death, some now your
father, mother, children, some again your friends, and now your bitter
enemies. You will see the good deeds, the loving thoughts and acts
bearing rich harvest life after life, and the sad gathering of ill
weeds, the harvest of ancient wrongs. You will see the beginningless
of your lives with its ever changing pattern, stretching back, back, ba
back into interminable vistas of past time, and then at last you will
know and will understand..
Such is a little part of the way of Meditation, the way
whereby the mind and heart may be purified and cultivated. And now
for a few final remarks.
It must always be remembered that no amount of reading
or talking about these things is worth a single moment’s practice of
them. These arc things to be done, not speculated upon; and only he
who practices faithfully can obtain the fruits of Meditation.
There is one other thing to be said, and that is con
cerning the importance of emotional power. It has been said that
emotion alone cannot conduct to Illumination; but, nevertheless, this
emotion is of the most vital importance, for there is no concentration
without emotion. And why? Because, reverting to our simile of the
steam-engine, whilst mental concentration, is the steam power of this
human machine, the fire that heats the water, the fire that makes
that steam and maintains it at high pressure is the power of emotion.
A man who negates emotion is putting out his fires; and sooner or
later, according to his reserve stock of emotional fuel, he will have
little or no more energy at his disposal. And so, this emotion is of
eminent importance; we must avoid evil, we must fulfill all good, for
only in this way can we obtain energy to practice and apply our
philosophy; only in this way can we carry into effect that third rule
of the Stanza which has been our text; only thus can we really follow
in our Master’s Footsteps, and carry into effect His Rule for the
purification of the mind. Only by this way and by constantly bearing
it in mind and living up to it.

Beloved Companion:
The Sepher Yetzirah refers to the Ten Sephiroth them
selves , as well as the lines connecting them as Path, and justly so,
for they are equally Channels of Divine Influence, , But it is usual
in practical working to consider the lines between the Sephiroth only
as the Paths, and the Sephiroth themselves as Stations upon the Tree.
This is one of the many tricks and blinds to be found in the Caballis-
tic System, for if we think of the Paths as thirty-two in number, as
they are given the Sepher Yetzirah, we shall not be able to equate
them with the twenty-two letters of the Hebrew Alphabet, which, with
their numerical value and correspondences, form the Key to the Paths.
Each Path is said to represent the equilibrium of the
two Sephiroth it connects, and we have to study it in the light of
our knowledge of these Sephiroth if we are to appreciate its signif
icance. Certain symbols are also assigned to the Paths themselves;
these are, as already noted, the twenty-two Letters of the Hebrew Al
phabet, the Signs of the Zodiac, the Planets, and the Elements.
Now there are twelve Signs in the Zodiac, seven Planets
and four Elements, making in all twenty-three Symbols. How are these
to be arranged on twenty-two Paths? Here is another Caballistic
Blind to puzzle the uninitiated. The answer is quite simple, when it
is known. Our consciousness, being in the element of Earth, we do
not need the Symbol of Earth in our calculations when we make contact
with the Unseen, so we leave it out; and then we find ourselves with
a correct set of correspondences. Malkuth is all the Earth we need
for practical purposes.
The third set of symbols to go upon the Paths are the
twenty-two Trumps or Major Arcanum of the Tarot Pack. With these
three sets of symbols and the colors of the four Color Scales our
major symbolism is complete. The minor symbolism consists of the in
numerable ramifications of the Correspondences thru all Systems and
Planes.
The Tree of Life, Astrology, and the Tarots, are not
three mystical systems, but three aspects of one and the same system,
and each is unintelligible without the others. It is only when we
study Astrology on the basis of the Tree that we have a Philosophical
System, and equally does this apply to the Tarot System of Divination
and the Tarot 'itself, with its comprehensive interpretation gives a
Key to the Tree as applied to human life.
Astrology is so elusive, because the uninitiated As
trologer works on one Plane only, but the initiated Astrologer, with
the Tree as his ground plan, interprets on the Four Planes of the
Four Worlds, and the effect, shall we say, of Saturn, is very differ
ent in Atziluth, where it is the Divine Mother, Binah, to that which
it is in Assiah.
All systems of Divination and all systems of practical
Magic, find their principles and philosophy based upon the Tree.
Whoever tries to use them without this Key is like the person who has
a cabinet of patent medicines and doses himself and his friends accord
ing to descriptions given in the advertisements, wherein backache
includes every disease which does not cause pain in front. The
Initiate who knows his Tree is like the scientific Physician who under
stands the principles of physiology, and the chemistry of drugs, and
prescribes accordingly.
Various methods of attributing the Tarot Cards have
been worked out from traditional sources. In the book, ’’The Key to
the Tarots”, by Yiiaite, he gives the chief of these, but refrains from
indicating which in his opinion is the correct one. In that valuable
tabulation of Esoteric Symbolism by Crowley, there is no such delicacy
and the System as it is known amongst Initiates is given. This is
the method I propose to follow, for it is the correct one, because the
correspondences work out without discrepancies, a thing they do not do
in other Systems.
Now according to this System, the Four Suits of the
Tarot Pack are assigned to the Four Worlds of the Caballist, and the
Four Elements of the Alchemist. 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, and the Suit of Pentacles or Coins to
Assiah and Earth.
The Four Aces are assigned to Kether, the first Sephira;
the four Twos to Chokmah, the second Sephira, and so on down the Pack;
the four Tens being assigned to Malkuth. It will thus be seen that
the Cards of the Four Suits of the Tarot Pack represent the action of
the Divine Forces in each sphere, and on each level of Nature. Equally
as we know the significance of the Tarot Cards we shall obtain much
light on the nature of the Paths and Stations to which they are
assigned. Both these Systems, the Tarot and the Tree, being of imme-
Bmorial antiquity, their origins being lost in the vistas of the ages,
there is an enormous mass of symbolic correspondences accumulated
around each of them. Every practical Occultist who has ever worked
with the Tree has added to his stock of associations, making the
Symbols live in the Astral by means of his operation. The Tree and
its Key are infinite in their adaptability.
The four Court Cards of the Tarots are called, in
modern Packs, King, Queen, Knight and Knave, but in the Traditional
Packs they are arranged and symbolized differently; the King being
a mounted Figure, indicating the swift action of the Yod of the Tet-
ragrammaton in the Sphere of the Suit, and thus equating with the
Knight of the modern pack. The Queen, as in the modern Pack, the
seated Figure, representing the steadfast Forces of the He of Tet-
ragrammaton. The Prince of the Esoteric Tarots is a seated Figure,
according to the Vau of Tetragrammaton, and the Princess, the Knave
of the Modern Pack, corresponds to the He final of the Sacred Name.
The twenty-two Trumps are arranged in various ways by
various authorities, of which Mr. Waite gives a selection, but I have
been following that ancient system, which has been given forth by
Crowley. In these talks I want to give you enough of the Philosophical
Tree of Life, with enough practical instructions, to render it avail
able for Meditation Purposes. I am not attempting to give the Prac
tical Caballah at this time, but merely hints concerning its work.
The Tree is enormously valuable as a Meditation Glyph,
quite apart from its use in Magic. By meditation, such as I have
Bgiven you, it is possible to equilibrate the warring elements in one’s
own nature and bring them into harmonious balance. It is also possible
to get into sympathetic rapport with the different Aspects of Nature,
which these Symbols represent, when applied to the Microcosm, even if
these Symbols are not given a definite form, as in Talismanic Magic.
The information that is obtained from the study of one’s own Horoscope
is not to be accepted passively, as a dispensation of fate, from which
there is no appeal. We must realize that Talismanic Magic, or the
less concentrated form of meditations upon the Tree, should be used to
compensate all unbalanced force in the Horoscope, and bring all into
equilibrium. Talismanic Magic is to Astrology what medical treatment
is to medical diagnosis.
Still further on a formula of practical Magic will be
gone into again, but it is necessary to bring yourself into those
grades of Initiation to which such formulae belong, for without these
grades it is difficult, if not impossible, to use them in diagnosing
and treating your own complaints.
The Ritual Initiations of the Greater Mysteries of
the Western Esoteric Systems are based upon the principles of the
Tree of Life; each grade corresponding to a Sephira, and confers the
Powers of that Sphere of Nature. Likewise it opens up the Paths
leading to that Sephira, so that the Initiate is said to be Lord of
the thirty-second Path when he has taken the Initiation that corresponds
to Yesod, or Lord of the twenty-fourth, twenty-fifth and twenty-sixth
Paths when he has taken the Initiation corresponding to Tiphareth,
which constitutes him a full Initiate, and beyond this lie the Higher
Grades of Adepthood.
The aim of each Grade of Initiation of the Greater Mys
teries is to introduce the Candidate to the Sphere of each Sephira in
turn, working from Malkuth up the Tree. The instructions given in
each grade concern the symbolism and forces of the Sphere to which
it refers, and the Paths which equilibrate it. The Sign and Word of
the Grade are used when treading these Paths in the Spirit Vision, or
projecting them on the Astral Plane. Consequently the Initiate is
able to move with accuracy and certainty into whatever Sphere of the
Unseen he desires to penetrate, and to counter-check all Beings he
meets and all Visions he sees, for he knows what the Colors of the
Path are in all four Scales, and he checks his Vision by these. If
he is working up the thirty-second Path of Saturn whose colorí are
all of the somber hues of indigo, dark blue and black, he knows that
something is amiss if a scarlet robed Figure presents itself. Either
that Figure is elusive, or he himself has wandered off the Path.
To project the Astral Body along the Paths it is neces
sary to hold the degrees of Initiation to which they correspond for
many reasons; chief among which is that unless one has received the
Grade one will be unknown to the Guardians of the Path, and they will
be inimical rather than helpful, and do all in their Power to turn
the Wanderer back. Secondly, if one should succeed in forcing one’s
way past the Guardian one still has no means of counter-checking the
Vision, or knowing whether one is on or off the Path, and there are
plenty of Beings in the lower Spheres who are only too ready to take
advantage of presumptuous ignorance.
These considerations, however, need in no way discourage
one who wishes to meditate upon the Paths or Stations, in preparation
for the work that lies ahead, and as a matter of fact, in the course
of his work, he will then have the opportunity of entering into the
spirit of the Path, so that its Guardian shall come to him and make
him welcome. He will then literally have initiated himself, and no
one can deny his right to be there.
The Tree, considered from the Initiatory standpoint, is
the link between the Microcosm, which is man, and the Macrocosm, which
is God made manifest in Nature; a Ritual Initiation is the act of
linking the Microcosmic Sephira, the Chakra, with the Macrocosmic
Sephira, the introduction of a Newcomer to the Sphere by those who
are already there. They construct a Symbolic Representation of the
Sphere on the Physical Plane by the Furniture of the Temple, or in
the Visualized Picture, and they construct an Astral Replica of it by
Concentrated Imagination, and by means of Invocation they call down
into this Temple, ’’not made with hands”, the Forces of the Sphere of
the Sephira they are working upon. These Forces stimulate the cor
responding Chakras of the Initiate and wake them to activity in his
Aura. The process of Self-Initiation by Meditation may be a little
slower than the Ritual of the old Temple, but it is sure if persevered
in by one who is sincere and zealous.

Beloved Companion:
I think it is well to pause frequently and contemplate
the Goal toward which we are striving, and to realize the attitude
of the Masters of the Inner Planes toward us. Vie must never forget
that the Masters receive Souls as Pupils, not for the benefit of that
Soul, but for the benefit of the great work in which they are engaged.
All too frequently this point is not stressed sufficiently. These
Masters, the Buddhas of Compassion, banded themselves into those
Hierarchies not to aid the individual Soul, for his Path has been
laid out by God, but the only purpose of the Masters in speeding up
the progress of that Path is that they may have assistance in carrying
out their work. So you can see that a man or woman is not trained by
these Masters merely for the sake of his curiosity or his enthusiasm,
but solely and only insofar as he will be of value in the service.
And it is for this reason that a selfless desire to serve is the
surest Path to Illumination. No one who desires knowledge or power
for its own sake will succeed in attaining the innermost Essence. He
may, it is true, become a Magician, or an Astral Seer, or he may even
possess deep intuitional wisdom, but the Spiritual Light of the
Innermost is still unlit. So we must make no mistake, it is the
Spirit which is the Goal of the Quest, and all else is a means to an
end:; all else an appearance, not an Actuality. And tho appearances
may not necessarily be delusive, but rather a true and accurate Sym
bolism and System of Correspondences, they cannot satisfy the hunger
of the Spiritual Nature after the Spirit has gone. The Astral body
functions on the Astral Plane, the Mental Body wakes to Consciousness
on the Mental Plane, when it receives its Initiation. But the
Spiritual Body must needs wake to the World of Spirit before the
Seven-Fold Man is complete; neither Mentality nor Emotion will satisfy
the needs of that Spirit.
In union with the Divine, which the Western Esotericist
conceives of as being the Supreme Initiation, the Spark of Divine
Spirit, which is to man what the grain of sand is to the pearl, wakes
into Consciousness within the fully formed Six-Plane Body of Concrete
Spirit. This is the first of the Cosmic Initiations, because the
Divine Spark, being, metaphorically speaking, of the Plane of God, has
passed beyond the Ring-Pass-Not of the Projected Universe into the
noumenal Cosmos where the Consciousness of the Great Entity dwells.
Now I want you to study that sentence over, and realize
that I am speaking of the first of the Cosmic Initiations, where the
Soul is brought into contact, not only with our Solar Logos, but
breaking thru the Ring-Pass-Not, comes into contact with the Con
sciousness of that Great Entity of the Cosmos. Let your thoughts
dwell on this for a few moments.
You see that Astral Sight and Magical Powers are not
ends in themselves, but rather subserve the ends of the Adept who,
unless he has also the Powers of Spirit, is but sounding brass and a
tinkling cymbal, and yet if he has the things of Spirit, and has not
these others also, he must needs be one of those who wait in Subjective
Bliss for the end of the Day of Manifestation, for without the Powers
of the Planes he cannot return to help Humanity on its Upward Path.
• -0
He must be a Magician if he is going to be a Master, for without the
Occult Arts he cannot pass from Plane to Plane.
Now, again, I want you to study and meditate on what
I have said. You will see the lack in the Path of the Mystic, for
tho he attains to Union with the Father, yet he must rest in that
Nirvanic Bliss until the end of the Great Day of Brahm, to take up
his Evolution again. He cannot, for he has not learned how, bring
Power down the Planes, as does the Magician, as did the Nazarene Oc
cultist .
In bringing one’s self into attunement with the High
Masters of the Inner Planes it is unbelievably easy to establish a
magnetic link and attract their attention. They are always more
ready to give than we are to receive, and very frequently when we
have voiced such a wish, and a true desire for contact has gone forth
from the Soul, we find that the circumstances of life suddenly begin
to change; we find tests and trials, and we know that the preliminary
work has commenced, and we know that in every point we must be tested
for Freedom from Desire.
There has been a great deal of misunderstanding on
this, and I want to stress it again, that it must not be thought that
the Service of the Masters necessarily means bankruptcy and bereave
ment — not at all. But a man may have vast wealth, and yet the
things that money can buy may mean so little to him that he never,
troubles to buy them, leading a life of great simplicity, and using
the whole of his vast resources in selfless service, asking neither
k reward nor thanks. Such a one would feel relief rather than loss wrere
he deprived of his fortune. But if there is one who, even with
slender means, clings desperately to his scanty security, he will find
himself tested by financial loss until he realizes that if he takes
the Master at His word, and seeks the Kingdom of Heaven first, and His
Righteousness, that all these other things will be added unto him.
If we love any creature or thing with a purely personal, selfish love,
a love that enjoys the sensation of loving, rather than the good of
the beloved, we are surely going to be tested, and if we love with a
love so completely selfless that we would stand aside without a pang
that the beloved one might thereby receive a greater good than it is
in our power to bestow, then we love with a greater Love, which shall
not be taken away, and neither can heights or depths or any other
creature sunder us from the object of such Love/
I do not want you to think either that in the sacri
fices of the Path any duty must be put aside. It is not duties, but
desires, that have to be foregone. Every Legitimate duty must be
fulfilled. It must not be evaded; every human debt must be paid, be
fore we are free to enter upon the Dedication, which the study of the
Secret Wisdom involves. There are of course many ways leading to the
Masters of Wisdom of the Inner Planes, and one of them is the Path of
the Horae, whereby, thru the fulfilling of household duties in Love,
Initiation is won.
It is true that wherever the Soul finds itself, from
that point, and in those circumstances and conditions, it must start
upon its Journey. That Soul must always make good on that which
lies to its hands before it enters upon the Path. If that Soul finds
itself as a clerk or as a cook it must become an efficient clerk or a

good cook, for the Masters have as little use for incompetency as
they have for sin. If we are incompetent in the discharge of any
section of our undertakings or duties, a substratum of weakness will
underlie the whole nature, and the tests of the Path will find it out.
'With all this, as I have said previously, and as you have noted in
the work that has come to you in the lessons and in the letters from
the Brotherhood, Occult Training must build Nobility of Character and
Balance of Mind, and should it fail to do this there must be something
amiss. Remember always that Seership is an integration of the
Personality, the building of it into a perfect Whole, and it is never
a disintegration of the Individuality.

Beloved Companion:
Now inasmuch as all of this group of lessons is more or

less bringing Illumination on the subject of Magic, and of those Ten
dencies and Reactions within ourselves, which are taken advantage of in
Magical work, I want to apply the Sephiroth to ourselves; that is take
them up from a subjective standpoint, rather than the objective stand
point.
”As above so below,” Man is a miniature Microcosm; all
the factors that go to the makeup of the manifested Universe are pre
sent in his nature. Hence in his perfection he is said to be a higher
being than the Angels. At the same time, however, the Angels are fully
evolved Beings, and Man is not. Thus he is as much lower than the
Angels as a three year old child is less developed than a three year
old domestic animal, to draw a physical analogy.
Heretofore I have considered the Tree of Life as an
epitome of the Macrocosm, the Universe, and the use of its Symbols to
put us in touch with different spheres of objective nature. Now I want
to consider it in relation to the subjective sphere, the nature of the
Individual, as I have said.
The accepted correspondences, as given for instance by
Crowley — who unfortunately never gives his Authorities — so we do
not know whether he is using MacGregor Mathers’ System, or whether he
is relying upon his independent research — are based partly on the As
trological Attribution of the Planets assigned to the different
Sephiroth and partly upon a crude anatomical scheme of the human form
standing, with its back to the Tree. This is too crude for this purpose;
it probably represents the work of a later generation of Scribes. Dur
ing the Middle Ages the Caballah was re-discovered by European Philoso
phers, and they grafted Astrological and Alchemical Symbolism upon the
System. Moreover the Rabbis themselves used an extremely detailed set
of Anatomical Metaphors, discussing in detail the significance of every
hair on the head of God, and even the more intimate parts of His
Anatomy. Such references cannot be taken literally and applied to the
human form.
The Sephiroth individually, and in their pattern of Re
lationship, present in relation to the Macrocosm, the successive
phases of Evolution, and in relation to the Microcosm the different
Levels of Consciousness, and factors of character. That these Levels
of Consciousness have some relation to the Psychic Centers of the
Physical Body is a reasonable assumption, but we must not be crude and
medieval in the conclusions we draw. Occult Anatomy and Physiology
have been worked out in detail in the Yoga Science of the Hindus, and
we can learn much in their Teachings. The latest advances in physiol
ogy are pointing to the conclusion that the link between mind and
matter is to be sought primarily in the Endoctrine System of Ductless
Glands, and only secondarily in the brain and central nervous system.
We can learn much from this source of knowledge also, and piecing to
gether all the information we can collect from every source, we finally
arrive by deductive reasoning at what the Ancients learned by means of
the intuitive and deductive methods, which they brought to such a high
degree of perfection in their Mystery Schools.
It is generally agreed that the Chakras or Psychic Cen
ters described in Yoga literature are not situated inside the organs
with which they are associated, but in the Auric Envelope and are
spots roughly approximating thereto. We shall do well, therefore, not
to associate the different Sephiroth with the limbs and other parts of
our anatomy, but to regard the use of such analogies as metaphorical,
and look for the Psychic Principles which they' may be held to repre
sent.
Before proceeding to a detailed study of each Sephira
from this standpoint, it is very helpful to have a general survey of
the Tree as a whole, because so much of the elucidation of the Sym
bolism depends upon the relationship of one Symbol to another in the
Pattern of the Tree. This lesson must needs be discoursive and incon
clusive, but it will enable the detailed study of the individual Seph
ira to be much more effectively carried out.
The first and most obvious division of the Tree is into
the Three Pillars, and this immediately reminds us of the three Chan
nels of Prana, described by the Yogis, Ida, Pingala, Shushumna, and
the two principles, the Yin and the Yang of the Chinese Philosophy,
and the Tao which is the way of Equilibrium between them. By the
agreement of witnesses proof is established, and when we find three of
the great Metaphysical Systems of the world in complete agreement we
may conclude that we are dealing with established principles, and
should accept them as such.
The Central Pillar should be taken to represent Con
sciousness, and the two side Pillars as the Positive and Negative Fac
tors of Manifestation. It is noteworthy that in the Yoga System Con
sciousness is extended when Kundalini rises thru the Central Channel
of the Shushumna, and that the Western Magical Operation of rising on
the Planes takes place up the Central Pillar of the Tree. That is to
say, the Symbol employed to induce this extension of Consciousness
does not take the Sephiroth in their numerical order, commencing with
Malkuth, but goes from Malkuth to Yesod, and from Yesod to Tiphareth
by what is called the Path of the Arrow. Malkuth, the Sphere of Earth,
is taken by Occultists as signifying Brain Consciousness, as is proved
by the fact that after any Astral Projection the Ceremonial return is
made to Malkuth, and normal Consciousness re-established therein.
The Sphere of Luna, the Moon, is taken as Psychic Con
sciousness, and also as the reproductive Center. Tiphareth is taken
as the Higher Psychism, the true Illuminated Vision, and is associated
with the highest grade of the Initiation of the Individuality, as is"
evidenced by the fact that to it is assigned in the System taken by
Crowley from Mathers, the first of the Grades of Adepthood.
Daath, the Mysterious Invisible Sephira, which is never
marked upon the Tree, is associated in the Western System with the
nape of the neck, the point where the spine meets the skull, the spot
at which the development of the Brain from the Nota-Chord took place
in our primeval Ancestors. Daath is usually held to represent the Con
sciousness of another dimension, or the Consciousness of another Level
or Plane; it essentially represents the idea of change of Key.
Kether is called the Crown. Now a Crown is above the
head, and Kether is generally held to represent a form of Consciousness
which is not achieved during the incarnation. It is essentially out
side the scheme of things, so far as the Planes of Form are concerned.
The Spiritual Experience associated with Kether is Union with God, and
he who achieves that experience is said to enter the Light, and come
not forth again.
These Sephiroth unquestionably have their correlations
in the Chakras of the Hindu System, but the correspondences are given
differently by different Authorities. As the method of classification
is different, the West using a Four-Fold System, and the East a Seven-
Fold System, correlation is not easy to obtain, and it is perhaps
better to look for First Principles than to obtain a tidy Pattern of
Arrangement, which does violence to the correspondences.
Crowley and Captain Fuller are two writers who have at
tempted this correlation. Captain Fuller assigns the Muladhara Lotus
to Malkuth, pointing out that its four petals correspond with the Four
Elements. It is interesting to note that in the Queen Scale of Color,
as given by Crowley, the Sphere of Malkuth is represented as divided
into four Quarters, colored respectively citrine, olive, russet and
black, to represent the four Elements, and bearing the closest resem
blance to the four-petaled Lotus.
This Lotus is represented as situated in the Perineum,
and is associated with the function of excretion. In the Table of Cor
respondences given by Crowley he attributes this function of the Per
fected Man to Malkuth. I consider that from every point of view the
attribution of Fuller, who refers the Muladhara Lotus to Malkuth, to
be prefered to that of Crowley, who refers it to Yesod, thus rather
contradicting himself.
Malkuth, viewed as the Muladhara Lotus, represents, we
may say, the end result of the Life Processes, their final concretion
in Form, and their submission to the disintegrating influences of
Death, in order that their substance may be utilized again. The Form
into which they have been organized by the slow processes of Evolution
has served its purpose, and the Force must be set free; this is the
Spiritual Significances of the processes of Excretion, Putrefaction
and Decomposition.
The Svadisthana Chakra, the six-petaled Lotus at the
base of the Generative Organs, is assigned by Captain Fuller to Yesod.
This agrees with the Western Tradition, which assigns Yesod to the
Reproductive Organs of the Divine Man. Its Astrological correspondence
with the Moon also agrees with this attribution. Crowley, tho assigning
Yesod to the Phallus in one of his books, assigns the Svadisthana Lotus
to Hod, Mercury. It is difficult to understand this attribution, and
as he does not give his Authority, I consider it better to adhere to
the principle of referring the Levels of Consciousness to the Central
Column.
Tiphareth, by Universal Concept, represents the Solar
Plexus and breast. It therefore seems reasonable to attribute to it
the Manipura and Anagata Chakras as Crowley does. Fuller attributes
these Chakras to Geburah and Chesed, but as these two Sephiroth find
their equilibrium in Tiphareth, this attribution presents no difficulty
and causes no discrepancy.
, In the same way the Visuddhu Chakra, which in the Hindu
System correlates with the larynx, and is referred to Binah by Crowley,
and Ajna Chakra at the root of the nose, which corresponds with the
Pineal Gland, and is referred to Chokmah by the same Authority, may be
taken as uniting for function in Daath, situated at the base of the
skull.
The Sahasrara Chakra, the thousand-petaled Lotus, sit
uated above the head, is referred by Crowley to Kether, and there can
be little reason to quarrel with this attribution, for it is fore

shadowed in the very Name of the first Path; Kether, the Crown, which
rests upon and above the head.
The two flanking Pillars of Severity and Mercy can
readily be seen as representing the Positive and Negative Principles,
and their respective Sephiroth as representing the modes of function
ing of these Forces upon the different levels.
The Pillar of Severity contains Binah, Geburah and Hod,
or Saturn, Mars and Mercury. The Pillar of Mercy contains Chokmah,
Chesed and Netzach, or the Zodiac, Jupiter and Venus. Chokmah and
Binah in the Symbolism of the Caballah, are represented by Male and
Female Figures, and are the Supernal Father and Mother, or in more
Philosophical Language, the Positive and Negative Principles of the
Universe, the Yin and Yang of which Maleness and Femaleness are but
specialized Aspects.
Chesed, Jupiter, and Geburah, Mars, are both represented
in Caballistic Symbolism by crowned Figures; the former a Law-Giver and
the latter a Vvarrior King. These are the constructive and destructive
Principles generally. It is interesting to note that Binah, the
Supernal Mother, is also Saturn, the Solidifier, who connects thru his
Cycle with Death, with his Scythe, and Time with his Hour Glass. In
Binah we find the root of form; it is said of Malkuth, in the Sepher
Yetzirah, that it sitteth upon the Throne of Binah; Matter has its
root in Binah, Saturn, Death. Form is the destroyer of Force, and with
this Passive Destroyer goes also the Active Destroyer, and we find
Mars, Geburah, immediately below it on the Pillar of Severity. Thus it
is the Force locked up in Form set free by the Destructive Force of
Mars, the Si'va aspect of the God-Head. Chokmah, the Zodiac, represents
Kinetic Force, and Chesed, Jupiter, the benign King, represents Organ
ized Force, and the two are synthesized in Tiphareth, the Christ
Center, the Redeemer and Equilibràtor.
The next Trinity of Netzach, Hod and Yesod, represents
the Magical and Astral side of things. Netzach, Venus, represents the
higher aspects of the Elemental Forces, the Green Ray, and Hod, Mer
cury, represents the Mind side of Magic. The one is the Mystic, the
other the Occult, and they synthesize in the Elemental Yesod; this
pair of Sephiroth should never be considered apart, any more than the
upper Pair of Geburah and Gedulah, which is another name for Chesed.
This is indicated by the fact that the Caballah attributes them re
spectfully to the Right and Left Arms and the Right and Left Legs.
It will thus be seen that the three Form Sephiroth are
in the Pillar of Severity, and three Force Sephiroth are in the Pillar
of Mercy, and between them, in the Pillar of Equilibrium, are the dif
ferent Levels of Consciousness. The Pillar of Severity, with Binah at
its head, is the Female Principle, the Pingala of the Hindus, and the
Yang of the Chinese. The Pillar of Mercy with Chokmah at its head, is
the Ida of the Hindus and the Yin of the Chinese, and the Pillar of
Equilibrium is Shushumna and Tao.

Beloved Companion:
Nov/ comes a very important work, one affording food for

countless Meditations. Do not try to memorize, but simply read and
use each as ’’Seed Ideas", putting each thus slowly into the Subcon
scious, there to germinate and grow into a rich harvest of knowledge
and understanding. We commence with the first of this Ancient Manu
script. Light will flood first only an occasional part here and there,
then others until all stand illumined to your understanding.
THE UNIVERSE AS IT IS
-1-
0. The Negative — the Infinite — the Circle, or the Point.
1. The Unity — the Positive — the Finite — the Line, de
rived from 0 by extension. The divine Being.
2. The Dyad — the Superficies, derived from 1 by reflection,
1 divided by 1, or by revolution of the line around its end. The Demi
urge. The Divine Will.
3. The Triad, the Solid, derived from 1 and 2 by addition.
Matter. The Divine Intelligence.
4. The Quaternary, the solid existing in Time, matter as we
know it. Derived from 2 by multiplication. The Divine Repose.
5. The Quinary, Force or Motion. The interplay of the Divine
Will with matter. Derived from 2 and 3 by addition.
6. The Senary, Mind. Derived from 2 and 3 by multiplicatio
7. The Septenary, Desire. Derived from 3 and 4 by addition.
(There is however a secondary attribution of 7, making it the holiest
and most perfect of the numbers.)
8. The Ogdoad, Intellect (also Change in Stability.) Derived
from 2 and 2 by multiplication. 8 equals 2 cubed.
9. The Ennead, Stability in Change. Derived from 2 and 3 by
multiplication, 9 equals 3 squared.
(Note all numbers divisible by nine are still so divisible,
however the order of the figures is shifted.)
10. The Decad, the Divine End. Represents the 1 returning to
the 0. Derived from 1 plus 2 plus 3 plus 4.
11. The Hendecad, the accursed shells, that only exist with
out the Divine Tree. 1 plus' 1 equals 2, in its evil sense of not
being 1.
2.
0. The Cosmic Egg.
1. The Self of Deity, beyond Fatherhood and Motherhood.
2. The Father.
3. The Mother.
4. The Father made flesh-authoritative and paternal.
5. The Mother made flesh-fierce and active.
6. The Son-partaking of all these natures.
7. The Mother degraded to mere animal emotion.
8. The Father degraded to mere animal reason.
9. The Son degraded to mere animal life.
10. The Daughter, fallen and touching with her hands the
shells.
It will be noticed that this order represents creation as
progressive degeneration — which we are compelled to think of as evil.
In the human organism the same arrangement will be noticed.
-3-
0. The Pleroma of which our individuality is the monad; the

"All-Self ’’.
1. The Self - the Divine Ego of which man is rarely conscious.
2. The Ego; that which thinks "I" — a falsehood, because to
think ”1" is to deny "not-I" and thus to create the Dyad.
3. The Soul; since 3 reconciles 2 and 1, here are placed the
aspirations to divinity. It is also the receptive as 2 is the asser
tive self.
4-9. The Intellectual Self, with its branches as follows:
4. Memory.
5. Will.
6. Imagination.
7. Desire.
8. Reason.
9. Animal being.
6. The Conscious Self of the Normal Man; thinking itself
free, and really the toy of its surroundings.
9. The Unconscious Self of the Normal Man. Reflex actions,
P
building.
circulation, breathing, digestion, etc., all pertain here.
10. The illusory physical envelope; the scaffolding of the
Having compared these attributions with the various corres

pondences I have given you, having studied them, assimilated them so
thoroughly that it is natural and needs no effort to think "Dinah,
Mother, Great Sea, Throne, Saturn, Black, Myrrh, Sorrow, Intelligence,
etc. etc. etc.,” in a flash whenever the number 3 is mentioned or seen,
we may profitably proceed to go through the most important of the
higher numbers. For this purpose I have removed myself from books of
reference; only those things which have become fixed in my mind (from
their importance) deserve place in the simplicity of this essay.
12. HVA, "He", a title of Kether, indentifying Kether with

the Zodiac, the "Home of 12 stars", and their correspondences.
13. AChD, Unity, and AHBH Love. A scale of unity; thus 13
times 1 equals 1; 26 equals 13 times 2 equals 2; 91 equals 13 times
7 equals 7; so that we may find in 26 and 91 elaborations of the Dyad
and the Septenary respectively.
14. An "elaboration" of 5 (1 plus 4 equals 5), Force; a
"concentration" of 86 (8 plus 6 equals 14) Elohim, the 5 elements.
15. IH, Jah, one of the ineffable names; the Father and
Mother united. Mystic number of Geburah; 1 plus 2 plus 3 plus 4
plus 5.
17. The number of squares in the Swastika, which by shape
is Aleph. Hence 17 recalls 1. Also IAV, IA0, the triune Father.
18. Chi, Life. An "elaboration” of 9.

20. IVD, Yod, the letter of the Father.
21. AHIH, existence, a title of Kether. Note 3 times 7
equals 21. Also IHV, the first 3 (active) letters of IHVH. Mystic
number of Tiphareth.
22. The number of letters in the Hebrew Alphabet*; and of the
paths on the Tree. Hence suggests completion of imperfection. Final
ity, and fatal finality. Note 2 times 11 equals 22, the accursed Dyad
at play with the Shells.
24. Number of the Elders; and equals 72 divided by 3. 72 is
the "divided Name". i
26. IHVH. Jehovah, as the Dyad expanded, the jealous and
terrible God, the lesser Countenance. The God of Nature, fecund,
cruel, beautiful, relentless.
28. Mystic number of Netzach, KCh, "Power".
31. LA, "not"; and AL, "God". In this Part 1. (Nature as
it is) the number is rather forbidding. For AL is the God-name of
Chesed, mercy; and so the number seems to deny that Name.
32. Number of Sephiroth and Paths, 10 plus 22. Hence is
completion of perfection. Finality: things as they are in their
totality. AHIHVH, the combined AHIH and IHVH, Macroprosopus and
Microprosopus, is here. If we Suppose the 3 female letters H to conceal
the 3 mothers A,M,Sh, we obtain the number 358, Messiach. Note 32
equals 2 to the fifth power, the Divine Will extended through motion.
64 equals 2 to the sixth power, will be the perfect number of matter,
for it is 8, the first cube, squared. So we find it a Mercurial number,
as if the solidity of matter was in truth eternal change.
35. AGLA, a name of God equals Ateh Gibor Le Olahm Adonai.
"To thee be the Power unto the Ages, 0 my Lord’" 35 equals 5 times
7. 7 equals Divinity, 5 equals Power.
36. A Solar Number. ALH. Otherwise unimportant, but is the
mystic number of Mercury.
37. IChlDH. The highest principle of the Soul, attributed
to Kether. Note 37 equals 111 divided by 3.
I shall now stop with this number thirty-seven and continue

this most interesting manuscript in our next lesson. To awaken the
stirring centers within, I know nothing better than such work as this.
To bring conscious conversation with the Holy Guardian Angel, nothing
can excel such Meditations as are herein contained. For the pushing
of the conscious understanding beyond the Sphere of Malkuth, naught
can equal these "Seed Ideas" if contemplated with that desire for
understanding which furnishes the Primal Urge for Spiritual Perception.

Beloved Companion:
Now once again we turn to the Manuscript and take up without
comment, the numbers from Thirty-Eight on for your further Illumination.
38. Note 38 times 11 equals 418.

39. IHVH AChD. Jehovah is one. 39 equals 13 times 3. This
is then the affirmation of the aspiring soul.
40. A "dead” number of fixed law, 4 times 10, Tetragrammaton
the lesser countenance immutable in the heaviness of Malkuth.
41. AM the Mother, unfertilized and unenlightened.
42. AMA, the Mother still dark. Here are the 42 Judges of the
dead in Amennti, and here is the 42-fold name of the Creative God.
' 44. DM, blood. Here 4 times 11 equals the corruption of the
created world.
45. MH a secret title of Yetzirah, the Formative World. ADM,
Adam, .man the species (not ’’the first man”.) A is Air, the Divine
Breath which stirs DM blood into being. ;
49. A number useful in various calculations, and a mystic
number of Venus.
50. The number of the Gates of Binah, whose name is Death
(50 equals Nun equals Tarot, ’’Death”.)
51. AN, pain, NA, failure. ADVM, Edom, the country of.the
demon kings. There is much in the Caballah about these kings and their
dukes; it never meant much to me, somehow. But 51 is 1 short of 52.
52. AIMA, the fertilized Mother, the Phallus (Yod) thrust
into AMA. Also BN, the Son. Note 52 equals 13 times 4, being Mercy and
the influence of the Father.
60. Samekh, which in full spells 60 times 2 equals 120, just
as Yod, 10, in full spells 10 tines 2 equals 20. In general, the tens
are "solidifications” of the ideas of the units which they multiply.
Thus 50 is Death, the Force of Change in its final and most earthly as
pect. Samekh is "Temperance” in the Tarot; the 6 has little evil pos
sible to it; the worst name one can call 60 is "restriction”.
61. AIN, the Negative. ANI, Ego. A number rather like 31.
64. DIN and DNI, intelligence (the twins) of Mercury. See
also 32.
65. ADNI. In Roman characters LXV equals LVX, the redeeming
light. Note 65 equals 13 times 5, the most spiritual form of force, just
as 10 times 5 was its most material form. Note HS, "Keep silence’.” and
HIKL, the palace;as if it were said "Silence is the House of Adonai."
67. BINH the Great Mother. Note 6 plus 7 equals 13, uniting
the ideas of Binah and Kether. A number of the aspiration.
70. The Sanhedrin and the percents of the Law. The Divine 7
in its most material aspect.
72. ChSD, Mercy. The number of the Shemhamphorasch, as if af
firming God as merciful.
73. ChKMH, Wisdom. Also GML, Gimel, the path uniting Kether
and Tiphareth. But Gimel, "the Priestess of the Silver Star", is the
Female Hierophant, the Moon;and Chokmah is the Logos,or male initiator.
78. MZLA, the influence from Kether. The Number of the cards
of the Tarot, and of the 13 paths of the Beard of Macroprosopus. Note
78 equals 13 times 6. Also AIVAS, the messenger.
80. The number of Pe, the "lightning-struck Tower" of the
Tarot. 8 equals Intellect, Mercury; its most material form is
Ruin, as Intellect in the end is divided against itself.

81. A Mystic number of the Moon.
84. A number chiefly important in Buddhism. 84 equals 7
times 12.
85. PH, the letter Pe. 85 equals 5 times 17; even the highest
unity, if it move or energise, means War.
86. ALHIM (Explained in previous lesson on Genesis.)
90. Number of Tzaddi, a fishhook equals Tanha, the clinging
of man to life (9) the trap in which man is caught as a fish is caught
by a hook. The most material aspect of animal life; its final doom
decreed by its own lust. Also MIM, Rater.
91*. 91 equals 7 times 13, the most spiritual form of the
Septenary. AMN, Amen, the holiest title of God; the Amoun of the
Egyptians. It equals IHVH ADNI (IAHDVNHI, interlaced) the eight-lettered
name thus linking the 7 to the 8. Note the ALN (reckoning N as final,
700), equals 741 AMThSh, the letters of the elements; and is thus a
form of Tetragrammaton, a form unveiled.
100. The number of Qoph, the perfect illusion, 10 times 10.
Also Kaph, the Wheel of Fortune. The identity is that of matter,fatality
change, illusion. It seems the Buddhist view of the Samsara-Cakkram.
106. NVN, Nun, a fish. The number of death. Death in the
Tarot bears a cross-handled scythe; hence the Fish as the symbol of the
Redeemer. — Jesus Christ, Son of God, Saviour.
108. Chiefly interesting because 108 equals 2 times 2 times
3 times 3 times- 3 equals the square of 2 playing with the cube of 3.
Hence the Buddhists hailed it with acclamation, and make their rosaries
of this number of beads.
111. AChD HVA ALHIM, "He is One God.’1
ALP, Aleph, an ox, a thousand. The redeeming Bull. By shape
the Swastika, and so the Lightning. "As tne lightning lighteneth out of
the East even unto the West, so shall be the coming of the ’Son of Man.’
And allusion to the descent of Shiva upon Shakti in Samahdi.” -The
Romah A shows the same thru the shape of the Pentagram,which it
imitates.
ASN, ruin, destruction, sudden death. Sell, of the personal
ity in Samadhi.
APL, thick darkness - St. John of the Cross, describes these
phenomena in great detail.
AOM, the Hindu Aum or Cm.
MHVLL, mad — the destruction of Reason by Illumination.
OVLH, a holocaust. ASN.
PLA, the Hidden Wonder, a title of Kether.
114. DM0, a tear. The age of Christian Rosencreutz.
120. SMK, Samech, a prop. Also MVSDI, basis, foundation. 120
equals 1 times 2 times 3 times 4 times 5, and is thus a synthesis of
the power of the Pentagram. (Also 1 plus 2 plus 102 plus 15 equals 120.)
120 is also ON, a very important name of God.
124. ODN, Eden.
131. SMAL, Satan so-called, but really only Samael, the
accuser of the brethren, unpopular with the Rabbis because their con
sciences were not clear. Samael fulfills a most useful function; he is
scepticism, which accuses intellectually; conscience, which accuses
morally; and even that Spiritual Accuser upon the Threshold, without
whom the Sanctuary might be profaned. We must defeat him, it is true;
but how can we abuse and blame him, without abuse and blame of Him
that set him there?
136. A mystic number of Jupiter; the sum of the first 16
natural numbers.
144. A square and therefore a materialization of the number
12. Hence the numbers in the Apocalpyse. 144,000 only means 12, (the
perfect number in the Zodiac or houses of Heaven and tribes of Israel),
times 12, i.e. settled times 1,000, i.e. on the grand scale.
148. MAZNIM, Scales of Justice.
156. BABALON. It is of no account in the orthodox dogmatic
Caballah. Yet it is 12 times 13, the most spiritual form, 13 of the
most perfect number 1.2, HVA. (it is TzIVN, Zion, the City of the
Pyramids. )
175. A mystic number of Venus.
203. ABR, initials of AB, BN, RVCh, the Trinity.
206. DBR, Speech, "the Word of Power".
207. AVR, Light, contrast with AVB, 9, the astral light, and
AVD, 11, the Magical Light. Aub is an illusory thing of witchcraft
(Obi, obeah); Aud is almost equal the Kundalini force ("Odic" force).
This illustrates well the difference between the sluggish, viscous 9,
and the keen, ecstastic 11.
214. RVCh, the air, the mind.
231. The sum of the first 22 numbers, 0 to 21; the sum of the
key-numbers of the Tarot cards; hence an extension of the idea of 22.
270. I. N. R. I.
280. The-sum of the "five letters of severity", those which
have a final form — Kaph, Mem, Nun, Pe, Tzaddi. Also RP equals terror.
300. The letter Shin, meaning "tooth", and suggesting by its
shape a triple flame. Refers Yetziratically to fire, and is symbolic
of the Holy Spirit, RVCh ALHIM equals 300. Hence the letter of the
Spirit Descending into the midst of IHVH, the four inferior elements we
get IHShVH Jeheshua, the Saviour, symbolized by the Pentagram.
301. ASH, Fire.
314. ShDI, the Almighty, a name of God attributed to Yesod.
325. A mystic number of Mars. BRTzBAL, the spirit of Mars,
and GRAPIAL, the intelligence of Mars.
326. IHShVH, Jesus.
333. ChVRVNXVN. It is surprising that this large scale 3
should be so terrible a symbol of dispersion. There is doubtless a ven
erable arcanum here connoted, possible the evil of Matter sumo. 333
equals 37 times 9 the accursed.
340. ShM — the Name.
341. The sum of the 3 Mothers, Aleph, Mem, and Shin.
345. MShH, Moses. Note that by transposition we have 543,AHIH
AShR AHIH, "Existence is Existence", "I am that I am" a sublime title
of Kether. Moses is therefore regarded as the representative of this
particular manifestation of Deity, who declared himself under this
special name.
Now I will close this communication, leaving you to meditate
over the significances given until our next lesson.

Beloved Companion:
comment, the numbers from Three Hundred Fifty-Eight on for your
further Illumination.
358. See 32. MShlch, Messiah, and NChSh, the serpent of
Genesis. The dogma is that the head of the serpent (N) is "bruised"
being replaced by M, the letter of Sacrifice, and God, the letter
alike of Virginity (Yod equals Virgo) and of original Deity (Yod
equals the foundation or type of all the letters.) Thus the word may
be read:
"The Sacrifice of the Virgin-born Divine One triumphant
(Cheth, the Chariot) through the Spirit," while NChSh reads "Death en
tering the (realm of the) Spirit."
But the conception of the Serpent as the Redeemer is truer.
361. ADNI HARTZ, the Lord of the Earth. Note 361 denotes the
3 Supernals, the 6 members of Ruach, and Malkuth. This name of God
therefore embraces all the 10 Sephiroth.
365. An important number, though not in the pure Caballah.
370. OSh, Creation. The Sabbatic Goat in his highest aspect.
This shows the whole of Creation as matter and spirit. The material 3,
the spiritual 7, and all cancelling to Zero. Also ShLM equals peace.
400. The letter Tau, "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 the Sephiroth, each of the 10 con
taining 10 in itself and being repeated in the 4 words 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 A and Th are
of the Greek, and A and Z of the Latin. Hence the Word Azoth, not to
be confused with Azote (lifeless, azotos), the old name for nitrogen.
Azoth means the sum and essence of all, conceived as One.
406. ThV, the letter Tau (see 400), also AthH, "Thou". Note
that AHA (7), the divine name of Venus (7), gives the initials of Ani,
Hua, Ateh -- I, He, Thou; three different aspects of a Deity worshipped
in three persons and in three ways: viz., (1) with averted face; (2)
with prostration; (3) with identification.
419. TITh, the letter Teth.
434. DLTh, the letter Daleth.
440. ThLI, the great dragon.
441. AMTh, Truth. Note 441 equals 21 times 21. 21 is AHIH,
the God of Kether, whose Will is Truth.
450. ThN, the great dragon.
463. MTH. HShQD, Moses' Wand, a rod of almond. 3 plus 60
plus 400, the paths of the middle Pillar.
474. DVTh, Knowledge, the Sephira that is not a Sephira. In
one aspect the child of Chokmah and Binah; in another the Eighth Head
of the Stooping Dragon, raised up when the Tree of Life was shattered,
and Macroprosopus set cherubim against Micropr osopus. It is the demon
that purely intellectual or rational Religions take as their God. The
special danger of Hinayana Buddhism.
480. LILITh, the demon-queen of Malkuth.
543. AHIH AShR AHIH, "I am that I am."
666. Last of the mystic numbers of the sun. SVRTh, the
spirit of Sol. Also OMMV SThN, Ommo Satan, the Satanic Trinity of
Typhon, Apophis, and Besz; also ShM IHShVH, the name of Jesus. The
names of Nero, Napoleon, W. E. Gladstone, and any person that you may
happen to dislike, add up to this number. In reality it is the final
extension of the number 6, both because 6 times 111 (ALPh dequals 111
equals 1) equals 6 and because the Sun, whose greatest number it is, is
6.
(I here interpolate a note on the "mystic numbers" of the
planets.) The first is that of the planet itself, e.g. Saturn, 3.
The second is that of the number of squares in the square of the planet,
e.g. Saturn 9. The third.is that of the figures in each line of the
"magic square" of the planet, e.g. Saturn 15. A "magic square" is one
in which each file, rank, and diagonal add to the same number, e. g.
Saturn is 816, 357, 492, each square being filled in with the numbers
from 1 upwards.
The last of the Magic Numbers is the sum of the whole of the
figures in the square, e. g. Saturn 45. The complete list is thus:
Saturn 3, 9, 15, 45.
Jupiter 4, 16, 34, 136.
Mars 5, 25, 65, 325.
Sol 6, 36, 111, 666. (See Chart on Page 4.)
Venus 7, 49, 175, 1225.
Mercury 8, 64, ^60, 2080.
Luna 9, 81, 369, 3321.
Generally speaking, the first number gives a Divine Name,
the second an archangelic or angelic name, the third a name pertaining
to the Formative world, the fourth a name of a "Spirit" or "Blind
Force". For example, Mercury has AZ and DD (love) for 8. DIN and DNI
for 64. TIRIAL for 260, and ThPThRThRTh for 2080. But in the earlier
numbers this is not so well carried out. 136 is both IVPhIL, the In
telligence of Jupiter, and HSMAL, the Spirit.
The "mystic numbers" of the Sephiroth are simply the sums of
the numbers from 1 to their own numbers.
Thus (1) Kether equals 1.

(2) Chokmah equals 1 plus 2 equals 3.
(3) Binah equals 1 plus 2 plus 3 equals 6.
(4) Chesed equals 1 plus 2 plus 3 plus 4 equals 10.
(5) Geburah equals 1 plus 2 plus 3 plus 4 plus 5 equals 15.
(6) Tiphareth equals 1 plus 2 plus 3 pl. 4 pl. 5 pl. 6. eq.2L
(7) Netzach equals 1 pl. 2 pl. 3 pl. 4 pl.5 pl,6 pl.7 eq. 28.
(8) Hod equals 1 pl. 2 pl.3 pl.4 pl.5 pl.6 pl.7 pl.8 eq. 36.
(9) Yesod equals 1 pl.2 pl. 3 pl.4 pl.5 pl.6 pl.7 pl.8 pl.9
equals 45.
(10) Malkuth equals 1 pl. 2 pl. 3 pl. 4 pl. 5 pl. 6 pl. 7 pl.8
pl. 9 pl. 10 equals 55.
r
671. ThORA the Law, ThROA the Gate, AThOR the Lady of the
Path of Daleth, ROThA the Wheel. Also ALPH, DLTh, NUN, IVD, Adonai (see
65) spelt in full.
This important number marks the identity of the Augoeides
with the Way itself ("I am the Way, the Truth, and the Life") and shows
the Taro as a key; and that trie Law itself is nothing else than this.
For this reason this outer College is crowned by this "knowledge and
conversation of the Holy Guardian Angel."
This number too is that of the Ritual of the Neophyte.
741. AMThSh, the four letters of the elements. AMN, counting
the N final as 700, the supreme Name of the Concealed One. The dogma
is that the Highest is but the Four Elements; that there is nothing be
yond these, beyond Tetragrammaton. This dogma is most admirably por
trayed by Lord Dunsany in a tale called "The Wanderings of Shaun."
800. QShTh, the Rainbow. The Promise of Redemption (8) -- 8
as Mercury, Intellect, the Ruach, Microprosopus, the Redeeming Son — in
its most material form.
811. lATh (Greek numeration.)
888. Jesus (Greek numeration.)
913. BRAShlTh, the Beginning. See previous lesson on Genesis.
This list will enable the student to follow most of the arguments of
the dogmatic Caballah. It is useful for him to go through the arguments
by which one can prove that any given number is the supreme. It is the
case, the many being but veils of the One; and the course of argument
leads one to knowledge and worship of each number in turn. For example:
Thesis. The Number Nine is the highest and worthiest of the
numbers.
Scholion 1. "The number nine is sacred, and attains the sum
mits of philosophy," Zoroaster.
2. Nine is the best symbol of the Unchangeable One, since by
whatever number it is multiplied, the sum of figures is always 3, e. g.
9 times 487 equals 4383. 4 plus 3 plus 8 plus 3 equals 18. 1 plus 8
equals 9.
3. 9 equals a serpent. And the Serpent is the Holy Uraeus,
upon the crown of the Gods.
4. 8 equals IX equals the Hermit of the Tarot, the Ancient
One with Lamp (Giver of Light) and Staff (the Middle* Pillar of the
Sephiroth.) This, too, is the same Ancient as in o, Aleph.
"The Fool" and Aleph equals 1.
5. 9 equals ISVD equals 80 equals P equals Mars equals 5,
equals He equals
(equals G eq GML eq. 73 eq. ChKMH

the Mother equals Binah equals 3 (equals AB eq. The Father equals
(1 plus 2) Mystic Number of Chokmah
equals Chokmah equals 2 equals B equals the Magus equals 1 equals 1.
There are many other lines of argument. This form of reason

ing reminds one of the riddle "Why is a story like a ghost?" Answer:
"A story's a tale; a tail's a brush; a brush is a broom; a brougham's
a carriage; a carriage is a gig; a gig's a trap; a trap's a snare; a ,
snare's a gin; a gin's a spirit; and a spirit's a ghost."
But our identities are not thus false; meditation reveals
their truth. Further, as I shall explain fully later, 9 is not equal
to 1 for the Neophyte. These equivalences are dogmatic, and only
true by favour of Hirn in whom All is Truth. In practice each equivalence
is a Magical Operation to be carried out by the Aspirant.
Nov; I will conclude this part at this time, giving you time
to meditate and study over what has been given you before taking up
part two.

I
MAGIC SQUARES
SATURN •JUPITER
MARS THE SUN
11 24 7 20 3 6 32 3 34 35 1
4 12 25 8 16 7 11 27 28 8 30
17 5 13 21 9 19 14 16 15 23 24
10 18 1 14 22 18 20 22 21 17 13
23 6 19 2 15 25 29 10 9 26 12
36 5 33 4 2 31
VENUS MERCURY
22 47 16 41 10 35 4 8 58 59 5 4 62 63 1
5 23 48 17 42 11 29 49 15 14 52 53 11 10 56
30 6 24 49 18 36 12 41 23 22 44 48 19 18 45
13 31 7 25 43 19 37 32 34 35 29 25 38 39 28
38 14 32 1 26 44 20 40 26 27 37 36 30 31 33
21 39 8 33 2 27 45 17 47 46 20 21 43 42 24
46 15 40 9 34 3 28 9 55 54 12 13 51 50 16
64 2 3 61 60 6 7 57
THE MOON
37 78 29 70 21 62 13 54 5
6 38 79 30 71 22 63 14 46
47 7 39 80 31 72 23 55 15
16 48 8 40 81 32 64 24 56
57 17 49 9 41 73 33 65 25
26 58 18 50 1 42 74 34 66
67 27 59 10 51 2 43 75 35
36 68 19 60 11 52 3 44 _
, 76
77 28 69 20 61 12 *53 4 ;45
THE MYSTIC BROTHERHOOD Lecture 167 - Page I
Beloved Companion:
Nov- having concluded this first group of numbers, in the

Manuscript we are studying, it may not be amiss to explain further in
what way one expects a number to assist one in the search for Truth,
or the redemption of the soul, or the formulation of the Rosy Cross.
(I am supposing that the reader is sufficiently acquainted with the
method of reading a name by its attributions to understand hof, once
a message is received, and accredited, it may be interpreted.) Thus if
I ask ”What is knowledge?” and receive the answer ”DOTh,” I read it
Daleth the door, 0 matter, Th darkness, by various interpretations
given previously. In this particular case I am only dealing with the
’’trying of the Spirits, to know whether they be of God.”
Suppose now that a vision purporting to proceed from God is
granted to me. The Angel declares his name. I add it up. It comes to
65. An excellent number! a blessed angel! Not necessarily. Suppose he
is of a Mercurial appearance? 65 is a number of Mars.
Then I conclude that, however beautiful and eloquent he may
be, he is a false spirit. The Devil does not understand the Caballah
well enough to clothe his symbols in harmony.
But suppose an angel, even lowly in aspect, not only knows
the Caballah - your own researches in the Caballah - as well as you do,
but is able to show you Truths, Caballistic .Truths, which you had
sought for long and vainly! Then you receive him with honour and his
message with obedience.
In Spiritual dealings, the Caballah, with those secrets dis
covered by yourself that are only know to yourself and God, forms
the grip, sign, token and password that assure you that the Lodge is
properly tiled.
It is consequently of the very last importance that these
final secrets should never be disclosed. And it must be remembered
that an obsession, even momentary, might place a lying spirit in pos
session of the secrets of your grade. •
We will now take up our study of Part Two, and from the in
formation which we have gained, we will take up the practical problem
of the Unification of 5 and 6, the Microcosm and the Macrocosm, and I
believe that in this interpretation the following numbers will be
found to bear upon it.
1. Is the goal, not the means. Too simple to serve a magi
cian’s purpose.
3. Still too simple to work with, especially as 3 equals 1
so easily. But, and therefore, a great number to venerate and desire.
4. The terrible number of Tetragrammaton, the great enemy.
The number of the weapons of the Evil Magician. The Dyad made Law.
5. The Pentagram, symbol of the squaring of the circle by
virtue of ALHIM equals 3. 1415, symbol of man’s will, of the evil 4
dominated by man’s spirit. Also Pentagfammaton, Jeheshus, the Saviour.
Hence the Beginning of the Great Work.
6. The Hexagram, symbol of the Macrocosm and Microcosm in
terlaced, and hence of the End of the Great Work.: (Pentagram on
breast, Hexagram on back, of Probationer’s Robe.) Yet it also symbol
izes the Ruach, 214, and so is as evil in via as it is good in termino.
7* A most evil number, whose perfection is impossible to
attack
8. The great number of redemption, because Ch equals ChlTh

equals 418. This only develops in importance as my analysis proceeds.
A priori it was of no great importance.
9. Most Evil, because of its stability. AVB, witchcraft,
the false moon of the sorceress.
10. Evil, memorial of our sorrow. Yet holy, as hiding in
itself the return to the negative»
11. The great magical number, as uniting the antitheses of
5 and 6 etc. AVD the matic force itself.
12. Useless. Mere symbol of the Goal.
13. Helpful, since if we can reduce our formula to 13, it
becomes 1 without further trouble.
17. Useful, because though it symbolizes 1, it does so under
the form of a thunderbolt. ’’Here is a magic disk for me to hurl, and
win heaven by violence,” says the Aspirant.
21. As bad, nearly, as 7.
26. Accursed. As bad as 4. Only useful when it is a weapon-
in your hand; then — ”If Satan be divided against Satan,” etc.
28. Attainable; and so, useful. "My Victory," ’’My Power,"
says the Philosophus.
30. The Balance -* Truth. Most useful.
31. LA the reply to AL, who is the God of Chesed, 4. The
passionate denial of God, useful when other methods fail,
32, Admirable, in spite of its perfection, because it is
the perfection which all from 1 to 10 and Aleph to Tau, share. Also
connects 6, through AHIHVH.
37. Man’s crown.
44. Useful to me chiefly because I had never examined it
and so had acquiesced in it as accursed. When it was brought by a
Messenger whose words proved true, I then understood it as an attack
on the 4 by the 11. "Without shedding of blood (DM equals 44) there
is no remission." Also since the Messenger could teach this, and
prophesy, it added credit to the Adept who sent the Message.
45. Useful as the number of man, ADM, identified with MH,
Yetzirah, the World of Formation to which man aspires as next above
Assiah. Thus 45 baffles the accuser, but only by affirmation of pro
gress. It cannot help that progress.
52. AIMA and BN. But orthodoxy conceives these as external
saviours; therefore they serve no useful purpose.
60. Like 30, but weaker. "Temperance” is only an inferior
balance. 120, its extension, gives a better force.
65. Fully dealt with in "Konx om Pax.” (To be given later.)
72. Almost as bad as'4 and 26; yet being bigger and there
fore further from 1 it is more assailable. Also it does spell ChSD,
Mercy, and this is sometimes useful.
73. The two ways to Kether, Gimel and Chokmah. Hence, vener
able, but not much good to the beginner.
74. LMD, Lamed, an expansion of 30. Reads "By equilibrium
and self-sacrifice, the Gate!" Thus useful. Also 74 equals 37 times
2.
So we see 37 times 1 equals 37, Man’s crown, Jechidah, the
highest Soul — "in termino.”
37 times 2 equals 74, The Balance, 2 being the symbol "in
1!
37 times 3 equals 111, Aleph, etc., 3 being the Mother, the

nurse of the soulB
37 times 4 equals 148, ’’The Balances,” and so on. I have
not yet worked out all the numbers of this important scale.
77. OZ, the Goat, scil. of the Sabbath of the Adepts. The
Baphomet of the Templars, the idol set up to defy and overthrow the
false god — though it is understood that he himself is false, not an
end, but a means. Note the 77 equals 7 times 11, magical power in
perfection.
78. Most venerable because MZLA is shown as the influence
descending from On High, whose key is the Tarot; and we possess the
Tarot. The proper number of the name of the Messenger of the Most Ex
alted One.
85. Good, since 85 equals 5 times 17.
86. Elohim, the original mischief. But good, since it is
a key of the Pentagram, 5 equals 1 plus 4 equals 14 equals 8 plus 6
equals 86.
91. Merely venerable.
111. Priceless, because of its 37 times 3 symbolism, its
explanation of Aleph, which we seek, and its comment that the Unity
may be found in ’’Thick darkness” and in ’’Sudden death”. This is the
most clear and definite help we have yet had, showing Samadhi and
the .Destruction of the Ego as gates of our final victory.
124. ODN, Eden. The narrow gate or path between Death and
the Devil.
156. BABALON. .This was a name given and ratified by Caballah;
156 is not one of the a priori helpful numbers. It is rather a case
of the Caballah illuminating St. John’s intentional obscurity.
165. 11 times XV should be a number Capricorni Pneumatici.
Not yet fulfilled.
201. AR, Light (Chaldee). Note 201 equals 3 times 67,
Binah, as if it were said, ’’Light is concealed as a child in the womb
of its mother.” The occult retort of the Chaldean Magi to the Hebrew
sorcerers who affirmed AVR, Light, 207, a multiple of 9. But this
is little more than a sectarian squabble. 207 is holy enough.
Now I will close this communication, leaving you to meditate

over the significances given until our next lesson.
In the Bonds of the Eternal Brotherhood,

Beloved Companion:

comment the numbers from Two Hundred Six, Part Two, for your further
Illumination.
206. DBR, the Word of Power. A useful acquisition equals

’’The Gateway of the Word of Light.”
210. Upon this holiest number it is not fitting to dilate.
214. RVCh is one of the most seductive numbers of the be
ginner. Yet its crown is Daath, and later one learns to regard it as
the great obstacle. Look at its promise 21, ending in the fearful
curse of 4Î Calamity!
216. I once hoped much from this number, as it is the cube
of 6. But I fear it only expresses the fixity of mind. Anyhow it
all came to no good.
But we have DBIR, connected with DBR, adding the Secret
Phallic Power.
222. The grand scale of 2; may one day be of value.
256. The eighth power of 2; should be useful.
280. A grand number, the dyad passing to zero by virtue of
the 8, the Charioteer who bears the Cup of Babaion.
300. Venerable, but only useful as explaining the power of
the Trident, and the Flame on the Altar. .Too stable to serve a
revolutionary, except in so far as it is fire.
340. Connects with 6 through ShM, the fire and the water
conjoined to make the Name. Thus useful as a hint in ceremonial.
361. Connects with the Caduceus; as 3 is the supernal fire,
6 the Ruach, 1 Malkuth.
370. Most venerable. It delivers the secret of creation
into the hand of the Magician.
400. Useful only as finality or material basis. Being 20
times 20, it shows the fixed Universe as a system of rolling wheels
(20 equals K, the Wheel of Fortune).
414. HGVTh, Meditation, the 1 dividing the accursed 4, Also
AIN SVP AVR, the Limitless Light.
418. CHITh, Cheth. ABRAHADABRA, the great Magic Word, the
Word of the Aeon. Note the 11 letters, 5 A identical,■and 6 diverse.
Thus it interlocks Pentagram and Hexagram. BITh HA, the House of He
the Pentagram. ’’For H forme th K, but Ch formeth IVD.” Both equal
20.
Note 4 plus 1 plus 8 equals 13, the 4 reduced to 1 through
8, the redeeming force; and 418 equals Ch equals 8.
By Aiq Bkr ABRAHADABRA equals 1 plus 2 plus 2 plus 1 plus
5 plus 1 plus 4 plus 1 plus 2 plus 2 plus 1 equals 22. Also 418 equals
22 times 12 equals Manifestation. Hence the word manifests the 22
Keys of Rota.
It means by translation Abraha Deber, the Voice of the Chief
Seer.
It resolves into the Pentagram and Hexagram.
419. Teth, the number of the ’’laughing lion” on whom BAB-
ALON rideth. Note 419 plus 156 equals 575 equals 23 times 25,occultly
signifying 24, which again signifies to them that understand the
Lecture 168. - Page 2
interplay of the 8 and the 3. Blessed be His holy Name, the Inter
preter of his own Mystery.
434. Daleth, the holy letter of the Mother, in her glory
as Queen. She saves the 4 by the 7 (D equals 4 equals Venus equals
7), thus connects with 28, Mystic number of Netzach (Venus), Victory,
Note the 3 sundering the two fours. This is the feminine victory; she
is in one sense the Delilah to the Divine Samson. Hence we adore her
from full.hearts. It ought to be remembered, by the way, that the 4
is not so evil when it has ceased to oppress us. The square identi
fied with the circle is as good as the circle.
441. Truth, the square of 21. Hence it is the nearest that
our dualistic consciousness can conceive of 21, AHIH, the God of
Kether, 1. Thus Truth is our chiefest weapon, our rule. Woe to who
soever is false to himself (or to another, since in 441 that other is
himself), and seven times woe to him that swerves from his magical
obligation in thought, word, or deed!
463. Show's what the Wand ought to represent. Not 364; so
we should hold it by the lower end. The Wand is also Will, straight
and inflexible, pertaining to Chokmah (2) as a Wand has two ends.
474. To the beginner, though, Daath seems very helpful. He
is glad that the Stooping Dragon attacks the Sanctuary. He is doing
it himself. Hence Buddhists make Ignorance the greatest fetter of
all the ten fetters. But in truth Knowledge implies a Knower and a
Thing Known, the accursed Dyad which is the prime cause of misery.
480. Lilith. So the orthodox place the legal 4 before the
holy 8 and the sublime Zero. ’’And therefore their breaths stink.”
543. Good, but only carries us back to the Mother.
671. Useful, as previously shorn.
741. Useful chiefly as a denial of the Unity; sometimes em
ployed in the hope Of tempting'it from its lair.
777. Useful in a similar way, as affirming that the Unity
is the Qliphoth. But a dangerous tool, especially as it represents
the flaming sword that drove Man out of Eden. A burnt child dreads
the fire. ”The devils also believe, and tremble.” Worse than useless
you have it by the hilt. Also 777 is the grand scale of 7, and this
is useless to anyone who has not yet awakened the Kundalini, the
female magical Soul. Note 7 as the meeting-place of 3, the Mother,
and 10, the Daughter; whence Netzach is the Woman, married but no
more.
888. The grand scale of 8. In Greek numeration therefore
the Redeemer connects with 6 because of its 6 letters. This links
Greek and Hebrew symbolism; but remember that the Mystic lesous and
Yeheshua have no more to do with the legendary Jesus of the Synoptics
and the Methodists than the mystic IHVH has to do with the false God
who commanded the murder of innocent children.
The 13 of Sun and the Zodiac was perhaps responsible for
Buddha and his 12 disciples, Christ and His 12 disciples, Charlemagne
and his 12 peers, etc., but to disbelieve in Christ or Charlemagne
is not to alter the number of the signs of the Zodiac. Veneration
for 666 does not commit me to admiration for Napoleon and Gladstone.
I may close this paper by expressing a hop'e that I may have
the indulgence of students. The subject is incomparably difficult;
it is almost an unworked vein of thought; and my expression must be
limited and thin. It is important that every identity should be most

thoroughly understood. No mere perusal will serve. This paper must
be studied line by line.
The student should already be furnished with a thorough
knowledge of the chief correspondences previously given. I may add
that nobody will ever understand this method of knowledge without $
himself undertaking research. Once he has experienced the joy of
connecting (say) 131 and 480 through 15, he will understand. Further,
it is the work itself, not merely the results, that is of service.
And thus I close: Benedictus sit Dominas Deus Noster qui
nobis dedit Scientiam Summam.
Amen!
This then completes our study of this old Manuscript, with

the ’’Seed Ideas" suggested in explanation of the numbers. All this
is fitting you to better interpret your Subjective Experiences.

Beloved Companion:
Now let us pause in our rather rapid advance and for a few
lessons review some of the things we have had thus far.
There are throe Caballistic Veils of the negative Existence;
in themselves they formulate the hidden ideas of the Sephiroth not yet
called into being, and they are concentrated in Kether, which in this
sense is the Malkuth of the hidden ideas of the Sephiroth. I will
explain this.
The first veil of the negative existence is the AIN, Nega
tivity. This word consists of three letters, which thus shadow forth
the first three Sephiroth or numbers. The second veil is the AIN
SVP or Ain Soph, the limitless. This title consists of six letters,
and shadows forth the idea of the first six Sephiroth or numbers. The
third veil is tho AIN SVP AVR or Ain Soph Aur, the Limitless Light.
This again consists of nine letters, and symbolizes the first nine
Sephiroth, but of course in their hidden idea only. But when we reach
the number nine we cannot progress farther without returning to the
unity or the number one, for the number ten is but a repetition of
unity freshly derived from the negative, as is evident from a glance
at its ordinary representation in Arabic numerals, where the circle 0
represents the Negative and 1 the unity. Thus, then, the limitless
ocean of negativo Light does not proceed from a centre, for it is
centreless, but it concentrates^» centre, which is the number one of
the Sephiroth, Kether, the Crown, the First Sephira; which therefore
may be said to be the Malkuth or the number ten of the hidden
Sephiroth. Thus, "Kether is in Malkuth and Malkuth is in Kether". Or
as an alchemical author of great repute (Thomas Vaughn, better known
as Eugenius Philalethes) says, apparently quoting from Proclus: "That
the heaven is in the earth, but after an earthly manner; and that the
earth is in the heaven, but after a heavenly manner."
But inasmuch as negative existence is the subject incapable
of definition, as I have before shown, it is rather considered by the
Caballists as depending back from tho number of unity than as a
separate consideration therefrom; therefore they frequently apply the
same terms and epithets indiscriminately to either. Such epithets
are "The concealed of the concealed", "The Ancient of the Ancient
Ones", and the "Most Holy Ancient One", etc.
I must explain the real meaning of the terms Sephira and
Sephiroth. The first is singular, the second is plural. The best
rendering of the v,rcrd is "numerical emanation". There arc ten
Sephiroth, which are the most abstract forms of the ten numbers of the
decimal scale — i. e., the numbers 1,2,3,4,5,6,7,8,9,10. Therefore,
as in the higher mathematics we reason of numbers in their abstract
sense, so in the Caballah we reason of the Deity by the abstract forms
of the numbers in other ’words, by the SPIRVTh, Sephiroth. It was from
this Ancient Oriental theory that Pythagoras derived his numerical
symbolic ideas.
Among the Sephiroth, jointly and severally, we find the
development of the persons and attributes of God. Of these some are
male and some female. Now, for some reason or other best known to
themselves, the translators of the Bible have carefully crowded out
of existence and smothered up every reference to the fact that the
Deity is both masculine and feminine. They have translated a feminine
plural by a masculine singular in the case of the word Elohim. They
have, however, left an inadvertent admission of their knowledge that
it was plural in Genesis iv. 26: "Ard Elohim said: 'Let Us make man.1”
Again (v. 27), how could Adam be made in the image of Elohim, male
and female, unless The Elohim were male and female also? The word
Elohim is a plural formed from the feminine singular ALH, Eloh, by
adding IM to the word. But inasmuch as IM is usually a termination of
the masculine plural and is here added to a feminine noun, it gives
to the word Elohim the sense of a female potency united to a masculine
idea, and thereby capable of producing an offspring. Now, we hear
much of the Father and the Son, but we hear nothing of the Mother in
the ordinary religions of the day. But in the Caballah we find that
the Ancient of Days conforms Himself simultaneously into the Father
and the Mother, and thus begets the Son. Now, this Mother is 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 ChllM, Achath
(feminine, not Achad, masculine) Ruach Elohim Chiini: One 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, "The earth was formless and
void." These prior worlds are considered to be symbolized by the
"Kings who reigned in Edom before there reigned a King of Israel",
and they are therefore spoken of in the Caballah as the "Edomite Kings".
This will be found fully explained later.
We come now to the consideration of the first Sephira, or
the Number One, the Monad of Pythagoras. In this number are the other
nine hidden. It is indivisible, it is also incapable of multiplica
tion; divide 1 by itself and it still remains 1, multiply 1 by itself
and it is still 1 unchanged. Thus it is a fitting representative of
the unchangeable Father of all. Nov; this number of unity has a two
fold nature, and thus forms, as it were, the link between the negative
and the positive.. In its unchangeable one-ness it is scarcely a
number; but in its property of capability of addition it may be called
the first number of a numerical series. Now, the zero, 0, is incapa
ble even of addition, just as also is negative existence. How, then,
if 1 can neither be multiplied nor divided, is another 1 to be obtained
to add to it; in other words how is the number 2 to be found? By
reflection of itself. For though 0 be incapable of definition, 1 is
definable. And the effect of a definition is to form an Eidolon,
duplicate, or image, of the thing defined. Thus, then, we obtain a
duad composed of 1 and its reflection. Now also we have the commence
ment of a vibration established, for the number 1 vibrates alternately
from changelessness to definition, and back to changelessness again.
Thus, then, it is the father of all numbers, and a fitting type of the
Father of all things.
The name of the first Sephira is KThR, Kether, the Crown.
The Divine Name attributed to it is the Name of the Father given in
Exodus iii. 4: AHIH, Eheieh, I am. It signified Existence.
The first Sephira contains nine, and produces them in suc
cession thus: — The number 2 or the Duad. The’name of the second
Sephira is ChKMH, Chokmah, Wisdom, a masculine active potency reflected
from Kether, as I have before explained. This Sephira is the active
and evident Father, to whom the Mother is united, who is the number 3.
This second Sephira is represented by the Divine Names IH, Yah, and
IHVH; and the angelic hosts by AVPNIM, Auphanim, the Wheels (Ezekiel i) .
It is also called AB, Ab, the Father.
The third Sephira, or triad, is a feminine passive potency,
called BINH, Binah, the Understanding, who is co-equal with Chokmah.
For Chokmah, the number 2, is like two straight lines which can never
enclose a space, and therefore it is powerless till the number 3 forms
a triangle. Thus this Sephira completes and makes evident the super
nal Trinity. It is also called AMA, Ama, Mother, and AIMA, Aima, the
great productive Mother, who is eternally conjoined with AB, the
Father, for the maintenance of the universe in order. Therefore, is
she the most evident form in whom we can know the Father, and there
fore is she worthy of all honour. She is the supernal Mother, co-eqyal
with Chokmah, and the great feminine form of God, the Elohim, in whose
image man and woman are created, according to the teaching of the
Caballah, equal before God.
Woman is equal with man, certainly not inferior to him, as
it has been the persistent endeavour of so-called Christians to make
her. Aina is the woman described in the Apocalypse (chapter xii).
The thi£d Sephira is also sometimes called the Great Sea. To her are
attributed the Divine names, ALHIM, Elohim, and IHVH ALHIM; and the
angelic order, ARALIM, Aralim, the Thrones. She is the Supernal
Mother as distinguished from Malkuth, the Inferior Mother, Bride and
Queen.
Next week we will continue with the Number 4.

THE MYSTIC BROTHERHOOD Lecture 170 - Prge 1
NUMBERS5 (cont'd.)
Beloved Coananion:
Perhaps by this time you have been asking yourself the
question: How can Numbers in the study of the Caballah be applied?
Why study Numbers and their significance? That’s a fair inquiry, and
one upon which you should have full information.
You know, when one is ardently concerned in seeking
Illumination, when one has striven long and hard for Light, there comes
a time when tests without number assail us. We are so eager for
Awakening and Understanding that we oft-times even make the mistake of
feeling just a bit superior, if I may use so rude a phrase. By that I
mean this: the yearning which we have may trap us into believing we
have reached a goal which is still a-far off. We are like the parched
desert wanderer who cries aloud with delight at the vision of a
phantom, deceiving mirage upon the horizon. He convinces himself that
he is within ? few miles of his destination, and perhaps so real is the
picture of a cool, refreshing oasis before him that he rushes forward,
destroying his last strength in pursuing that which has no real
existence.
The Seeker must guard against this at all times. For the
forces of Evil and Destruction are well aware of the zeal which adds
wings to the ambition of he who strives for Light. Such forces are
eager to take advantage of any situation in which the Candidate may be
misled by false Visions of a glory not yet attained. Yes, these forces
are subtle, let us not under-estimate them nor their power.
But, clever as the force of Evil is, there is a power
of Good which is just and perfect. It endures despite the falsity
which seeks to destroy it. As I have said, it is '’perfect." Now that
is a rare thing; perfection is something we rarely find. What, in
daily experience can be depended upon as perfect? Of one science we
are sure — mathematics, the Mother Science of all sciences. Upon it
rests the knowledge ajid the verification of knowledge both in the
Cosmos and in the world. Thru the perfection of mathematics we have a
link with the Science of the Ages. That is why we undertake the study
of Number and give it so much of our attention at this time. Someone
has said that the "Science of Numbers is the language of the gods."
The Caballah especially revels in Numbers — another
indication of its Power and Truth.
In Lesson 169 we discussed the primary numbers and their
association with the three Veils of Negativity — Ain, Ain Soph, and
Ain Soph Aur. Of course, those are originally written in Hebrew, and
the English equivalent is not quite the same. Hence, as inferred on
page 1 of Losson 169, Ain Soph and Ain Soph Aur are written with the
Hebrew letters for AIN SVP and AIN SVP AVR. On page two of the same
Lesson we discussed the Caballistic significance of the Number One, and
then continued with Numbers Two and Three. As you can readily under
stand, the study of these numbers gives you the Key to all that has
gone before in the study of more compound Numbers. In this Lesson we
want to continue a bit more with the primary Numbers.
There is much instruction regarding the Science of
Numbers in the Old Testament....many passages of that Book, indeed, are
Lecture 170 - Page ?
often neglected, so that we scarcely realize that these illuminating

statements are made therein.
FOUR: Four indicates the joining of two Sephirah — the 2nd

and 3rd. It is this union which has produced the Center we know as
Chesed, or in the Hebrew ChSD. Turning to Ezekiel 4:6 — "And again,
when thou hast accomplished these, thou shalt lie on thy right side,
and shalt bear the iniquity of the House of Judah: forty days, each day
for a year, have I appointed it unto thee...” Significance of great
importance is contained in that verse, for the Tribe of Judah figures
largely in the History of Semitic people. Observe the preceding Verse
of the same chapter, a Verse which is applied to the third Sephirah,
Binah: ’’Moreover, lie thou upon thy left side and lay the iniquity of
the house of Israel upon it; according to the number of days that thou
shalt lie upon it, thou shalt bear the iniquity. For I have appointed
the years of their iniquity to be unto thee a number of days, even
three hundred and ninety days; so shalt thou bear the iniquity of the
House of Israel.” Here we hove Three and Nine, the square of Three.
And in the uniting of Chesed and Binah in this manner is indicated the
travails of Judah and Israel. Chesed is also Love and Mercy,associated
with the Divine Name El, together with its angelic correspondence,
Chashmnlim — ChShMLIM, he of the Scintillating Firmes.
FIVE: In Isaiah 6:6 we find an interesting passage which gives

us an idea of the moaning of Geburah. Remembering it as the Sephirah
of War and strength, heed these words from the fiery prophet: ’’Then
flew one of the seraphim unto me, having a live coal in his hand which
he had taken with the tongs from off the altar; and ho touched ray mouth
with it, and said, Lo, this hath touched thy lips; and thine iniquity
is taken away, and thy sin forgiven..." And is it not true that in
Geburah wo find force as opposed to mercy, that aspect of the Law
wherein certain sins are washed in blood? This is the fiery redemption,
but, nevertheless it represents also Justice. It is also called in the'
Hebrew PChD, Pachad meaning ’’fear”.
SIX; In Six and its association with Tiphareth we come to

the beloved Sephirah because of its representation of the Sun, and its
connection with much that was epitomized in the life of the Nazarene.
See how the 68th Psalm refers toits character:
"Thou bast ascended on high, thou hast led away captives,
Thou hast received gifts among men,
Yes, among the rebellious also, that Jehovah God might
dwell with them.
Blessed be the Lord, who daily beareth our burden,
Even the God who is our salvation.”
Here we have the mediator, and a closer approach to what we understand
ns Divine Love; so the mercy of Chesed combined with the severity and
justice of Geburah produce in the last analysis the peerless beauty
and charity of this Sephirah of the Sun. Rightly it is the Lesser
Countenance, the image of the great Jehovah-God. Tiphareth is also
called Zaur Anpin, which is written ZOIR ANPIN which also refers to
Tiphareth joined with the remaining and lower sephiroth of the Tree.
You may at times even hear of it as Malakh, MLK, which is to say, The
King. Undoubtedly it was the influence of this association which

caused His executioners to place the sentence ’’The King of the Jews”
over the head of the crucified ChristT For we respond to the Vibra
tions of Number without always knowing that so secret and subtle a
force motivates our actions.
SEVEN: Seven, in its association with the Sephirah Netzach

which is to say "Victory” causes us to turn to the revelation of
Daniel, who, in tho 10th chapter of his Book tells us: ’’...And in the
four and twentieth day of the first month (4-2-1 or 7) as I was by the
side of the great river which vias Hiddekel, I lifted up mine eyes, and
looked, and behold, a man clothed in linen, whose loins were girded
with pure gold of Uphaz: his body also was like the beryl, and his face
as the appearance of lightning, and his eyes as flaming torches, and
his arms and his feet like unto burnished brass, and the voice of his
words like the voice of a multitude ...Then said he unto me, Fear not,
Daniel; for from the first day that thou didst set thy heart to under
stand, and to humble thyself before thy God, thy words were heard: and
I am come for thy word’s sake...” In other words, Victory, in its
clothing of splendor and Light, with all of its sublime exhilaration is
the sovereign right and the destiny of all vzho set their heart upon the
Understanding of the greater Truths. From the first is Victory set
before us as the ultimate and glorious destiny toward which the Candi
date works. Perhaps it is strange to find this in the mysterious
number Seven, but it conceals its true Light under a cloak of much
mis-interpretation. Rightly it is connected with the correspondence
Tharshishim, ThRShlShlm, the Brilliant Ones.
EIGHT: We come novi again to the left-hand pillar of the Tree,

taking up Hod and its relationship with Eight. This is the female as
pect of the Cosmos of which it has been written in Genesis 6:4 -- "The
Nephilim were in the earth in those days, and also after that, when the
sons of God came in unto the daughters of men, and they bare children
to them: the same were the mighty men that were of old, the men of
renown.” Thus the title ’’Splendor” which is attributed to Hod, for in
it lies the potency of greatness and the power to communicate greatness
to those of lesser degree. Its correspondence in the realm of the
angels is Beni Elohim, BNI ALHIM, or, the sons of the gods, which has
been brought out in the Scriptural passage.
NINE: With Nine vie come once more to the central column of the
Tree and Yesod the next-to-the-last Sephirah. As Tiphareth indicates
Balance, so Yesod and Nine indicate the Foundation — the Base. In the
104th Psalm we find its description adequately set forth: "Bless
Jehovah, 0 my soul. 0 Jehovah my God, thou art very great: thou art
clothed with honor and majesty: Who severest thyself with light as a _
garment; Who stretchest out the heavens like à curtain: Who layeth the
beams of His chambers in the waters: Who maketh the clouds his chariot:
Who walketh upon the wings of the wind: Who maketh the winds his mes
sengers: Flames of fire his ministers: Who laid the foundations of the
earth, that it should not be moved for ever.” In ,the angelic Kingdom,
Nine and Yesod correspond with Aishim, AShlm, the Flames.
TEN: Out of Yesod which is also the last of the third and
final Triads of the Tree, came Malkuth. Because of its position it is
something of a lesser Kether, hence its title ’’The Kingdom”. It is
neither masculine nor feminine, yet contains the essence of both. It is
further related in this peculiarity with Kother, for just as Kether
has no superior Sephirah above it, sc Malkuth has no inferior Sephirah
belo^ it. These two are unique in that respect.
Now it may be that occasionally you will find the term

’’Metheqla” or MThQLA mentioned in your Caballistic readings. This word
is the equivalent of Balance, and is used to indicate the inner
equilibrium of the entire Tree.

NUMBERS, (CONCL’D.)
Beloved Companion:
In the previous Lesson we talked of the first Ten Numbers
and associated them with their place upon the Tree, giving also certain
Bible references to describe the nature of these Centers of Emanation.
We return now to the Four Worlds, upon which several im
portant principles of the Cosmos rest. As stated in a prior lesson,
these four worlds are titled Atziluth, Briah, Yetzirah, and Assiah. We
are going to give you now the Hebrew equivalents of these that you may
experiment with the systems of Gematria, Notaricon and Temurah should
you so desire.
The first Triad, Kether, Binah and Chokmah represent-Mind,
being called therefore, the Sephiroth of Abstract Thought, or, collect
ive ly, the world of Mind -- OVLM MVShKL, Olahm Mevshekal. The second
Triad, consisting of Geburah, Chesed and Tiphareth, represent the
application of abstract thought, or in other words, these three denote
the world of Principle -- OVLM MVRGSh, Olahm Morgash. The last Triad
consisting of Hod, Netzach and Yesod represents the application of
Principle, or in other words, Power, so this is termed the world of the
Material — OVLM HMVTBO, Olahm Ha-Mevetbau. The use of the word ’’world”
in reference to the Triads refers to the qualities of these Three. Do
not confuse this with the four Worlds of the Tree, the Caballistic
Worlds which we named at the beginning of this Lesson. These latter are
the four divisions of Power in the Cosmos.
In its entirety, the Tree is the great living Cosmos,
active and vital in both a material and abstract sense. While the Four
Worlds perform their specific functions, they are nevertheless, not
completely separated from one another, for thru the connection of the
Three Triads, they are all joined into a single working unit. These
issued from some remotely distant source, for the Tree itself is with
out doubt an Emanation, just as its individual Centers proceed from
each other. But the identity of that ancient source is shrouded in
Mystery, to be made known only to the highest Initiates, those who
have passed the primary Grades and entered into the more full life.
So we find that the Hebrew title of the First or highest
World is OVLM ATzILVTh, Olahm Atziloth. This is the god-world, the
archetypal world, out of which proceeded the next lowest World — OVLM
HBRIAH, Olahm Ha-Briah. 'From the power of the archetype came the
ability to create, and so Briah is the World of Creation. Out of it
issued OVLM HITzIRH, Olahm Ha-Yetzirah. From Briah’s power to create
came the power to prepare and perpetuate Form; therefore Yetzirah is
the World of Formation. Out of Yetzirah came the last World — OVLM
HOShIH, Olahm Ha-Asia, which we know as Assiah. The purpose of this
world is to employ the power of formation, and so action, energy and
strength come into manifestation.
There is yet another so-called World, but it is not rightly
counted in enumerating the divisions of the Tree, for, because of its
nature, it is a World apart from the harmonious balance of the Otz
Chaiim. This is the region of evil spirits, OVLM HQLIPVTh, 01am Ha-
Qliphoth. Over these dark regions rules Satan, or that is to say,
Samael and his consort, Zenunim. They glory in the Evil of the world,
inflicting their dire punishments upon those who seek their favors.
The world of evil is, as we have said, outside of the perfect balance
and harmony of the Tree. He who lives outside of this balance volun
tarily places himself in the World of Qlipphoth and as a consequence
ultimately reaps a harvest of suffering. To this region belong the
lost souls whose only salvation is to start once again the slowr process
of evolution, and in that manner eradicate the evil which they have
done.
While we are on this subject, let us make a note of the
four little-known and very sacred names for the four Worlds. These are
not revealed except to those who have given conscientious thought and
consideration to the study of the Tree. This, we are sure, you have
done: Atziloth is written OB, pronounced Aub.
Briah is written SG, pronounced Seg.
Yetzirah is written MH, pronounced Mah.
Assiah is written BN, pronounced Ben.
At this point, turn to the Book of Ezekiel and read of his

Vision, commencing with the first Chapter. ’’And out of the midst
thereof came the likeness of four living creatures.. And this was their
appearance; They had the likeness of a man; and every one had four
faces.,..and they four had the face of a lion on the right side; and
they four had the face of an ox on the left side; they four had also
the face of an eagle....and over the head of the riving creature there
was the likeness of a firmament, like the terrible crystal to look up
on, stretched forth over their heads above....And above the firmament
that was over their heads was the likexiess of a throne... .and upon the
likeness of the throne was the likeness of the appearance of a man upon
it above. And I saw as it were glowing metal, as the appearance of
fire within it round about.... This was the appearance of the likeness
of the glory of Jehovah...” Here is clearly depicted the establishment
of the four worlds...for the likeness of Jehovah is the archetypal
World of Atziloth; the throne is the World of Briah (sometimes called
the world of Thrones); the firmament represents the World of Yetzirah;
and the creatures having four faces indicate the World of Assiah, for
they are the four elements. Astrological authorities say that the four
faces represent the four constellations -- Aquarius, Leo, Scorpio and
Taurus.
In addition to the correspondences given above, we have
also the association of the four sacred letters of the Tetragrammaton.
These are closely allied with the Tree, and are surprisingly flexible
in the appropriateness of. their application to the qualities of the
Tree. The Tetragrammaton, composed of the letters IHVH is variously
pronounced, for as the vowels are lacking, the correct pronunciation is
not generally known. The Jew, of course, never permits this Divine
Name to pass his lips, but substitutes one of its other forms. Of all
the sacred words, this is the most Holy; those who know its true
Vibrations are the masters of the universe. Usually, one substitutes
the word for1 ’’Lord” which, is Adonai.
Now IHVH is capable of being written in twelve different
forms, these twelve reverting to the signs of the great zodiac. The
twelve forms are: IHVH, IVHH, IHHV — HIHV, HHVI, HIVH — VHIH, VIHH,
VHHI — HVHI, HHVI, HVIH. Of course, they refer to the twelve quali
ties of the zodiac, and the remarkable thing about them is that they
all retain the original significance of IHVH. It is the verb ”to be”
and these twelve forms, are all indicative of the same meaning. Thus
we see the mystical interpretation which lies in even the Name of God,
for His Power is the life within us. However we mey regard His Name,
it is life, perpetual and everlasting.
The above are the twelve transpositions of the Holy Name
IHVH, they are not twelve different Names, but one Name in 12 forms.
There are, however, four Tetragrammatonic names: IHVH, which we call
Jehovah; ÁDNI, which we call Acionai; AGLA, which is a salutation to the
Lord; and AHIH, which we call Eheieh. Of these,AHIH is the highest,
for in referring to existence itself, it represents the Macroprosopus,
the vast and sublime Intelligence which is purely abstract,
IHVH, on the other hand, is the Tree, it is that aspect of
the Vast Countenance which is adapted to the Universe itself. In
short, it is the Microprosopus. If we wish to form a higher Trinity,
something of an archetypal Trinity in fact, then we see that AHIH is
the Father, IHVH the Son, and ADNI the Holy Ghost, That is, they bear
this triune relationship to one another, a relationship which is ade
quately reflected down the Planes in the Triads of the Tree.
This concludes the discussion upon Numbers and their
relation to the Tree. Retain this material for reference, experiment
with the various Caballistic systems and let their revealed truth help
you one step closer to your Goal of Attainment. It is by reflection
and loving application that the Seeker advances. Each new thought adds
a cubit to his spiritual stature until he actually reaches that point
where he approximates the Microcosm itself.
In the next Lesson oui- attention will be turned to another
topic. Think well upon that which has gone before, let it fill you
with peace and augment the fire of your ambition.

HEBREW ALPHABET
Beloved Companion:
It is fitting now that we consider the Hebrew Alphabet
from the standpoint of the individual letters and their significance.
In each Lecture there will appear a complete description of several
letters until the entire alphabet has been covered. When the survey
has been completed, we feel sure that not only will your understanding
of the letters have increased, but your appreciation of the esoteric
value of the letters will also have been greatly enhanced.
Just a word here about the meaning of correspondences.
All things in the Universe are well-ordered, systematized and graded.
One of the secrets of attaining Divine Knowledge is to develop the
ability to perceive the likenesses and the differences which exist in
the philosophies and religions of the world. For there are certain
principles of Life and Law which every people in every age have sensed
and reflected in their customs and their religions. Cortez found them
when he came to Central America. Marco Polo found them in the distant
East. Explorers find them in practices of aboriginal tribes. They
existed in Egypt, Atlantis -- in all centers of human activity, these
Laws spring up automatically. No matter how isolated a people may be,
the Group Soul of humanity exerts its influence over them and they be
gin to reflect certain principles of life which are unmistakable.
These are not always called by the same names -- for in
stance, what the Romans might worship as the God Jupiter, is to the
Jews the Divine Jehovah. There is a subtle relationship between the
two.
So in setting up correspondences, in giving you the par
allels under different headings, of the Hebrew letters, we are actually
outlining a table of corresponding values. Thus, if you know something
of Jupiter and His meaning in the Roman Pantheon, you will then gain
more of an understanding of the Hebrew associate when you learn that
Jupiter is related with the letter Aleph. Step by step our apprecia
tion of the deeper meaning of these qualities grows, and we are able to
collect our ideas into an orderly pattern.
▲ -A- Aleph is the 1st Letter of the Hebrew Alphabet

Numerical Value is One.
It is pronounced with a soft "a" sound.
9 ▼ A Mother Letter.
This is the sacred letter of the Hebrew Alphabet and one
which is therefore treated much like the sacred Name of Jehovah, the
Tetragrammaton, itself. That is, the letter is seldom pronounced,being
considered too holy for speech; it appears six times in the first sen
tence of Genesis, a very clear indication of its importance. The word
itself means "Ox” and as you study the shape of the written letter, it
is possible to visualize the head and horns of that animal.
The Tarot Card with which it is associated is the Zero
Card, the Fool; in that relationship it is seen to represent Man or
the Spirit of Man in search of the varied experiences which earthly
incarnation brings. In this capacity, Man is shown to be Unity. He is
depicted as the ruler of the Earth, for the Earth is his and he under
goes incarnation to master all that the Earth Plane has to teach. So
it is therefore a Sign of Power, identifying Man with the Microcosm.
Upon the Tree it is positioned upon the 11th Path, or
that is, the 1st Channel connecting Chokmah and Kether. This is a
major position, for as all things by the Tree are shown to emanate
from a higher source, the Pa,th of Aleph is seen to come directly from
Kether, partaking, therefore, of the nature of this the highe'st
Sephirah. The Sepher Yetzirah tells us that "God let the letter A
predominate in primordial air, crowned it, combined it with the other
two, and sealed the air in the universe..." Its sacred animal is the
eagle, that majestic bird that soars in limitless space, free and
powerful, the king of Air.
In magical practice various instruments or "weapons"
are employed for the purpose of contacting etheric current and also
for use in dispatching unwanted spirits or entities. Thus to each
letter is assigned one or more of these magical instruments, and to
Aleph goes the Fan, which is consistent with its association with the
element Air. The clear, brilliant blue of the sky is its colour,
chalcedony and topaz its precious stones. It has no astrological cor
respondent, for its sacred significance places it above the stellar
influences.
In Roman mythology, its god is Jupiter, in Greek, Zeus.
Jupiter is the King of the Gods, the supreme monarch of the heavenly
choirs, spoken of as the father of the gods and of man himself.
Bes, (or Beth) is the second Letter of the Hebrew

Alphabet
Numerical Value is Two.
Pronounced with a soft-breathing "b" or "bh" sound.
A Double Letter.
Beth signifies "House", an association which may have
come from its likeness to an open tent, especially as it has the same
meaning as the Phoenician language.
The first two letters of the alphabet combined, reading
Ab, have the meaning of "Father", a fitting appellation for the primary
characters of the 22 Letters.
So there is energy indicated by this card, just as a
house is a place of activity. Its Tarot Card is the Magician, who
busies himself with the instruments of Magical operation. Before him
are placed the Sword, Pentacle, and Cup while his hand is upraised,
firmly clasping the Wand. He is the creative force which devises and
arranges the manifestations of the Universe.
Upon the Tree it is coupled with the 12th Path, connect
ing Kether and Binah. Its Gods are Hermes, Thoth, and the Scandanavian
Odin. (Mercury and Hermes, of course, are one and the same.) These are
all active principles, Mercury was called the "messenger of the gods",
and partakes of a changing, flowing, restless quality. Odin is looked
upon as he who planned the Universe, preparing its Laws and setting
them into operation thru his aides. Hermes is the god of Magic, a
close association.
Its magical weapon is the Caduceus, again a symbol of
action, in that it depicts the upward-downward current of Life Essence,
or as the Hindus call it, Kundalini. Rather amusing is its sacred
animal -- the monkey or ape. But, after all, is there a beast as rest
less or as inquisitive as the monkey -- more than any other has it
displayed its inventiveness, being able to duplicate the actions of man
with unusual exactness.
Storax and Mace are its Perfumes; Ag^te and Opal its .
t
Jewels. Its Queen-Scale colour is purple, the colour of Master
that is to say, workers.
* Mercury, of course, is its Astrological Planet.
When one stops to analyze the situation, it is appar
ent that there is a remarkable Truth portrayed here: The 12th Path
uniting Kether and Binah, thru Beth comes to be associated with Mer
cury. Here is the spirit of activity brought into contact with the
formative qualities of Binah. But the active principle predominates,
making it a creative Letter from the aspect of its being the power of
basic inspiration and original Ideas, rather than actual performance.
We shall go no further into the study of the Hebrew Let
ters in this Lesson -- think well upon that which is contained herein.
At this time it is our wish that you use the Tree as a meditation sym
bol. Find time at least once each week for four or five successive
weeks, to visualize the Tree in the quiet of your Sanctum.
By this time you should have memorized the names and
positions of the Ten Sephiroth. The location of the Paths should be
familiar to you, although it is not required that their attributes be
memorized at this time. However, as you think of the Tree, you should
be able to quickly separate it into the Triads, then to change the
mental picture of the Tree to its picturization of the Three columns --
Mercy, Severity and Balance. Then, with little difficulty, you should
be able to mentally separate the Sephiroth into the Four Worlds, and
recall several distinct characteristics of each.
Perhaps this is already a part of your meditation work.
If not -- start upon it now during the period when you study this par
ticular Lesson. Do not try to set yourself a disagreeable task of mem
orization, but simply think about the arrangement of the Tree, naming
as many of the Centers, Worlds, etc., as you can. Those you do not re
call look up in the text of past lessons. For the material that is well
memorized is learned by assimilation, not by the method which school
boys call "cramming." Simply refer often to the Tree, and without mak
ing any effort to jog the activity of the mind, you will find it becom
ing more and more familiar to you. Visualize it as glowing with fire,
for it is not a dead thing -- it is vital Cosmic Energy in operation.
Do this as your meditation work for the next several
weeks and report the results to your instructor. Then, as more informa
tion is revealed to you concerning the Paths, you can add this to your
mental storehouse with little effort.
"Our God is a living God.

"His power fills the universe. He was
before the world saw light. He will be
when the world exists no more. He formed
thee; with His spirit thou breathest.
"His bow is of fire. His arrows are of
flame."
-- The Talmud.
HEBREW ALPHABET, (coat'd.)
Beloved Companion:
- G - Glmel is the third letter of the Hebrew Alphabet.
I Numerical Value is Three.
I It is pronounced with the rough, hard sound.
A Double Letter.
This letter has for its meaning the "camel". In certain

Mystery Initiations and philosophies, Gimel is used as the abbreviation
and therefore the key-letter of the word "God". It is the seventh note
of the musical alphabet.
Gimel is associated with the 13th Path, that which con
nects Kether and Tiphareth, a vertical channel across that portion of
the Tree in which the unseen Sephirah "Daath" is located. This is a
mysterious letter, and its connection with the Moon, its planetary
symbol, bears out its illusive and emotional qualities. As you study
the Tree, you perceive that the area over which the 13th Path goes is
barren of other symbols; it might be called a desert, and the Camel
(Gimel) is the only beast of sufficient endurance to cross it without
harm.
The High Priestess is its Tarot card, a card in which
Truth is pictured as half revealed and half concealed by the robe of
the imperial Dlctatoress of the heavenly Intelligence. Its gods, or,
rightly, goddesses, are Artemis, Hecate and Diana. The Almond and the
Hazel Tree are its plants, Aloes and Camphor its magic perfumes. Very
fittingly the Moonstone is its precious stone and also the Pearl. When
you read of Diana it is usually in her character as a huntress, a bow
and arrow in her hand, the leaping hounds at her side; this is entire
ly consistent with the correspondence of this card, for its animal is
the dog, and its magical weapons the bow and arrow. Silver, that
misty, luminous colour of the moon, is its sacred hue.
- D - Daleth is the fourth letter of the Hebrew Alphabet.

Numerical Value is Four.
Pronounced with a "de" or "dh" sound.
A Double Letter.
This letter is representative of the Door or the Door of

life. It is associated with the fourteenth Path of the Tree, that
which connects Binah and Chokmah, forming thereby the lower base of the
first Triad, the Supernal Trinity. In other words, its connection is
that between the positive and the negative, the male and the female
columns of the Tree. And all of its correspondences bear out this asso
ciation with remarkable significance and consistency.
Its Planet is Venus, the Planet of love and affection.
The Dove and the Swan, both birds of beauty, are its sacred animals.
The magic girdle is its Weapon; usually the Girdle is in the form of a
serpent swallowing its tail, a sign of Life and eternity. Green is its
colour, the Emerald and the Turquoise its precious stones -- all of
which connects this letter with the fertility of nature, the green
fields and the ripening grain. Venus, Freya and Aphrodite are its god
desses, all signifying Love and the forces of nature bringing life and
food to man.
In the Tarot, the Card of Daleth is The Empress. Its
Magical power is the art of Divination by Dreams; its sacred plants are
Rose, Myrtle and Sandlewood.
- H - Heh (sometimes He) is the 5th letter of the Hebrew

(Alphabet.
Numerical Value is Five.
It is pronounced either "hay" or sharply as "hh".
A Simple Letter.
It is sometimes used to mean Window, and at other times

to indicate an Altar. In any event, either of these is deeply signifi
cant of how it came to be used twice in the four-letter name of God,the
Tetragrammaton. Being placed upon the 15th Path of the Tree, it con
nects Chokmah and Tiphareth, one of which indicates the Son principle
in the Holy Triad or Trinity, and the other of which indicates the Naz-
arene, (or the Christs) whose Sephira is that of Tiphareth,the Sun. So we
would expect an important association of values to be connected with Heh.
Its Tarot Card is The Emperor.upon whose throne is en
graven the sign of the Ram, the Zodiacal counterpart of this letter. He
is that Power which motivates life, the force of idea and creative in
genuity in the Universe.
Minerva (or Athene) the goddess of Wisdom rightly pro
tects the interests of this letter. She was, moreover, a Goddess of
War, that is, from the standpoint of war as a protective measure against
oppression. This is quite like the purpose of the Avatars who came to
guide and not to dominate. She is the protector of the weak and the
advisor of the strong.
Red is the colour of Heh, the Ruby its precious stone,
with the tiger lily its flower. Dragon’s blood is its perfume,the horns
of the Theurgist its magical instrument. Its power is that of consecra
tion .
- V - Vau (or Vav) is the 6th letter of the Hebrew Alphabet.

Numerical Value is Six.
It is prohounced "vh", "vo" and "wo".
It is a Simple Letter.
Vau means variously a hook, a nail or a peg. It is con

nected with the Sixteenth Path of the Tree, which is a channel reaching
from Chokmah and Chesed. This is upon the Right, Positive and Male Pil
lar of the Tree, so therefore, one would expect positive correspond
ences. The sacred Bull is its animal, and the sign Taurus is its
Zodiacal associate.
In the Tarots, the Hierophant is its card, a significator
of the power of the holy sanctification, the rulership of divinity over
the physical man. At the feet of the Hierophant bow two priests, and be
fore him are the crossed keys representing the enigma of life and death.
He holds the secret of these in his heart.
Osiris and Shiva are its gods, both of them Christs and
Avatars. Its Magical Power is the secret of strength; and its magical
instrument is the preparatory labor which accompanies all progress.
Storax is its perfume, mallow its sacred Plant, and the Topaz its stone
- Z - Zayin is the 7th Letter of the Hebrew Alphabet.

Numerical Value is Seven.
Pronounced za - in, with a soft "a".
A Simple Letter.
Zayin is upon the 17th Path of the Tree, connecting
Binah and Tiphareth, and being the Path of administrating Justice. So
we can well understand .that its meaning would be "sword", for justice
is the swift instrument of Divine Judgment.
In its Zodiacal counterpart, the sign of Gemini, which
is the sign of duality, we might find much that is confusing. But it
is not so strange when we consider that Justice is both severe and mer
ciful, according to the nature of its application. Divine Justice is
perfect in its Truth; man, with his weaknesses cannot always bear the
light of perfection which reveals his short-comings and minimizes his
strength. So we find double correspondences all thru the associates of
this letter. Its Tarot card is the Lovers, who stand between the paired
columns of Wisdom and Spiritual Life. This represents the highest as
pect of Love, Divine and perfect.
A number of twin gods are associated with Zayin --
Castor and Pollux being the best-known of them. Apollo is also connect
ed with it in his capacity as a Diviner, for his is the god of the Sun
and of prophecy, called often the "Golden One".
Its Magical Power is the ability of dual manifestation,
that is, of being present in two places at the same time. Wormwood
(justice is bitter to many) is its perfume; the Tripod is its magical
weapon. Hybrid birds are its animals, such as the magpie; also, hybrid
plants are its living symbols — mauve its colour.
-Ch- Cheth (or Ches) is the 8th letter of the Hebrew Alphabet.
Numerical Value is Eight.
n
Pronounced gutturally "kath", with a long "a".
A Simple Letter.
Cheth means "Fence", a not very important correspondent

of the letter. Its position upon the Tree is comparable with that of
Vau, for it connects Binah and Geburah upon the Negative, Female col
umn. Being wholly of the Negative column of the Tree, it partakes
decidedly of the feminine characteristics, particularly in its defiance
of analysis.
Its Tarot Card tells more, perhaps, than any other cor
respondent. It is the Chariot, picturing a victorious figure standing
in a chariot whose two steeds, a white and a black sphinx are resting
in the fore-ground. It demonstrates that the riddle of the Universe has
been solved, portraying the Magician who has conquered over ignorance.
Because the Sphinx is a feminine entity, it demonstrates that the nega
tive, female aspect of the Cosmos is the silent advisory power behind
man's strength.
Cancer is its Astrological Sign, and of course the
Sphinx is its sacred animal. Mercury is its God. As for its magical
power, it is the gift of enchantment -- for has not the riddle of the
Sphinx fascinated man since time began? The Lotus and the Watercress
are its plants, onycha its perfume. Amber is its precious stone, the
magical furnace is its instrument or weapon, and maroon is its colour.
- T - Teth(or Tes) is the 9th letter of the Hebrew Alphabet.

Numerical Value is Nine
Pronounced with a hissing "t" sound.
A Simple Letter.
Upon the Tree there are only three Paths which directly
the Right and the Left Pillars. Daleth was the first, and Teth
is the second, and the number of its Path is 19. It joins Geburah and
Chesed, being the first letter so far in our talks which has been
entirely separated from the Supernal Triad. This letter and its Path
are entirely in the Yetziratic World. It means "serpent".
Its Astrological sign dominates its value, and the lion
appears frequently thruout all of its associations. Leo is its Sign,
the Lion is its animal, and Strength is its Tarot Card. It is this card
which pictures a lovely maiden holding open the jaws of a lion while
she clasps a halter of flowers. This indicates that power and strength
rest in the spiritual qualities of man, rather than in brawn and phys
ical endurance.
Discipline is its Magical weapon, and the power to con
trol and train wild beasts is its magical strength. This is consistent
with the sign of Leo, for the Lion is the King of animals. Demeter,
Horus, Vishnu and Venus are its gods. Deep purple is its colour; the
Sunflower is its Plant; Olibanum is its perfume and the Cat's Eye its
j ewel.
- I - or Y - Yod (also Yodh) is the 10th letter of the Hebrew

• Alphabet.
Numerical Value is Ten.
Pronounced with a long o, as in "load".
A Simple Letter.
Yod is one of the most important and esoteric of let

ters, for, according to the history of the Alphabet, the Hebrew charac
ters are all based upon this sign. It is, as you see, in the shape of a
flame or as some say,a tear, and all other Hebrew letters are formed of va
rious placements of it,combined with straight lines. Its literal meaning
is "hand". Also, it represents the single cell, the beginning of all things.
Upon the Tree it is associated with the twentieth Path,
connecting Chesed and Tiphareth, which takes its significance from its
astrological sign, Virgo. Several goddesses are connected with it —
Ceres, the goddess of agriculture, and Isis are the best-known. Its Tarot
Card is the Hermit which represents he who is ever in search for knowledge
and yet who guards carefully, under his cloak, the Lamp of Truth which he
had supplied with life-giving oil. He is a lonely figure, ever searching;
he is Wisdom seeking for a means of becoming manifest in the mind of man.
The pure snowdrop and the lily are its flowers; narcissus
is its perfume, gray in its pearly shade, its colour. Peridot is its
precious stone. Its magical Instruments are the Wand and the Lamp, and
its magical power lies in its connection with initiation and invisibil
ity.
Ponder over these correspondences prayerfully. We have
not given you all that is to be learned from these letters — we could
not. The most priceless treasures of knowledge come from within, and
as you meditate upon the Paths of the Tree, using as a basis the infor
mation which is coming to you now, more and more of the Divine Wisdom
will be revealed unto you.

Beloved Companion:
- C - Caph (or Kaph) is the 11th letter in the Hebrew Alphabet
Numerical Value is 20.
Pronounced either with a hard "k" sound or "ch" sound.
0/^7 A Double Letter.
The literal meaning of Caph is the hollow or the palm

of the hand, while its esoteric meaning is "spoon". Upon the Tree it
is associated with the 21st Path, connecting Chesed and Netzach.
In the Tarot its card is "Wheel of Fortune" which shows
the wheel of fortune turning, good rising and evil falling constantly.
It is supported upon a boat drifting on the changing tides of luck,
and is topped by the sphinx who alone seems to look passively upon the
changing fortunes of man. From the four corners looking upon the
scene before them are the signs of the four elements, thus connecting
the card with the great vision of Ezekiel in which he saw revealed the
Throne, the firmament and the elements.
Jupiter is its God and its astrological sign also. Or,
in other pantheons -- Amon-Ra, Zeus, Brahma, and Indra. It is a letter
of plenty, as can be inferred from its association with the hand and a
spoon, both of which are receptacles. Both Jupiter and Amon-Ra bestow
of their good things as indicated by the vibrations of Caph.
On the Queen Scale its colour is blue, the Lapis Lazuli
and the Amethyst are its jewels. The eagle is its sacred animal, oak,
fig and hyssop its sacred plants, while saffron is its perfume. The
- Scepter is its magical instrument connected with theurgic craft, while
the power of attaining political preeminence is its special magical
ability.
- L - Lamed is the 12th letter of the Hebrew Alphabet.

I Pronounced with the "1" sound.
x A Simple Letter.
[ Lamed is connected with the 22nd Path of the Tree, join
ing Tiphareth and Geburah. Its literal meaning is "Whip", as would be
indicated by its shape, if nothing else.
Nothing more clearly indicates its true nature than
to point out its affiliation with the astrological sign Libra, for the
quality of Justice dominates this Path and this letter completely.
Indeed, its Tarot Card is that of Justice, ever teaching that balance
and Truth only can endure and receive immortal life.
This idea of Justice is further carried out in its
gods -- Nemesis, the goddess of conscience, for instance, upholds the
rightness of all things. Themis is also of this letter, the father of
the fates and the god of Law. Maat who in Egyptian Mythology, weighs
the souls of the dead and to whom supplicatory prayers are addressed,
is likewise its god. It is the inspiration and guidance of the Law
revealed to mankind and perpetually kept in force by the Logos. In some
Tarot sets it is associated with the Hanged Man instead of Justice, but
even here its intrinsic meaning and significance is recognizable.
Its animal is the elephant, blue its colour upon the
Queen Scale, the Emerald its precious stone. Aloe is its plant, gal
banum its perfume. Its esoteric power is the maintenance and securing
of equilibrium, while its magical weapon is the cross of balance.
- M - Mem is the 13th letter of the Hebrew Alphabet.
Pronounced with a humming "m" sound.
A Mother Letter.
Mother letters are always of importance, for in the
Sepher Yetzirah they are shown as the basis of all existence. Its
literal meaning is "Water", a basic substance out of which many forms
of life have come.
Its Tarot Card is the Hanged Man, showing a figure
suspended from a living branch, his head downward, arms tied and feet
crossed. Around his head is a glowing nimbus. Esoterically, it is
a card showing the sacrifice of the Masters who project an aspect of
their Personalities earth-ward in order that instruction and aid may
be given to mankind. It has been regarded as a feminine letter, rep
resentative of the idea of formation. «When Mem is used at the ending
of a word, its form changes, and it becomes a collective sign suggest
ing the limitless space. Just as one aspect of the Master is sacrificed
to bring Illumination to Man, one aspect of progress is realized thru
the partial destruction of that which has gone before.
Poseidon, or Neptune, god of the Seas, is attributed to
this letter, and Neptune is its astrological sign. Sea green is its
colour, Aquamarine its Jewel. The lotus and all other water plants
are sacred to it; the scorpion and the serpent are its animals, and
myrrh is its perfume. The ability to utilize the power of the talis
man is its magical potency, while the Cup and the Cross of sacrifice
and suffering are its magical instruments.
- N - Nun is the 14th letter of the Hebrew Alphabet.

' Numerical Value is 50.
Pronounced "noon".
A Simple Letter.
When Nun is written as the final letter in a word, its

form changes and its numerical value then becomes 700. It is asso
ciated with the 24th Path of the Tree, connecting Netzach and Tiphareth.
Its literal definition is "fish".
Death is its Tarot Card, wherein Death is depicted as
the grim reaper, disposing of all that confronts him. It is that
which destroyed the material, but not the ethereal. In this connection
is its Astrological Sign in keeping with the general thought, for Scor
pio is ruled by the war-god Mars, or, in the Roman pantheon, Ares. These
are deities of death, even though conflict is waged in the interest of
some altruistic principle. Kundalini, who the Hindus look upon as a
force coiled in expectancy, is also contributed to Nun, Kundalini,
chained by her own lack of perception -- spiritual latency. It is the
letter of corporeal existence which at best is fleeting and frail, for
ever at the mercy of the conflicting forces of creation and destruction.
However, just as Death is Life, so is the tendency toward stability as
indicated by Nun, the power that brings eventual good thru a vail of
severe testing, doubt and difficulty.
Upon the Queen Scale its colour is brown; its plant the
Cactus (which holds refreshing sustenance under an unlovely exterior).
Snakestone is its Jewel; the Crayfish and other maritime animals are
associated with it. Its magical power is the ability to use the art of
necromancy, while the Burden of Obligation is its instrument of accom
plishment .
- S - Samech is the 15th letter of the Hebrew Alphabet.
flI Numerical Value is 60.
I__ I Pronounced "s".
A Simple Letter.
Samech when defined means a "prop" or support of some
nature. It is connected with the 25th Path joining Yesod and Tiphar
eth. Temperance, its Tarot Card, gives us the key-note of the letter.
It shows an angel pouring the essence of life from one vessel into
another, permitting it thereby to absorb the spiritual qualities which
descend from the ethers round-about. Sagittarius, a sign of good-will
and temperance is the Astrological attribute of both the letter and
the Tarot Card. Here we see the influence of the protective father
principle guarding life and the process of existence in His sublime
understanding; it is the progress of time, the measured tread of the
centuries.
Because it is associated with Sagittarius, it is also
a letter connected with the Arrow, but not in a destructive sense.
Therefore the Rush, its plant, is utilized in the formation of the
barbed shaft. Apollo and Artemis, Diana and Vishnu are its corres
pondences, all of them hunters, but in relationship to Samech they are
foragers rather than sportsmen.
Its sacred animal, among others, is the centaur, that
strange beast with the torso of a man and the body of a horse; its
colour is yellow; its perfume is lign-aloes and its precious stone is
Jacinth. To it is attributed the magical Power of performing trans
mutations, while the magical Arrow of Force is its instrument.
- 0 - Ayin is the 16th letter of the Hebrew Alphabet.

i I Numerical Value is 70.
k/ Pronounced with a throaty "o" sound.
■F A Simple Letter.
Ayin is associated with the 26th Path joining Hod and

Tiphareth. Literally, "eye" which may well be indicative of the "third
eye" of the ancients, or that is to say, the pineal gland. This im
mediately connects us with the psychic faculties, which are consist
ently referred to thruout tne entire set of correspondences.
Bacchus, for instance, is one of its gods — and the
celebration of his feasts was for the purpose of stimulating the psy
chic faculties to their highest pitch. Pan and Hermes also are con
nected with Ayin, both capricious and emotional deities. Hemp, its
sacred plant, is the basis of a potent drug, another indication of its
general tendencies. It is the positive principle, exultant,fulfilled,
and dominant.
At first thought, the Tarot Card, The Devil, might seem
to introduce a contradictory note -- not, however, when it is thought
of as indicating the animal forces in man, those forces which can and
do bring destruction when they are unwisely unleashed. Thus psychic
power is like a two-edged sword, it can bring these evil forces to
the surface, or it can exalt man to the level of the gods.
Capricorn is its astrological Symbol, and the goat is
its sacred animal. The black Diamond is its Jewel, and Black is its
Queen-scale colour, while musk is its perfume. Its magical instrument
is the Lamp, and its Power is the ability to operate upon the Witches'
Sabbath.

Beloved Companion:
- P - Peh or Pe is the 17th letter of the Hebrew.Alphabet.
Numerical Value is 80; if used as a final letter, 800
Pronounced as tho it were "pay".
A Double Letter.
Peh is located upon the twenty-seventh Path of the
Tree, being the third and last horizontal Path, connecting Netzach and
Hod. Its literal meaning is Mouth, and so it brings with it the idea
of conveying a message.
It partakes more of the qualities of Geburah, however,
for it is a war-like Letter. Its astrological sign is Mars, that fear
ful God of War, the planet of bloodshed and strife. But it is also
dynamic and forceful because of these qualities. Its gods are war-like
gods; Horus, Ares, and the Norwegian Odin. Horus was the son of Osiris,
and is a god of Strength and Silence, being often pictured in Egyptian
mythological paintings as with his finger to his lips. Odin sprang
from a race of Giants, and his dwelling was Valahlla the Hall of the
Gods. Upon his throne he was pictured as over-looking all heaven and
earth, a spear held upright in his hand. The ravens! upon his shoulders
go forth into all the world and bring to him news of all that has trans
pired. Truly, Odin is a mighty deity.
Its Tarot Card is the Tower which has been struck asunder
by the lightning of Heaven. Red, very fittingly, is its colour, the
bear or wolf its sacred animals. Absinthe is its Plant, the Ruby its
precious stone, and pepper or Dragon's Blood its perfumes. The Sword
is its magical instrument, while the working of Wrath and Vengeance is
its particular Magical Power.
Tz - Tzaddi (or Tsaddi) is the 18th letter of the Hebrew

Alphabet.
Numerical Value is 90. If used as final letter, 900.
Pronounced with hissing "Ts" sound.
A Simple Letter.
Tzaddi is associated with the twenty-eighth Path of the.

Tree, connecting Netzach and Yesod. Its literal meaning is "fishing
hook" which it somehow resembles. This corresponds with its Astrolog
ical Sign, Aquarius, the Water-bearer. Likewise it is in line with its
Tarot Card, the Star, depicting a young maiden kneeling before a
stream, pouring water from two vessels into the Sea and upon the earth.
It is a picture of Truth being brought to mankind in order that Life
may be preserved.
Both because of the Card and because of the association
with the Moon and Water (thru Yesod) this is a feminine letter. Athena
and Juno are its Goddesses. Juno is the wife of Jupiter and queen of
the Gods. It is said that Juno gave Jupiter a tree with golden fruit,
(the Tree of Knowledge) at the time of their marriage.
Its sacred animal is sometimes Man, sometimes the
eagle, each in the capacity of spreading intelligence and knowledge.
Its colour is sky-blue, its sacred plant is the olive, its stone
glass, and Galbanum its perfume. Its magical instrument is the Censer,
while its theurgic Power is Adeptshio in the art of Astrology.
- Q - Qoph is the nineteenth letter of the Hebrew Alphabet.
P
Pronounced with the gutteral ”q" sound.
h. Simple Letter.
On the Tree, Qoph is connected with the twenty-ninth

Path, that which connects Netzach and Malkuth. Its literal meaning
is the Back of the head.
Here again is a semi-water-sign, for its astrological
sigil is Pisces, the sign of the Fishes. This is in the nature of a
psychic, astral letter, partaking of these qualities from Pisces.
The Moon is its Tarot Card, a sign of emotion which again.relates
with the Astral Plane. The card shows the Moon on its increasing
cycle, representing the birth and development of the psychic conscious
ness, as well as the negative, feminine qualities.
Anubis, Khephra, Vishnu, and Poseidon are its gods.
Anubis is the protective god of the Egyptians; Vishnu one of the Hindu
Trinity, with Brahma and Siva; Poseidon is Neptune, the God of the sea.
The pearl is its precious stone, buff or silver its
colours, the Dolphin is its sacred animal; Ambergris is its plant. Its
magical instrument is the Magical Mirror, and its theurgic Power the
casting of illusions and the ability to Bewitch.
- R - Resh is the twentieth letter of the Hebrew Alphabet.

Numerical Value is two hundred.
Pronounced as written.
A Double Letter.
The literal translation of Resh is head. It is asso

ciated with the 30th Path of the Tree, connecting Hod and Yesod.
We find the key to the letter in its astrological sign,
The Sun. This is also the title of its Tarot Card which shows the
radiant orb lighting a garden in which children play. It is the great
Father principle of the universe, which sheds its radiance upon man,
bestowing knowledge to all.
Ha, the Sun-God, is its Egyptian counterpart, and Hathor
also. Apollo is again represented in this letter, and Surya, the Hindu
God of the Sun. In Egyptian mythology, Helios was the son of Isis, and
was thought of as the Sun itself. Hathor is sometimes regarded as the
god of nature, and nature, of course, is dependent upon the. Sun for
warmth and the production of all terrestrial life.
Yellow is its colour in the Queen Scale, orange in the
King Scale, and in the Emperor and Empress Scales it is Amber, all of
which are imbued with the golden radiance of the Sun. The sparrowhawk
is its sacred bird, the Sunflower its sacred plant. Crysoleth, and an
cient yellow semi-precious stone, is its jewel. Cinnamon and Olibanum
are its perfumes.
Either the- Bow and Arrow and the Lamen are its magical
weapons or instruments, and the Theurgic Power of acquiring riches is
its magical capacity.' Wealth again, suggests Gold. Altogether Resh
has a list of exceptionally consistent correspondences, and you will
find it a particularly important letter as you continue your study of
esoteric Hebrew.
Sh - Shin (also Sin) is the 21st letter of the Hebrew Alphabet

Pronounced with the hissing "s" or "sh" sound. Note; when
the word "Shin" is pronounced, rather than its
sound as an individual letter, it becomes as tho
spelled "sheen".
A Mother Letter.
Shin connects Hod and Malkuth thru its association with

the thirty-first Path of the Tree. Its literal meaning is Tooth.
The Mother Letters are always of major importance, for
the Sepher Yetzirah pictures them as the direct creation of Jehovah,
and from them and their balances all else is shown as having been created.
Its Tarot correspondent is the Last Judgment, displaying
the Angel with trumpet up-raised, announcing the Message of Truth. It
is a card of Resurrection, the raising of the spiritual self, the illu
mination of the Higher Bodies of man^ It is eternal Life and the god
head. Shin is Fire, which is to say, spirit. It may well be thought of
as being the descent of the Holy Spirit in the sacred Fire.
Agni, the Hindu Tattva of Fire, the luminiferous ether
is associated with this letter. Vulcan, the divine smith, who forged
Jupiter’s thunder-bolts is one of the gods of Shin. Pluto, the god of
the underworld i-s herein represented because of his association with
the world of Hades. The Hibiscus and the poppy, both the colour of fire
are its flowers; the fire Opal is its precious stone. Olibanum is its
sacred perfume. Vermilion is its celestial colour, and the lion its
sacred animal. Its magical instrument is the Wand, or the Lamp, and its
magical ability is the Power of Evocation.
- T - Tau (sometimes Taw) is the 22nd letter of the Hebrew

Alphabet.
Pronounced with the "th" sound.
A Double Letter.
The literal meaning of Tau is the "sign of the Cross"

which is easily remembered because of the Egyptian Cross, drawn in the
shape of a "T". Tau is connected with the last major trump of the Tarot
cards -- the World, upon which a feminine figure is shown*. In the four
corners of the card the symbols of the four elements are displayed,
thus connectiiig Heaven and the world thru these divine essences.
Brahma as one of the Hindu Trinity is associated with
Tau, as is the God Saturn. The latter is a very ancient God, whose place
was more or less taken by Jupiter. However, for many years, Saturn was
remembered in the feast of Saturnalia in Rome when all work was sus
pended and prisoners were released from bondage.
Because this is the final letter of the Alphabet, and
because it is connected with Malkuth, it is expected that it would par
take of many qualities of the earth. It is the least ethereal of the
letters,partaking more of the nature of material, mundane substance.
Hence,we find that its colour is Black, and that onyx is its precious
stone. The crocodile is its sacred animal, and sulphur, together with
assafoetida and all heavy odours, are its perfumes. The Sickle is its
Magical, instrument, and its special theurgic ability is the Power to
perform works of Spite, Malediction and death.
Ir the Bonds of the Eternal Brotherhood.

Beloved Companion:
We have been studying together for the past several
weeks, the attributes of the Hebrew letters, which we have seen to rep
resent a complete philosophical system of correspondences. These at
tributes have been simplified and made acc-essible for ready reference
and memorization.
Do not overlook the importance of the latter; for if
progress is to be achieved upon the understanding of the Tree, it must
be had thru a thoroughly comprehensive knowledge of the nature of each
Sephirah and Path. If memorization is difficult for you, then make a
point of reading this material over frequently until the subconscious
mind is infused with a repetition of facts and gradually assimilates the
truths they represent. This is essential, for unless the Paths are
understood, and unless we learn at least three or four attributes of
each, how will it be possible to progress, in the lifting of the con
sciousness, .from Malkuth to Kether, up the Tree thru the Paths? These
items of study are the foundation of inner Wisdom, they help toward the
firm rooting of the Tree in your consciousness. So that, with a sound
technical knowledge of the correspondences, you will be equipped to
venture into the individual research of the spirit and contact the pure
essence of the Sephirah upon the higher planes.
— GEMATRIA. —
From time to time we have mentioned various systems of
divination by the use of the Caballah and the Hebrew letters, but thus
far we have not gone into detail concerning these.
NOTE: for purposes of enumeration, it would be well

to keep in mind the fact that the finals of several
Hebrew letters have an increased numerical value; that
is, when these letters occur at the end of a word,
their form changes slightly, and their numerical values
are higher. These letters are:
Final Caph -- -- 500
Final Mem El -- 600
Final Nun Î -- 700
Final Peh *1 — 800
Final Tzaddi -
r -- 900
Gematria is one of the three systems of interpretation

used in the practical or Literal Caballah. It will be especially use
ful to you now that the numerical values of the letters have been given,
as well as something of their esoteric significance. Caballistically,
Gematria is employed in interpreting various portions of the Bible, but
it may also be used otherwise for arriving at the inner meaning of
words, sentences and phrases.
The word Gematria is from the Greek, meaning "the inter

pretation of numbers represented by letters". In the use of this sys-
tem, numbers are substituted for letters, the total of the words is
arrived at, and it is seen that other words have the same total of
numbers. In this likeness of the total of their numerical values, the
system perceives an inner secret that combines and links any such
words together, each one illuminating and amplifying the significance
of the other.
Wescott, in his "Kabalah" describes Gematria thus:
"Gematria was a mode of interpretation by which a name or word having
a certain numerical value was deemed to have a relation with some
other words having the same number; thus certain numbers became repre
sentative of several ideas, and were considered to be interpretative
one of the other."
Let us see how this method is employed in a practical

demonstration. The word Messiah, which in the Hebrew is spelled
Tl * Û is reduced to the numbers: Mem 40; Shin 300; Yod 10;
Heh 8. These total 358. Now by Gematria, another word also total
ling to 358 will be seen to have a corresponding significance. And
we find that such a word is the Hebrew "Nachash" which means Serpent.
It is written H 3 Nun 50; Heh 8; Shin 300, totalling 358.
At first you may not perceive any connection between
Messiah and Serpent, but when you delve into the depths of memory and
understanding you will recognize certain definite ties. Kundalini,
for instance, is the "Serpent Power" of the Hindus, the Power by
which consciousness is raised and lifted to supreme heights. Nagas,
or "Serpents" were the Hindu gods and archetypal men of past ages.
The Egyptian headdress bears the figure of the asp, the Uraeus, which
was used as a symbol of Wisdom and sovereignity. The Serpent is
sacred in almost every mythology and religion; even in Christianity,
the Serpent was sent to tempt Eve, which is no more than an allegor
ical reference to the opportunities offered by Wisdom thru which ig
norance and limitation are overcome. The Serpent was Wisdom, Power,
Strength, and when proven so by Gematria affords much for thought and
consideration.
The phrase "Until Shiloh come," from Genesis 49;10

likewise totals to 358, and.this is taken as a prophecy of the
Messiah. It is written H ' V.5 K 3 **
So one can observe how closely-knit are all of these
correspondences to the central idea as revealed by Gematria. The
Messiah, the spirit of the Serpent Wisdom and the prophecy all are
joined in a system which strikes at the root of esoteric meaning.
Truly it is said that Mathematics (and by that we mean Numbers) is
the perfect Word of God.
We may also apply Gematria to The Ruach and the letter

Shin. Now Shin is seen to have been connected with Fire, the Ruach
also» is connected with Fire. The Ruach Elohim: RVCh ALHIM H *! *"T
EPîTpKtotals to 300, which is the numerical equivalent of Shin. Thus
are the associations determined and as they are revealed they streng
then the harmony of the Universe and cause one to appreciate even
more the Omnipotence of the Logos who devised, combined and made such
a Universe possible. It is Balanced Force as every investigation
proves.
As another test the total of the number 358 may be
taken as an individual sign. Its total is 16. This relates it to the
sixteenth Path of the Tree., or the 6th Hebrew Letter which is Vau. And
Vau is described as associated with the Hierophant Tarot Card, "A sig-
nificator of the power of the holy sanctification, the rulership of
divinity over the physical man....Osiris and Shiva are its gods, both
of them Christs and Avatars". We can go even further, by adding 6 and
1, producing thus seven. And -even in the seventh Letter we find that
which once again reverts to the original, the Messiah. For Zayin is
connected with that Tarot Card which represents the "Highest aspect of
Love, Divine and Perfect".
The fore-going examples have been purely from the
Hebrew use of the Numbers alone. But we may also use the principle of
Gematria in the analyzation of English words, thru the process of
transliteration.
Israel Regardie employs this method in deducing the

esoteric significance of the word "Fohat". Now Fohat is a word used
in the Eastern Philosophies of occultism to designate "Divine Nature",
Primordial Nature", or "Primordial Light'.'. It is an ever-active
principle, being both destructive and formative in its production of
change and development. Now if Fohat is written in the Hebrew charac
ters, taken directly from the English sounds, it would be written
jD V TT K• These letters totalled: 80 plus 70 plus 5 plus 1
plus 9, or 165. This is equivalent to the numerical value of the
Hebrew word for strength, "Chazokim". Thus we realize that Fohat
contains the element of strength.
Furthermore, 165 totalled, equals 3. Binah is the

third Sephirah upon the Tree, the Mother principle, which surely
accounts for a certain aspect indicated by the word Fohat. Moreover,
165 yields a first total of 12; Upon the Tree, the twelfth Path is
that from Kether to Binah which infuses the Power of the Logos in
Fohat, making it a vital, primordial element, even as it is defined
by the Eastern Philosophies. Its Tarot Card is the Magician, "The
creative force which devises and arranges the manifestations of the
Universe". Here is given the secret of the manifesting Fohat which
is described as being active among the electrons and the atoms as
well as in the Suns.
Truly, in whichever manner the system of Gematria

is used, it produces remarkably illuminating results, and will furnish
the inquiring student with much for thought and inspiration.

Beloved Companion:
During the past few weeks we have been giving you a
number of lessons devoted to highly concentrated information concern
ing the Paths, their attributes, the Hebrew Letters, etc. As you look
back on this material it may seem that it is quite involved, but,
nevertheless, as you study it more carefully you will perceive that
what was at first complex is simple when the system of the Tree is
seen as a whole.
As an aid to your memorization of the qualities of the
Paths and the Sephirah, it is a good plan to begin an index system
upon cards. Such cards, ruled, and of a useful stiffness may be
secured at a stationery store, or even at your local five-and-ten cent
store. You may also secure a small filing box in which to keep them.
Number the cards from one to 32, representative of the
thirty-two "Paths" of the Tree, that is, the ten Sephirah and the
twenty-two Paths. Upon each card list briefly the correspondences of
that Letter or Sephirah, so you will have this information available
for instant and ready reference. For instance, your card for the 11th
Path would be something like this:
There will be
many other at
11th Path. Hebrew Letter, Aleph, 1st. tributes given
you from time to
Numerical Value, 1 time upon the
Meaning, "ox.". Letters and the
Tarot Card, "The Fool". centers, so that
Magical Weapon, the Fan. thru the constant
Colour, blue. use of your fil
Stone, Topaz, Chalcedony. ing system you
No astrological sign. will always have
Gods, Jupiter and Zeus. this information
collected under
suitable headings.
Leets. 172, 173,
174, and 175 will
path between Kether and Chokmah be useful in lay
ing the foundation
for this system.
However, bear in
mind the fact that
each Path is part of a whole, and do not lose sight of the Tree in its
entirety when you separate its various divisions into individual units.
You may extend your system to include the Four Worlds, if you desire,
and also the Three Triads, keep a card for each on file. Later, each
Sephirah will be discussed separately in a thorough analysis of their
attributes. This review, in which you will search back through the
lessons you have already received will prepare you to utilize the vital
information of-future Discussions.
We do not wish to tire you with an exhaustive analysis
of this material, so arranging your index file will give you an oppor
tunity for reflection, and at the same time will help to instill this
information in the Subconscious Mind.
For this Lesson, therefore, we turn our thoughts to a
subject quite different from that covered in recent discussions: The
TALISMAN. Let it be understood that the Brotherhood does not prepare
Talismans for the use of its students, but the subject is one closely-
H
identified with Occult Science both past and present, and therefore
cannot be ignored in a comprehensive course of Truth Enlightenment.
You may wish to prepare one or more of them for your own particular
use, and if' so, be they created under the proper conditions, a certain
efficacy may be achieved.
We are familiar with the nature of Universal Mind,
appreciating the fact that the Will of the Logos is the governing
power of the world. This Will projects itself and through its opera
tion natural Law maintains the balance of the sun, the moon, the
planets and the life thereon. Furthermore, the Will of the individual
dominates his personal affairs and controls his personal destiny. The
power of Thought reaches out and formulates the pattern of all life.
Now, just as these aspects of Thought are perceived to operate in the
manifest life of man, and as man is seen to be susceptible to Thought
Vibrations, so the practice of Talismanic Magic holds it true that
the Power of Thought influences also those inanimate objects toward
which its full potency has been directed, contriving so that such
objects retain the Thought Vibrations, yielding their influence when
contacted under favorable conditions.
There are certain Talismans, prepared after a time-
honored designated form which have been used for centuries. Such a
one is Solomon’s Seal, formed of two interlacing Triangles. So potent
is this Sign that Elphas Levi remarks of it: "These two triangles,
combined in a single figure, which is the six-pointed star, form the
sacred symbol of Solomon’s Seal, the resplendent Star of the Macrocosm.
The notion of the Infinite and the Absolute is expressed by this sign,
which is the grand pentacle -- that is to say, the most simple and
complete abridgment of the science of all things." The Star of Beth
lehem, (or the "Star of the Magi" as it is often termed) is another
Talismanic form. It is the five-pointed star, symbolical of the
Microcosm and of human evolution.
There are three general classifications into which the
Talismans fall: those having affiliation with Astrology, being in the
form of stellar signs; those of magical association, engraven with
the names of Entities and Inner Plane Angels; and those associated
with Hebrew characters, numbers, letters, etc. However, time has
effaced the strict regulations and customs separating these, to the
extent that now, and for several generations past, the Talisman has
been a composite symbol, combining all three, or covering the purpose
of all three forms. The Astrological Talisman is the most highly
favored, and stellar Vibrations are carefully observed in the prépara-,
tion and use of these forms.
Talismans were, from the first, used extensively for
therapeutic purposes, the principal involved being the same as was and
is used by various Metaphysical Healers when they charge certain ob
jects with their personal Vibrations and send them to those who are
ill and request aid. Magnetized water is often used for the same pur
pose. But the Talisman is more powerful than these latter aids to
healing, for in addition to receiving a charge of the healthful vi
brations of the sender, they also are the repository for certain of
the Astral Vibrations as contributed thru the planets, under whose
Ray they are prepared. Thus the Higher Powers also are represented,
creating a strong healing force. We give you here the formula for
preparing the Talisman of the Sun. Should you wish to have the direc
tions for preparing the Talisman for any one of the following planets,
write to your instructor, and he will be glad to supply you with the
requested information: The Moon, Mars, Mercury, Jupiter, Venus and
Saturn. (Note: there are no Talismanic directions for the planets
□
Neptune, Uranus and Pluto, as these are planets of the modern age,
their Vibrations not sufficiently stablized as to furnish the basis of
practical demonstration.). You will use the Talisman connected with
your Sun Sign, or if you are preparing the Talisman for another, then
it will be prepared according to the directions for that individual’s
Sun Sign.
— THE TALISMAN OF THE SUN —
The Talisman of the Sun is composed of a disc of pure

gold, highly and brightly polished on either side. Upon the face of
it will be engraven with a diamond-pointed burin, a pentagram enclos
ing a circle of the serpent swallowing its tail. The reverse side of
the disc shall be engraven with the likeness of a face enclosed in the
Seal of Solomon, the six-pointed star, with the letters of the Magical
Name "Pi-Rhe” placed around the outer border. It is to be prepared
upon a Sunday while the Moon is in the first decan of Leo (first 10
degrees of Leo) and when there is a favorable aspect between the Sun
and Saturn.
The Talisman is consecrated by the holy perfume com
posed of the ingredients, incense, saffron, cinnamon, and sandalwood,
which are to be burnt mixed with laurel and heliotrope. This perfume
is to be mixed and burned in a new censer, which is to be destroyed
and the remaining pieces buried in the earth after the ceremony has
been performed.
And this is the mode of ceremony which shall mark the
preparation of the Talisman: It shall be sprinkled with Holy Water
after which consecration is to be made in the following manner:
"In the name of the Elohim, and by the spirit of the

firmament and living water, be to me a symbol of Light
and a seal of Will."
Hold the disc over the smoke of the burning perfume.
"As the serpent of brass fell before the serpent of
Fire, be to me a symbol of Light and a seal of Will."
Cast your breath seven times upon the Talisman.
"By the heavenly firmament and the spirit of the Voice,
be to me as a symbol of Light and a seal of Will."
Place a few grains of purified salt and earth upon the
face of disc within the pentagram.
"In the name of the salt from the earth and by reason
of eternal life, be to me as a symbol of Light and
a seal of Will."
A golden-yellow silken covering shall be made for the

Talisman, and it shall be suspended from the neck of the wearer by a
silken cord of golden-yellow, which shall be fastened in the form of a

Beloved Companion:
THE CABALLAH AND PHILOSOPHY
Many students find their way into the consideration of

esoteric science thru the medium of philosophic study. It will be in
teresting, therefore, for us to correlate the abstract mythological
conceptions inherent in the Sephiroth to the ideology of the.various
academic systems of philosophy. Once one has a perfect understanding
of the Tree, this is not a very difficult task.
First, let us examine the theories of Kant in relation

ship with the Tree. He held that the idea of the Universe as existing
in Time and Space is nothing but a subjective creation of the observing
Ego, and that such conceptions as Time and Space are simply forms of
creative thinking. How does this compare with the Tree as we know it?
The Ego is representative of the Ketherian quality, the

Monad, the ’’secret center in the heart of every man”. Time is asso
ciated with Binah, the Mother, thru her association with the god
Kronos. To Chokmah goes the correspondence of the Zodiac, which is
nothing more or less than Space itself. The remaining seven Sephiroth
below the supernal Triad are representative of the manifest Universe,
of which nothing could be more descriptive than to say that they and
hence the Universe, exist in Time and Space, for the Worlds of Yetzirah
and Assiah are dependent upon the upper Triad for their Archetypal form
end creative stimulus. Hence, the Universe is proven to be, by the
Tree, a creation of the Ego (Kether), existing in Time and Space (Binah
and Chokmah), which are forms of creative thinking on the part of the
Ego. ”As above, so below” — the nine Sephiroth below Kether are ema
nations of it, the creations of Universal Mind.
Vlnen we come to Fichte, it is as though he taught direct

ly from the Caballah, so thoroughly does his system correspond with the
Tree. His principal contention was that God is the Law of Right which
governs all being; that a knowledge of God is the end and purpose of
all life; that God is infinite and that the world of objects is the
result of self-consciousness in which the infinity of God is divided
and sub-divided. Here is Kether defined in philosophical terms. Here
is the Universe as the emanation of Kether, brought into Being thru
projection down into the Four Worlds. For daring to identify God as
the Law of Right, rather than as a personal Deity, Fichte was branded
as an atheist by those too limited in Understanding to realize that
abstract Law must be behind the operation of the Universe, whether en
souled by a personal Deity or not.
Inasmuch as we are at this point touching upon the mat

ter of the Deity, it is well that rre pause to consider the relationship
betv.een the Christian Trinity and the Triads of the Tree. The mere fact
that the same terms — Father, Mother, and Son are used, does not mean
that the Church and the Tree regard these qualities in exactly the same
light. While the two may be favorably compared, the Christian Trinity
as it is understood by the Church is not, by any means, identical with
the Triads of the Caballah. Indeed, such is also the case, as we have
seen, with the term ”God” — that which the Caballist understands by
this word is far different from that which is accepted by the Church.
This is rather a peculiar circumstance., too, inasmuch as the Caballah

has for its base the Hebrew Sepher Yetzirah, and the Zohar, just as
Christianity itself is a reflection of the Jewish faith.
Certainly the Christian understanding of the Holy Ghost

is not that which the Caballist has of Binah, altho the’ inner associa
tion between these two is quite clear. It is simply a case of the
Christian viewing the Trinity thru a cloud of prejudice and misinforma
tion, whereas the Caballist has torn away the veil and sees the Truth
courageously,ln pure form, and clear colours. One of the chief stumbl
ing blocks the Christian faces is his reconciliation of the fact that
the Trinity is, as he contends, Three in One, and yet each of the Three
is a separate entity. This multiplication of Deities is a source of
contradiction and confusion, truly explainable only by the ramifica
tions of the Tree itself.
Thus, by employing these terms guardedly, Philosophy-

presents a more accurate understanding of the Tree than the Church
itself. Philosophy is eager for Truth, anxious to see it, without
prejudice as to what it may reveal. So the difference between the
devout Christian and the earnest philosopher is simply that the first
is a negative believer, while the second is a positive Seeker.
Hegel, as far as the mysticism of the Tree is concerned

was remarkably perceptive of the nature of the Christ. Likewise, let
those who will examine Hegel’s conception of the six phases of con
sciousness, compare these with the Involutionary and Evolutionary pro
cesses. He sees consciousness, in the process of personal evolution,
passing thru several stages of development, until it reaches that of
Reason, in which he states the individual has the advantage of memory
and logic to guide him. From this stage he passes on to that of
’’spirit” wherein he keenly responds to the ethical spirit of his
environment. At this stage he develops conscience, and from the per
ception of moral law, an appreciation of God. At this point he
passes thru a series of reactions in vrtiich he worships Deity in various
forms each reaching higher toward the ultimate plane of ’’Absolute
knowledge”. Art helps in this unfoldment of finer sensibilities,
bringing the individual to the highest stage of Religious worship. At
last he approaches that time when as Hegel puts it ’’the spirit knows
itself as spirit” and becomes a complete unity. This is not a time
when the steps of progress, the former stages of development are denied
but a stage when the consciousness exults in the progress which has
taken place, and perceives itself as being with a rich, substantial
history of experience behind it.
Is this not, after all, but the progress of the soul

and spirit as set forth by the Tree? Do we not pass thru the lower
stages of worship when consciousness is still restricted to the sphere
of Malkuth and then, as development continues, rise higher into a vast,
limitless comprehension of Briah, and then unto Kether itself? And is
it not true that in Kether comes the final realization of and observa
tion of all that has passed, and the evolving Ego becomes cognizant of
Self as a unity of the Ten Sephiroth, denying none, glorified in the
perfect balance which passage up the Tree has developed?
Lecture 178 - Page S
To go further, the Hegelian philosophy is a triadic

system^ again corresponding with the Tree. To him, every Truth and
every aspect of it has three aspects and stages, which, briefly, are:
affirmation, negation and synthesis. Or, unification, differentiation,
and synthesis. Clearly, this is the application of the triadic prin
ciple of the Tree, the positive, negative, and balanced aspects re
stated in philosophic terms. He furthermore divides his Philosophy of
Mind into three parts: Subjective Mind, Objective Mind, and Absolute
Mind. The first he discusses under Psychology, the second under Law,
and the third under Art, Religion,and Philosophy.
Is it possible that this astonishing correspondence
which reaches all thru Philosophy from Aristotle onward, is purely
accidental? Or is it because the searching, inquiring mind of the
philosopher has striven toward Truth, finding it at last, to re-state
its revelations in new terms? The latter is most certainly the only
answer, for unless a central Truth, and absolute Knowledge existed,
there could be no real unity between the independent findings of one
philosopher and those of another. They have approached Truth from
different Paths, have investigated it for the clue to certain definite
mysteries, and recorded their findings in terms of their education,
environment and requirements.
It is decidedly helpful to the student of Occult Phil

osophy to have a knowledge of general Philosophy. He will find much
in his perusal of the sages that will lead him to contradict certain
specific teachings of the Tree, much that will lead him to embrace its
revelations more, enthusiastically, and much that will cause him to
judge and weigh his decision between the two. But this is the process
of mentation — the process of logic and reasoning whereby our opinions
are formed thru negation, affirmation and balance. In seeking a
substantiation of the Tenets of the Tree in the findings of the great
minds of the past, one has the advantage of receiving a wider culture
and deeper appreciation of Truth.
Philosophy has attacked consciousness and history from

every angle, and the stimulation of counter-discussion and argument is
immensely helpful to the broadening of Mind. It sharpens one’s powers
of mentation, assists in the development of reason, and bestows a new
out-look upon the background of esoteric science.

Beloved Companion:
— THE EGYPTIAN TRADITIONS —
It is time that we give consideration to another great

and influential Tradition of the Past, inasmuch as we have, from time
to time, touched upon the Eastern Traditions and our own, the Western
Traditions. The Egyptian is actually not, strictly speaking, a sepa
rate Tradition, but its principles have formed the basis of much that
is now inculcated in the Teachings of the West.
In fact, Occidental Occultism owes many of its prin

cipals and practices to the Teachings of the Egyptian Mysteries. From
Atlantis came their Wisdom, augmented by what they termed the Knowledge
’’direct from God”. Egypt is the ’’cradle of Wisdom” and out of its
mysterious history we draw more and more of that which assists in our
own evolution and development. Now when one speaks of the ’’Wisdom" of
Egypt, he immediately is drawn into a recognition of the Temple rites,
for in Egypt as in perhaps no other land, life revolved around the
priesthood. In the Temple were all of man’s needs satisfied — here
education was obtained, here religious understanding was developed,
here aid -was given to the suffering, and here advice was given to
kings. The priests preserved the records of their people, they guided
and led them by virtue of their meticulous training and keen insight.
It is though at the present time a great Church were to be also a
University, a hospital, the Senate, the Court and the Cathedral, so
that the manifestation of God in all of these phases of life might be
recognized and His aid sought. So the vast extent of the power of the
Egyptian priesthood is easily understood.
While worship was one feature of the Egyptian Tradi

tions, magic was its chief purpose and focus. They developed magical
Art to a high degree of efficacy. All schools of thought are prone to
specialize in one form of activity or another — the Eastern Methods,
for instance, will be remembered for their sublimation of self and
the emphasis upon raising consciousness to the Nirvan.ic state. The
Western Traditions devote their major efforts to the establishment of
Balance in life, Harmony, and the perfect coordination of all Seven
Bodies of man. Likewise, after the manner of all Mystery Teaching, the
Egyptian followed that activity best suited to their environment and
needs — the development of Magic. The Chaldean Mysteries were mainly
philosophical, and the ancient Greek specialized in contacting the
nature forces of the Universe. Thus thru one incarnation after another
the soul advances and receives a well-rounded development in all as
pects of God Consciousness. But we are not here concerned with the
history of World Traditions, but with Egyptian Magic as compared with
the Mysticism of the 20th Century.
Science gives one a knowledge of the mundane universe;
Philosophy gives one a knowledge of the mental universe; Religion a
knowledge of the spiritual Universe. But magic, in its several forms,
teaches the Mastery of universal forces. Mastery requires the assump
tion of Power, and the Candidate who aspires for Mastery must have
demonstrated his or her ability to control that Power before the higher
grades of magical practice can be passed. Hence, in the Egyptian
System a series of grades, prior to Initiation itself, were required,

so that thru these preliminary steps the Candidate might learn to bring
into prac-tical manifestation the knowledge that philosophy, science and
religion bestowed. Just as the sculptor must transpose the impressions
gained from his vision into the product of his craft, and give life to
his creation by investing it with his own spirit and sense of the
beautiful, so must the magician fuse the knowledge which he has gained
and unite it with the realization of God’s Ovm Presence. Hence, the
Magician practices an Art, in which he masters and dominates the
materials at his command. So in the terms "Occult Sciences" and "Magi
cal Arts"lies the key to their relative purposes, for occultism teaches
the meaning of all things, and Magic is its higher phase in which the
Candidate emerges as an individual, an Operator who has developed the
Art of expressing himself in terms of the Higher Planes.
Occultism and mysticism are often represented as oppos

ing each other, but this is not necessarily the case. They are simply
different forms of expression. Magic and mysticism, however, are more
directly in contrast — not, however, in opposition. At least, not
when understood in their true nature. For the Mystic functions upon
the subjective plane, he seeks to flee from realities and merge himself
with the sublime. The magician, on the other hand, functions upon the
material plane, seeking to overcome realities by conquering them.
Broadly speaking, mysticism is the Way of Sacrifice, Magic, the Way of
Power. Each has its place. The mystic is crucified upon the Cross of
renunciation, while the magician stands upright upon the balanced cross
of equilibrium.
Fundamentally, the chief difference between the individ

uals following these two Paths, is their attitude toward life. It is
just as much a mistake for the mystic to endeavor to*followr the Path of
Magic, as it is for the magician to toil along the Way of sacrifice.
But there should be no friction between them — each is necessary, and
the perfect Initiate is one who has travelled both and is capable of
valuing each for the particular experiences and powers that each be
stows. Nov; many, idly considering the comparative requirements of
these two Paths, might be given to think that the Path of Sacrifice was
the most difficult of the two. They might think the patience and
tribulation of Renunciation is far more trying than the climb of the
Candidate in Magic from one stop to a higher one. But we wonder if
this is true? Actually, it is our opinion that each Path is equally
difficult, but at the same time, equally meritorious and productive of
Power as well. For the magician follows the Path of the Arrow up the
Tree — not the Path of the Lightning Flash from one experience to an
other, including all of the Sephiroth in their varying experiences, but
the central Path, directly upward — the Path of concentrated experi
ence. What doos that mean? It means contacting certain conditions in
their elementary and, therefore, more forceful form.
There was no turning back for the Egyptian Candidate;

he specified his wish to pass thru the Grades, and immediately entered
into a preparatory process which offered no by-paths and no opportunity
for hesitation. His way, like the arrow, lay straight ahead; he must
demonstrate his worth at each test or accept complete defeat, if not
death itself. For Mastership is not for the weakling or the timid, or
for the egotists or the envious and greedy. Mastership is for the Wise,
Just and Harmonized personality, he who has the ability to utilize
such Power for the benefit of himself and others.
The Egyptian neophyte was made to realize these facts

by reason of the graphic experiences of his preparatory Grades. He
could not run away from the conditions placed before him; he could not
hide himself from actualities, he must face them with what courage he
had, and grapple with them until they were solved. The Egyptian Ini
tiation was a stern, merciless procedure. Once entered upon, the Path
led forward, there was no turning back. To go forward was to call up
on every resource of strength, endurance, understanding, hope, faith,
and courage. If these did not meet the test, destruction was the only
alternative. Naturally, such a procedure shook the very roots of one’s
being. Facing these issues in utter loneliness, defenseless and with
out hope of withdrawal, only one thing could carry the neophyte safely
thru; and that was the raising of consciousness above conditions, and
the up-surge of Will. God said ”1 AM!” The candidate must feel e re
flection of that Will to Be. He must discover in the depths of his own
consciousness a Power above all other Powers, without which hope is
lost. And out of these ordeals of Initiation, vivid and terrible, the
Candidate discovered that Voice Within, he found Himself in establish
ing Will. To none but those who had proven their fortitude, their
control and ability, could the Power of Magic be safely given. As it
was then, so it is now also.
While to-day the Candidate may not pass through the

horrors of an initiation in the dark caves beneath an Egyptian Temple,
he faces conditions and trials no less stern. By what right, in view
of the conditions which Candidates have passed thru since time began,
has the neophyte the authority to ask for a simple, easy, pleasant and
quick Path in this present day? The Egyptian Initiate had no misunder
standing as to the severity of the trials awaiting him. He understood
and voluntarily accepted those conditions. The Ritual of Initiation,
the Ceremony itself is meaningless without the Realization of Will
which must be born within the consciousness of the Candidate out of
experience and that alone. The Initiation of the Egyptian Mysteries
was in fact, a concentrated Evolutionary process.
He met these tests upon the material plane in an organ

ized process of self-proving. Today, such rigid ordeals would be
banned, even tho practical. But the fundamental requirements are still
the same. Courage and strength must be proven, or Mastery of Life is
not acquired. This applies to the mystic as well as to the magician.
The mystic masters Life by being able to translate all mundane experi
ence into spiritual terms and treat those conditions from the spiritual
level. But he too learns to arrive at this perfect equanimity only
when his talents have been proven many, many times. Sometimes one
frets because these tests appear -- he fails to relate actual conditions
with the crucible of Divine testing. Because he is not in a subter
ranean cave, because his experiences are not identical v/ith those of
the Egyptian neophyte, he sometimes fails to recognize the fact that it
is all to the same purpose. The mode of testing is unimportant, but
the result of testing is all-important I Methods progress and change
with the times, but human nature is still in the process of ’’becoming”
and man must yet prove himself,
It is still true that upon the purity of self, strength

depends. And the chief purity is the purity of thought. The evil
thought form is the enemy of strength, it saps moral vitality from
Within, being the insidious agent of the Baser Planes. Now there are
those who seek to flee from the impure thought form — to cast it out
when and if it emerges from the depths of the Qliphoth. But if this
Thought Form were ensouled upon the physical plane, would the neophyte
not then be faced with a condition similar to that of the ordeal of
the Egyptian candidate? The ordeal, in fact, from which he could not
run away? Is fleeing from such tests, then, the true way to overcome
them? We think not. When strength is attacked in the subtle regions
of thought, casting out the idea is similar to avoiding the issue. If
one lacks strength and Understanding, this may be the best temporary
measure. But in that case, the Form will re-appear and in one’s weak
est moments, to recur again and again until it is either successful in
influencing the life, or until it is completely overpowered.
And if it is not cast out, how then is it overpowered?

In the.same manner that a dangerous reptile is rendered harmless. Its
venom is extracted, or, in other words, its impurities are transmuted
to higher form and it is made pure. Thru mental vision, or imagina
tion, it is robbed of its harmful qualities, it is established in the
World of God in which all is pure. It is faced and overcome by the
power of Will. The idea is wrapped in the garment of Truth, its ties
with the Loxver Planes are cut, and it is helped to rise up out of the
mire and become a reflection of Light and celestial radiance. It then
becomes a source of strength, rather than a source of weakness.
Together with Strength, Courage is also needed to travel

the Path. And Courage rests upon Faith. When the Candidate knows, not
with the objective consciousness alone, but with the whole being, that
he is At One with God, and that his actions are in harmony with God’s,
then his faith lends the courage of God, and his strength is invincible.
In every-day terms, Character is the basis of all Attainment. Charac
ter that has been proven by the tests of life, Character that observes
all things with justice. Character that expresses the god-self rather
than the man-self. There is no life without opportunities to improve
Character — you know an axiom of commerce is that business never
stands still, it is either advancing or decreasing. That is simply the
revision of an old occult principle, that the Path is always one of
activity — it reaches from below to above, and that those upon it are
ever either descending or ascending. Every situation offers the oppor
tunity to rise above it, or sink below it. Remember that during the
next few weeks, and observe how often the opportunities, of Initiation
are being presented to you under the guide of daily events.

Beloved Companion:
— THE SEPHIROTH —
In subsequent Lessons we are going to give you a com

plete and detailed explanation of the ten Sephiroth, so that you will
have a more thorough and vital understanding of the significance of
each one.
This is a comprehensive task, and in order to cover the
field correctly, there precedes each discussion, a table or outline, in
which the principal characteristics and correspondences of that partic
ular Sephira are set forth. This outline is followed by a discussion
of the salient points brought out.
Therefore, in order that the divisions of the outline

may be understood and their significance fully appreciated, we preface
our analysis of the Sephiroth with this lesson in which the meaning of
the correspondences to be given is explained. Study well the interpre
tation of each correspondence, so that you will be able to use this
information constructively.
There is a number attached to each correspondence, and

these will be assembled in the same order in each outline. When for
any particular Sephiroth, it is necessary to add to or omit any corres
pondence, the original sequence of numbers will not be dis-arranged^ in
other words, Number One, in every outline will represent the Title,
Number Four will always represent the Position on the Tree, etc.
(NOTE: There has been a recent tendency to alter the

associations of the Sephiroth. We present the ancient system of the
Caballah, which we feel can hardly be revised or changed without loss
of much of its original value. If time proves the value of any of the
minor changes which have been advanced in recent years, we shall then,
and only then, feel at liberty to revise the present material.)
CORRESPONDENCE ONE — Title
The ’’Title” of a Sephira is simply the name by which it

is known. As stated in a previous lesson, the spelling of the
Sephirothic names varies due to the fact that they are translations
from the Hebrew and there exists no true correspondence in the English
alphabet for many of the sounds represented by the Hebrew letters. The
Name is followed by a descriptive Title, as, for instance, ’’Malkuth,
the Kingdom”. This latter refers to the translation of the Hebrew, and
gives one a key to the chief characteristic of that sphere.
CORRESPONDENCE TWO — Sub-Titles
Down through the years various associated Titles have

been applied to the Sephiroth^ these are given under the heading "Sub-
Titles”. They express certain limited ideas relative to the Centers,
and most of them are Hebrew in origin. They will serve as clues to
minor correspondences, and help to further expand the meaning of each
Sphere.
CORRESPONDENCE THREE -- God-Name

This correspondence is concerned with the association of
each Sephira with its counter-part in the World of Atziloth. For the
latter is the World of the Ten God-Names. These represent ten qual
ities of the Logos, the Sxipreme Being. Therefore, each Sephira re
flects a particular god-force, which is represented by a God-Name. It
is, in other words, the title of its spiritual potency or power. For
each Sephira has its spiritual aspect and its lesser aspects as well.
CORRESPONDENCE FOUR — Position on Tree
This correspondence simply refers to the location of the

Sephira. No doubt, the positions are already well known to you. As
you can realize, the position of a Sephira is important, for it is the
key to the cooperating forces working thru and in that Sephira. Much
is represented, therefore, by simply looking at the Tree, and observing
that Kether is at the head, and Malkuth at the foot of the central
column, with Tiphareth in the center. From this alone, a great Truth
is derived, and one can understand that it is necessary to aspire to
Tiphareth and receive from the vibrations of that Center, the purer
influx of Power which descends from Kether.
CORRESPONDENCE FIVE — Comments from the Sepher Yetzirah
Attached to the Sepher Yetzirah is an added treatise

concerning the ”32 Paths of Wisdom” in which à brief descriptive para
graph is given for each Path. These are divided into first, the Trans
cendental Decad; second, the Perfect Decad; third, the Holy and Adverse
Heptad; and fourth, the Constant Dodecad.
We shall quote for you from the Transcendental Decad of
the Knut Stenring translation of the Sepher Yetzirah. This material is
descriptive of the first ten Paths, or, that is to say, the ten
Sephiroth. (in the old Rabbinical works, the ten Senhiroth were called
"Paths”.)
CORRESPONDENCE SIX — Archangel
Just as the God-Name relates the Sephiroth with the

World of Atziloth, the Archangels relate the Centers with the World of
Briah. This latter is the World of Archangels. Their potency is like
wise represented in each Sephira, and is known by the title of that
particular Archangel.
CORRESPONDENCE SEVEN,— Angel
Once again we relate the Sephiroth with the Worlds, and

in this Correspondence, thru the Angel, we present the relationship
with the World of Yetzirah, which, as you know, is the World of the
Angelic "Choirs” or "Hosts".
CORRESPONDENCE EIGHT — Hindu Chakra
Chakra, in the Hindu systems may mean many things.

Literally, it is translated "Wheel" or "Disc". Actually in the use
made of this term in the Brotherhood Lessons, it refers to the centers
of sensitivity within the human body. These centers collect and trans
mit etheric force which is utilized in the development of occult cog
nition. We list them in this information upon the Sephiroth just to
demonstrate that certain fundamental Truths connect all Teachings and
all Traditions. Thus, the qualities represented by the Chakras given,
are similar in nature to the characteristics of the Sephiroth with
which they are associated. ' We wish you to adopt this method of relat
ing similar ideas and facts, in building them around the Tree, so that
at all times it will serve as the guide to a deeper and more profound
understanding of life and Truth.
CORRESPONDENCE NINE - - Magical Image
It is necessary for many individuals to retain a mental

picture of the Sephiroth in their minds if they are to memorize and
completely understand all that each Sephira represents. A picture
helps them to focus their ideas. The Magician uses this principle in
building up his ’'Magical Image". In other words, he creates in his
imagination a figure, a scene, or an object, and literally feels and
sees all the qualities he wishes, represented in that imagined figure.
He ensouls it, in other words, with his own ideas, until it gradually
seems to respond with a life and independence of its own.
Therefore, there are certain time-honored "Images" asso
ciated with the Sephiroth, and we list them for you in the outlines so
that you may have the advantage of the symbolism each presents. They
are excellent for meditation purposes, perhaps more efficacious than
self-created Images, for they have the advantage of having been used
for many years by others and are more or less established as independ
ent Thought Forms. If you find it difficult to concentrate upon the
abstract qualities of the Centers, no doubt you will be aided by
focussing your attention upon the definite forms which the Magical Im
ages suggest.
CORRESPONDENCE TEN — Macrocosmic Correspondence
As you know, the Macrocosm is the pattern or archetype

upon which the Microcosm is built. It is the boundless Universe, of
which man is simply a reflection. This Universe is conceived of as
having bodily parts, similar to those of the earth-man, and each
Sephira has a part in the functioning of that archetypal Form.
CORRESPONDENCE ELEVEN — Microcosmic Correspondence
The Microcosm is the "little Universe", that is, man.

Therefore, in this item in your outline, the association of the
Sephiroth and the physical organs of man is given. This correspondence
will assist you in associating the qualities of the Tree with the prin
ciples of Healing.
CORRESPONDENCE TWELVE — Tarot Card
Naturally, this Correspondence is self-explanatory.
CORRESPONDENCE THIRTEEN — Associated Symbols
Many of the Centers have certain characteristic symbols

associated with them, and when this is true, they are listed under the
heading of this particular point.
CORRESPONDENCE FOURTEEN -- Astrological Sign
Self-explanatory.
Study the foregoing explanations carefully. When your

next Lesson arrives, compare the outline given with the previous com
ments, and ascertain whether or not you understand each and every point
brought out.
The further you go in the study of the Tree, the more

you will realize that the Correspondences assist one in two ways —
First, thru relating the Centers of the Tree with familiar conditions
and qualities, one is led to a better appreciation of abstract matters.
Secondly, thru the knowledge thus.gained, one is given the opportunity
to discover new meanings in old and familiar Truths. To discover that
something you have known for a long time, is actually connected with
something else you have known for an equally long time is like finding
the lost piece to an important puzzle. All of the conditions of life
fit together in a beautiful and perfect pattern when one knows how to
assemble the dis-associated parts.
In this, the Tree is of invaluable assistance. We have

given you a scant outline of fourteen parts — it would be impossible
to place upon the Tree, in a series of lessons, all of the attributes
rightly belonging there. We give you, however, this guide, that you
may be led to enlarge your conception of Truth, and live more and more
each day within the Balance and Equilibrium which the Tree represents.
All of the knowledge of the World can find adequate

representation there. And so as we embark upon another stage in the
study of the Western Traditions, think upon these things, and let
yourself become more closely attuned with the supernal qualities which
this perfect Tree symbolizes.

Beloved Companion:
— THE SEPHIROTH —
(Kether)
1. Title : *1Jl : Kether, "The Crown".
2. Sub-Titles : The Most High. The Vast Countenance. Existence of Ex

istences. Ancient of Ancients. Ancient of Days. The Point within
the Circle. Macroprosopus. The Long Face. The Primordial Point.
The Demi Urge.
3. God-Name: Eheih, "I Am!"
4. Position on Tree: Head of the center column.
5. Comments of the Sepher Yetzirah: "The first Path is called the

Mystical Intelligence... the Admirable Intelligence, the Supreme
Crown. It is the light which imparts understanding of the be
ginning which is without beginning, and this also is the First
Splendour. No created being can attain its essence."
6. Archangel: Metatron.
7. Order of Angels: Chaioth Ha Kadosh, that is, the Cherubim, the Holy
Living Creatures.
8. Hindu Chakra: Sahasrãra (over the head).
9. Magical Image: The profile of the Great Face, displaying the features
of the bearded King.
10. Macrocosmic Correspondence: The Cranium of the Divine Body.
11. Microcosmic Correspondence: The Cranium of Man.

12. Tarot Cards: The Four Aces (Ace of Wands, Basis of the Power of Fire.
(Ace of Swords, " 1! ii
Power of Air.
(Ace of Cups, " 11 B
Power of Water
(Ace of Pentacles," 11 11
Power of Earth
13. Associate Signs: Queen Colour: Brilliant White
Jewel: Diamond
14. Astrological Sign: The sphere of Primum Mobile.
In order to fix the meaning of the above Correspondences

in mind, we suggest that you return to Lecture 180 and review the ex
planatory material contained therein. You will find that each of the
above topics is fully described under the proper heading.
Lecture 181 - Page z
The significant position of Kether yields a hint of its
esoteric meaning. It is situated at the head of the central column,
being the uppermost Sephira of the Tree. In this location, it is the
link between the Tree and the three Worlds of Negativity, which rise
into the limitless distance of Cosmic Space. Ain, Ain Soph, and Ain
Soph Aur lie beyond Kether, and it partakes, more than any other
Sephira, of their abstract, intangible character. All that is beyond
Kether is Unmanifest -- but in Kether the first urge toward manifesta
tion is observed. About the Three Veils we can hope to know nothing in
this life, but of Kether we can aspire to grasp a faint conception of
its general nature. We cannot anticipate too much, however, for this,
’’The Most High” is beyond the comprehension of finite mind. But at
least we can recognize its importance and existence, even if we cannot
appreciate its whole significance.
As is said in a previous Lecture, the Sephiroth are not

places, not things, the closest single-word definition possible is to
call them "qualities'1. And the supremacy of one quality over another,
and their relationship to each other are represented in the glyph of
the Tree. From the position of this, the first Sephira, then, one
would rightly expect it to represent the highest qualities, those attri
butes, in fact, which we deem god-like; so we must stretch our imagina
tion far beyond the physical to approach the vast beginning of all the
Universe; for Kether is of the region without form. It is pure Being.
It is the Eheih of the Old Testament, the "I Am!" Abstract Deity, ex
isting only as the Will to be, the focus of consciousness which echoes
in utter darkness.
Kether represents Divine Will before manifestation is

organized, before consciousness assumes the dual form of the two oppo
sites. It is complete, unified and whole. It is the original One.
Inasmuch as there is nothing in everyday life which duplicates all that
Kether is, in order to grasp some small appreciation of this sphere, we
must imagine the great Void, formless and wltnout activity, yet with
the whole Power of the Cosmos locked up within it. We may think of it
as a blinding, scintillating Light, the supernal force and beginning
out of which all existence came. There is no separation in it, no pat
tern to follow, for it is the creator of all separation and patterns
without itself being dissolved, or changed.
Hebrews 1:10 indicates the nature of Kether: "And Thou,

Lord, in the beginning hast laid the foundation of the earth; and the
heavens are the works of thine hands: They shall perish; but thou re-
mainest; and they all shall wax old as doth a garment; And as a vesture
shalt thou fold them up, and they shall be changed; but thou art the
same, and thy years shall not fail." And again, in the Jexts of Taoism
a reflection of the great Unknown is given: "The Tao cannot be heard;
what can be heard is not It. The Tao cannot be seen; what can be seen
is not It. The Tao cannot be expressed in words; what can be expressed
in words is not It. Do we know the Formless which gives form to form?
In the same way the Tao does not admit of being named." Other Sephiroth
will indicate the various attributes of God, but Kether simply reflects
the Power that functions thru God.
Now the correspondences given in these Lectures help one

to appreciate the character of a Sephira because they do not define
that Sephira. woes that seem to be a contradictory statement? It is
not — these Correspondences suggest certain qualities which we recog
nize. From the known, they lead us by gradual steps to the unknown.
Each Correspondence, by being explicit in its own department, becomes
as a color upon the palette of the artist. And we, from the selection
of colors given, assemble the whole and build up our own individual
conception of what each Center of the Tree represents. When we are in
contact with the Higher Vibrations, our hand is guided in building
this picture correctly along the tracks in space which lead to Truth
and Actuality.
For instance, the first Correspondence tells us that

Kether is titled "The Crown". The 10th Correspondence relates it with
the Cranium of the Macrocosmic Man — Now a Crown is placed upon the
head, is it not? It is a symbol of Kingship, of Power, it is the sign
of high office. The Cranium is the skull — it does not think, but it
contains the brain, protecting and forming it. Now, to go one step
further; the Crown denotes the authority, the spiritual Omnipotence of
Kether, while its being associated with the Cranium, tells one that
this authority shall be in a conditioning capacity, controlling, yet
not active in manifestation. For just as the tender, delicate tissues
of the brain itself would be bruised and rendered useless without the
guarding covering of the skull, so would all Manifestation be disorgan
ized and dissipated into Space were it not for the motivating Power
resting in Kether. We cannot go beyond that Power any more than the
Brain can exist outside the skull.
One turns his thoughts back to the time when "prehis

toric" animals roamed the earth...but Time was, even then, old. We go
back further to that period when the Earth was a whirling mass df
formless gas and pungent vapor; no "life" then, but even vapor must
issue from a source. We turn back the pages of still other countless
aeons, until we reach a time when the Earth was notî What existed
then? Void? Space? Nothingness? No, there existed an Urge, a pull
toward manifestation which resulted in the swirling vortex of force
which was the beginning of Earth. But before the Urge was the restraint
of latent Power. The Will, the "I Am!" And this is Kether. It is the
intense center of Power before it has taken direction toward manifesting
in either one manner or another.
It is not quite correct to refer to this Sephira as one
of "non-existence" as is done in certain Eastern Teachings. For it is
vital in its restrained power, it is Dynamic Force held in readiness
for demonstration in the remaining Sephiroth.
One of the Sub-titles of Kether is "The Point Within the

Circle". If we call the Universe the Circle, we see immediately that
all. life depends upon Kether. For no circle can exist without a cen
ter, in fact, a circle is limitation set around a point. The point is,
therefore, primary and first — Kether.

Beloved Companion:
— THE BEAST - 666 —

’’«..And he causeth all, the small and the great, and
the rich and the poor, and the free and the bond, that
there be given them a mark on their right hand, or
upon their forehead: and that no man should be able
to buy or sell, save he that hath the mark, even the
name of the beast or the number of his name. Here is
wisdom. He that hath understanding, let him count
the number of the beast; for it is the number of a man;
and his number is Six hundred and sixty and six.”
— Rev. 13
The subject of the ’’Beast” in Revelation, has been a

source of comment and discussion for centuries. More prophecies and
interpretations have been provoked by the fore-going passage than from
perhaps any other group of verses in the Bible.
The esoteric sciences also, have paid heed to these

words, for, while not generally understood, they have, nevertheless, a
seed of Truth and illumination in them, as well as a warning and a
prophecy vital to the illumination of the Seeker.
In order to recapture the basic meaning, it is necessary

that we return to the science of Gematria and analyze the Beast from
the standpoint of numbers. Obviously, this was intended, for the key
to such analysis is given in the words ”...his number is Six hundred
and sixty and six...” Perhaps you wonder why all the mystery and in
volved symbology is necessary, why not a direct statement of fact,
clear and free of complexing side-issues? Because gisdom is strength,
strength means power, and it is part of the Universal Plan that none
shall exercise Divine Power who have not proven themselves capable of
utilizing and controlling that Power. And so until one possesses the
Key to Knowledge, Wisdom does not yield its secrets.
Aside from this, there were other political reasons why

certain Truths could not be discussed and revealed — this has ever
been so... Specifically, the Beast could have meant Nero, for his name
reduced by Gematria to its Hebrew numbers, totals to 666; Neron Qaiser,
N-R-U-N Q-S-R, or 50-200-6-50 plus 100-60-200 totalling 666. Obvious
ly, open reference could not be made to so great a potentate.
But there are deeper meanings also attached; ’’...And he

spake as a dragon...” Here is a" reference to the Dragon Serpent, the
’’Theli Nachash” —
Tau Lamed Yod )

400 30 10 : : J
zI Total:
Nun Che th Shin 1 798, 24, or 6
50 8 300 : : ;>
Now, in this instance, the Dragon is a reflection of
Evil or negativity, destruction. For we read in the 12th Chapter of

Revelation that there was seen a great red dragon in heaven, with seven
heads and ten horns. ’’And his tail draweth the third part of the stars
of heaven, and did cast them to the earth..." Evidently this harks
back to a great upheave! in the Cosmos, when the Power of Balance did
extinguish the light and motion of great Stars and made great Suns vast
dead bodies. These conditions were left within the sub-conscious memory
of the race of humans, to find expression in the gods of darkness, as
for instance, Osiris, who, although a Deity, was consigned to the lower
regions, so that modern Mythology is in doubt as to whether Osiris was
a God or a Devil. Baldur, the Norwegian God, was slain, and many
others, too numerous to mention, suffered oblivion and were bereft of
power and Light. One of the Hebrew names for the sun was "Svrt", or by
Gematria:
Samech Vau Resh Tau
60 6 200 400 Total, 666
Hence we find hidden Cosmological secrets revealed in

the story of the Beast. This is strengthened by the first Book of the
Bible, Genesis, indeed by the first word itself. We have been taught
in former lessons that the first word is "Brashith" which is to say,
"In the beginning." Nov "Rash" is the Hebrew word .for "beginning" which
being numbered by Gematria harks again to the fatal "6":
Resh Aleph Shin

200 1 300 Total 501 or 6
This leads us to perceive two interwoven truths: you

will remember that Genesis remarks: "In the beginning God created the
heavens and the earth. And the earth was waste and void;" What is
"waste" — emptiness? No, certainly not, the very fact that waste and
void are mentioned refers to a pre-solar era which must have created
such waste which was subsequently organized into the stresses and forma
tions of the solar system. All things have a source, even Suns and
Planets. God does not create out of nothingness. What could such
"waste" have been but the resulting chaos of some previous condition....
a "fallen" star perhaps? Genesis does not say that the earth was
created out- of nothing, but that it was waste and void. Void of life,
void of control and cohesion. It was the chaos of unbalanced force,
which was systematized a.nd ordained manifest by the Will of the Logos
Who Instilled the Power of His mind into it, and gave it functioning
ability.
Secondly, this occurrence of "6" in the first word also
points out the fact thab the force of negativity has existed since the
beginning. Out of negativity, the Logos formed the world, but perfect
balance, in the reformation of the individuals of the world is still in
the process of "becoming". The Creation is still in process, perfection
has not yet been attained.
As we have previously seen, the Name "Elohim" represents
the sacred relationship reposing in the number "pi", that is, 3,1415.
By multiplying the diameter of a circle by "pi", or 3.1415, the circum
ference is attained. Pi then establishes the outer rim, it defines and
embraces space, and can be said to represent the God-head, Pi and the
Beast, 3.1415 and 666 are ever at war with one another, they conflict
and seek to establish a balance of Power.
The ecclesiastical mitre bears the title inscription

"VIVARIUS FILII DEI", that is to say, "Vicarius Son of God". By
Gematria as follows, this yields once more;
Vau Yod Caph Aleph Resh Yod Shin)
Vicarius: 6 10 20 1 200 10 400 ) - 647
Yod Lamed Yod )

Filii: 10 30 10 j-5
Daleth Yod )
Dei: 4 10 ) - 14
Total - 666
How are we to accept this, the number of the Beast upon

the crown of high spiritual office? Whether these words were placed
there purposely with an understanding of their Gematric significance,
or whether the Invisible Guiding Power so arranged the selection, we
know not. But the relationship exists, perhaps as a warning to the
wise, perhaps as a basis of instruction to the Illuminated.
It may be a warning that no man of mortal blood can

actually become the "Vicar of the Son of God". That none may attain
ordination from so high a Power. It may mean that the Church, operat
ing under such a Vicarious Power thru false understanding, cannot reach
the spiritual, heights which are its avowed aspiration. It may also
mean that regardless of the Mundane Power and reverence accorded the
ecclesiastical heads, they are, nevertheless, ever lower in station and
authority than the true Son of God.
Now Vau, as you have learned, is the sixth letter of the
Hebrew alphabet, its numerical value is Six, with Osiris its god. Yet,
it is the" correspondent of the Sephira Tiphareth, and its planet is the
Sun. Its magical Power is a combination of the two opposite condi
tions, as stated inthe Liber 777, the "Vision of Harmony of Things, and
also the Mysteries of the Crucifixion". How strange these two combina
tions; the evil, in other words, which brought about the transition of
the Nazarene is closely woven into the very Sephira which is His
station upon the Tree! We can carry this still further -- the letter
Shin ■which is also considered the Letter of the Christ is formed of
three letters Vau — 666! Does this mean that the Nazarene was a false
prophet, the Beast of Revelation? No, it refers rather to those who
came after, the false leaders who .take, upon themselves Divine Names,
who set themselves up as gods and ordained Sons of God — in them you
will inevitably find’ the sign and the number of the beast. However,
when Shin is placed in the midst.of the Holy Name of God, in the
Tetragrammaton, I H V H, becomes I H S V H, then it is changed from
"Jehovah" to "Jehoshua" and the stigma of 666 vanishes. This is the
true and the Holy Christ, of which there is only one.
Looking at the symbolism of the Beast from ’a more per

sonal standpoint, we can perceive that it is representative also of the
Beast in every man. Just as the great Suns of the past were fallen so
must the glory of the Beast be cast out of a man’s nature. The Person
ality will conquer the Individuality, the Higher Self, the Lower. And
the latter with all of its deceits and false charms shall be vanquish
ed, just as the negativity of the Universe shall finally be conquered
and stabilized.
’’And I saw the beast, and the Kings of the earth, and
their armies, gathered together to make war against
him that sat upon the horse, and against his army.'
And the beast was taken, and with him the false prophet
that wrought the signs in his sight, wherewith he de
ceived them that hath received the mark of the beast
and them that worshipped his images they two were
cast alive into the lake of fire that burneth with
brimstone....”
Meditate well upon these revelations, for they are the

key to greater Light and Understanding.
We have, for this lesson, departed from the discussion

of the Sephiroth, in order to touch upon other and important matters.
In preparation for the next discussion which will continue the descrip
tion of Kether, review the Outline set forth in Lesson 181, and its
explanation in 180. This will prepare you to follow the coming lessons
with greater enjoyment and wider benefit.
Truth is within ourselves; it takes no rise

From outward things, whate’er you may believe.
There is an inmost centre in us all,
Where truth abides in fulness; and around,
Wall upon wall, the gross flesh hems it in,
This perfect, clear perception — which is truth,
A baffling and perverting carnal mesh
Blinds it, and makes all error; and to KNOW,
Rather consists in opening out a -way
Whence the imprisoned splendor may escape,
Than in effecting entry for a light
Supposed to be without. Watch narrowly
The demonstration of a truth, its birth,
And you trace back the effluence to its spring
And source within us; where broods radiance vast,
To be elicited ray by ray.
— Robert Browning
’’Paracelsus”

Beloved Companion:
— KETHER, Cont’d. —
There exists for each Kingdom or Plane of Manifestation
a primary form. Matter, that is the material plane, is no doubt
primarily electric. There exists also an association between the four
elemental conditions of Earth, Air, Fire and Water, and the four con
ditions of the material level, solids, gases, liquids and the Etheric
or Lower Astral. Now there exists also a relationship between the
four Elemental Kingdoms and the Four Worlds of the Tree; Atziloth,
being related to fire; Briah being related to air; Yetzirah being
related to water, and Assiah to earth. In other words Atziloth is
pure spirit; Briah the archetypal mind; Yetzirah the astral conscious
ness and Assiah the mundane world, with its two aspects, Higher and
Lower.
The God Names, as explained in lecture 180, are related

with the Yforld of Atziloth, and it is for this reason that the cere
monies of higher Magic and Angelic Evocation are started with the
enunciation of the God Name of that particular Sephira. This assures
the operator of coming into contact with the Higher Spiritual Forces
of Atziloth, in harmony with the God Force of that particular Spiritual
Sphere. This is one of the very definite differences between the
practices of Black and White Magic, as the former make, of course, no
supplication to the Higher Powers, whereas the latter depends entirely
upon Logoidal Force.
The highest and primary God Name is, of course, that

associated with the first Sephira, Kether. In other words, Eheieh.
Now when Deity is invoked under the Name of Eheieh the operator lifts
the plane of manifestation for his phenomena to this Plane of Pure
Being, Eternal, Unchanging, without attribute or activity, that Plane
in fact which underlies and maintains all else. Being the highest of
the Centers of God Force, it is likewise the most difficult to appre
ciate, to say nothing of being the most difficult to demonstrate. This
is the Sphere of Pure Energy, for energy derived from any other source
is always of a secondary nature. Inasmuch as the Magician seeks to
manifest the highest and most powerful Spiritual Energy, he naturally
works toward the manifestation of the qualities of Kether.
Just as we understand the true nature of an individual

only thru knowing something of that person’s background and environ
ment, so do we understand Kether only when we can appreciate the
source of limitless power lying above and beyond Kether in the three
Veils. This is the primal source of all Power, and when energy, as
we hrve said before, is contacted in any other form it is either a
transposition of the Ketherian Force, or it is simply borrowed from
some other secondary base. Clearly this is but robbing Peter to pay
Paul, and we find that proof of this fact is provided in the Magical
and Psychic Operations of uninstructed and over-zealous enthusiasts.
VJhat they gain in Magical Power can be traced definitely to a loss in
some other power, factor or source in their normal lives. The worker,
however, who keeps in mind the Primal Source of all Power, and lifts
his consciousness to the Plane of Pure Spirit, does not suffer this
difficulty, for he is contacting that Source of Vivification which is

unlimited. He thus is not borrowing his power, but is drawing from
B the Unmanifest a new manifestation of Power, not only for his own
benefit and advantage, but for the similar advantage of the Universe
as a whole.
Immediately this gives rise in your mind to the question

of the ability of one to contact the Pure Force of Kether. We have
taught that Kether is unattainable - this is true - it is beyond the
consciousness of the physical brain, but nevertheless there is a defi
nite connection between the qualities of Kether, (as well as those of
the other two Supernals, Chokmah and Binah) and the Spiritual Con
sciousness of man, for without the balanced manifestation of Kether
even physical consciousness itself would not be possible. Higher Mag
ical Practice is operative upon the Spiritual Plane, and therefore
has within range of its manifestation the possibility of at least a
reflected contact with the World of Atziloth.
There have been those who wonder why it is that the

Brotherhood favors certain methods of development or schools of thought,
and negates others. Especially is this true during these modern times,
when there have sprung up so many Schools of Telepathy, Mind Science,
and Auto-Suggestion. We have been asked, when these methods produced
results, what objection could we possibly have to many of them. You
can find the basis of our judgment when you analyze the source of their
power. Are they simply using a method that does no more than transpose
force from one vehicle of consciousness to another, robbing the Mental
or Physical Planes to pay the Psychic Plane, as it were, or are they
contacting the Source of unlimited Power in Atziloth? It is lamentable
that there are so many Schools of so-called ’’Mental Science” who are
totally unaware of the need for Spiritual Attunement. Because the
operator who follows that type of a method has no understanding of the
Celestial Sphere, he runs the risk of creating Astral Contacts and
building up mental thought forms that are entirely at variance with the
Archetypal Form, or the God-Man. Just as an open cut may be the chan
nel thru which a germ of disease is introduced into the physical body,
so may untrained Astral and Mental Manifestations be a channel thru
which unnatural monsters and' hybrids are introduced into the body of
the Celestial Man. Hence, following the Divine Plan of Nature, just
as the body immediately resists the disease germ, so does the body of
the Celestial Man seek to cast out the unwanted Astral Manifestation.
This is the reason why so many untrained Seekers, who have had what
appears to be extraordinary results in their work, suffer a loss of
mind and physical health.
So we can understand, therefore, why Kether in Atziloth

is so important a position, why Kether is in fact a practical focus
of attention, even though we can never hope to fully understand it,
nor utilize its entire influence. Vie can understand too, that if we
are given the opportunity to invoke the Divine God Name of Eheieh it
will be with an increasing appreciation of the brilliance, illumination
and radiance of that unequalled sphere.
It is not fitting that the Occultist should focus his

attention on anything less than the highest. He retains, therefore, a
recognition of the importance of the Supernal Triad ever in mind. The

very association of ideas that this affords adds to the mental and
spiritual stature of the individual, helping him to partake with
increasing efficacy of the qualities of that highest of the Planes.
Someone has said that we never become the master of the

Physical Plane nor of the Astral Plane until we cease entirely concern
ing ourselves about these levels, and their importance. Wen that
stage of development has been attained mastership of the lower levels
automatically follows. Such an operator is not concerned about the
form of material manifestation, as his faith in the Spiritual Realms
is such that he understands all is ordained and At-One with Logoidal
Consciousness. After all, this is the real key to all Magical Mani
festation. Remember that the Seeker and the Operator lives and works
not to transform the Universe, but to understand the Universe, This
great system of Worlds and Planets is perfect, and becomes so in
actuality in our own lives and consciousness when we have succeeded in
rising shove the limitations with which mundane existence is set about.
”1 come that they might have Light, and that they might have it more
abundantly.”
-
-- FEAR OF GOD —
Beloved Companion:
Coincidental with our technical study of Kether on the

Tree, let us consider something of the purely spiritual aspects of
God.
The Hebrew gives us a key to the meaning of Religion

in the two terms used to refer to Religion in the Hebrew Scriptures.
The first is Yirath Elohim, which is to say ’’the Fear of God” and
Daath Elohim or "Knowledge or Consciousness of God”. Religion and
Occult study should include both of these aspects. In primitive man
the fear of God may have had a harmful effect, but in our understand
ing of the fear of God there is something of a stimulation of moral
consciousness that is very wholesome to the Race at large. The Scrip
tures have further said that fear is the beginning of Wisdom; 'which Is
true when we consider that the candidate must hate evil, fearing to
yield to it because of a knowledge of the suffering which evil precip
itates. Fear of God is the instinctive reaction of the Soul, whereas
the knowledge of God is the moral reaction that follows logical reason
ing and intellectual acceptance of God’s precepts.
Vie see these two aspects of Religious Thought manifested

upon the Tree in the opposition of the two columns, the Column of
Severity for instance, coerces an obedience to Cosmic Law thru fear
and a respect for the Poxver of God. Whereas the Pillar of Mercy headed
by Chokmah or Misdomi invites the investigation of Cosmic Principles
and enforces their obedience thru individual ratification.
Again and again we find the aspect of Fear emphasized;

in the 34th Psalm, for instance, "The Angel of the Lord encampeth
round about them that fear Him and delivereth them." And in the 103rd
Psalm, "Like as a Father pitieth his children, so the Lord pitieth
them that fear Him. The Mercy of the Lord is from everlasting to
everlasting, upon them that fear Him and His righteousness until
children's children.” And in the 1st chapter of.Proverbs, "The fear
of the Lord is the beginning of Knowledge; but fools despise Wisdom
and instruction. ” And in the 8th chapter of Proverbs, ’’The fear of
the Lord is to hate evil; pride and arrogancy and the evil way and
the ’forward mouth do I hate." And in Eccl. IP, "Let us hear the con
clusion of the whole matter; fear God and keep His commandments; for
this is the whole duty of man.”
In other words the Kingdom of God will be manifest upon

the Earth even though it must be maintained in balance thru governing
man by fear. The man of little development and little understanding,
fears God with a superstitious fear, an apprehension of vengence and
destruction. But the intelligent and instructed man fears God with
an understanding reverence, for he perceives in God the Ketherian
Power which is beyond the control of man, and is pure strength. Vie
must recognize the fact therefore, that the Fear of God is the primary
response to Logoidal Power that man observes. Primitive man may know
nothing of love, but he certainly understands what he considers God
like in an attitude of fear. So with Fear as the first stimulus to
moral integrity re can understand that it plays an important part in

Spiritual development upon every Plane. The quality and nature of
that fear varies with the stage of development manifest by the
individual.
There is a psychological basis for this, the basic fear

which is instinctive in man, and has been since the beginning of time,
immediately establishes the importance of God in relationship to Man.
For the very basis of fear is a recognition of a Superior Power; so
with fear as the first bond between God and Man, when the latter
passes the Nadir of Involutionary progress, it is the stepping-stone
which leads to respect, then to reverence, then to belief, and finally
to the highest aspect of this association, which is Divine Love.
It was not a fear of God that prompted the sacrifices

of the martyrs, for instance, but it was the highly developed regard
for God expressed in their love which defied even the destruction of
the physical vehicle. A commandment such as ’’Thou shalt love the
Lord, Thy God with all thy heart, with all thy Soul, and vrith all thy
might”, obviously can be manifest only by one who is capable of appre
ciating the nature of that command, and what it includes. Mark re
minds us of this in the words "Thou shalt love the Lord thy God, with
all thy heart and with all thy Soul and with all thy mind, and with
all thy strength; this is the first commandment, and the second is
namely this, thou shalt love thy neighbor as thy self, there is none
other commandment greater than these.” • Unlike fear, Divine Love is
an attribute of God Himself, as specified in the 3rd chapter of
John, "God so loved the V-orld, that He gave His only begotten Son,
that whosoever believeth in Him should not perish, but have everlast
ing life." And Paul in his letter to the Galatians the 5th chapter,
points out the quality of Divine Love definitely in the words "The
fruit of the Spirit is Love, joy, peace, long-suffering, gentleness,
goodness and faith." John goes further when he says that no man has
seen God at any time, but he continues, saying that God is Love, and
that Love finds its reflection in Human Consciousness, which is just
another way of saying that the Divine Love which is in Human nature
is a reflection of God Himself. And it is furthermore written, "For
Love is strong as Death; the flashes thereof are flashes of fire, a
very flame of the Lord. Many waters cannot quench that Love, neither
can the floods drown it."
It is this glowing attachment that illuminates the

candidate, making his travelling of the Pathway a thing of marvelous
beauty, courage and strength. It is this and the balancing between
Love and reverential Fear that helps the individual to draw near to
Daath and thus view Kether thru the veil of Knowledge.
In our consideration of Kether we must not lose sight

of the fact that there are two qualities to be remembered. First of
all, there is God’s relationship with Man, and then there is Man’s
relationship with God. In one sense of the word, God is the Elohim
and in another, the Divine Father, depending upon which viewpoint is
being regarded at that particular tine.
The Hebrews have two different terms which mean Revela

tion. One is Gilluy Shekinah, which is to say the "Manifestation of

Divine Presence." And the other is, "Torah min hashaoayim" which is
to say, "thelaw as emanating from God." Now there is a subtle mute
Truth underlying these two classifications, it is simply the fact that
man could know nothing at all about God, or the Logoidal Conscious
ness, unless God so willed it. VTe have said it is impossible for man
to know God, and that it is impossible for man to comprehend Kether,
but while Divine Consciousness keeps these inner and complete
manifestations of His power secret, He nevertheless offers to man a
secondary reflection of Himself which can be approached thru the two
channels of, as we have said before, Fear and Love.
Nov just as man progresses from the Fear of God to the

Love of God, thru gradual stages of development, so does his ability
to perceive the nature of God change imperceptibly stage by stage as
his progress continues, so that from the time in Evolution when
instruction is given by revelation, man’s consciousness gradually
develops until instruction comes to him thru inspiration. In the
first, God is the primary Operator in the distribution of YJisdom, He
teaches by demonstration and proof, but in the latter process, which
is, after all, the "awakening process" the God in the Individual is
stimulated, and he draws the Truths of the Cosmos from within himself.
This is the beginning of independence.

Beloved Companion:
— KETHER, Cont'd. —
The Magical Image of the God-Name of Kether is, of
course, the bearded King in profile. In this picturization, the right
side of the face is visible, but not the left. For it is written that
man may not know God, therefore even in the Magical Image only a par
tial view is possible. One aspect of God, the essence of His Power,
will forever remain hidden. Just as the Moon presents only one face
to the earth, with the other turned to outer space, so does Logoidal
consciousness present only one aspect to human consciousness, with the
opposite aspect turned outward to Cosmic Space. This is the Vast
Countenance, the Ancient of Ancients, the most Holy. It is the King
because Kether conditions all things.
The Archangel Metatron represents Kether in the World of

Briah. He was said to be the teacher of Moses. This explains why and
how the Divine Light of Kether can be transmitted to man, for in most
instances it passes thru the modifying form of an intermediary.
In the World of Yetzirah, Kether is represented by the

Chaioth Ha Kadosh, the Cherubim or Holy Living Creatures. These are
the angels of Kether, and recall the Vision of Ezekiel: ’’and the glory
of Jehovah mounted up from the cherub and stood over the threshold of
the housej and the house was filled with the cloud, and the court was
full of the brightness of Jehovah’s glory. And the sound of the wings
of the cherubim was heard even to the outer court, as the voice of God
Almighty when he speaketh...."
As far as the world of Assiah is concerned, this is rep

resented in the four Tarot Cards thru the relationship between the
Aces and the four Elements. This suggests to us that the Elements have
their source in Kether, and if this active connection exists, then, the
Elementals are not the devils that various teachings consider them.
They have a function and a divine place in the cosmological scheme.
The conception of the Archangels, Angels and Elementals

is a confusing one to orthodox Christianity. While they may acknowl
edge the Archangels and the Angels, they do not understand their func
tion nor their relationship with the Cosmos and with life as a whole.
Elements are either completely ignored, regarded as imaginative, or
disparaged as demons. There is little explanation offered regarding
the creation of the Cosmos, and the "believer" is left to accept the
idea that the great Architect of the Universe was also the laborer who
builded it. But the Candidate in the Western Traditions knows that
the active building of the Cosmos was divided among Powers and workers
This is an especially important fact to the magician, for when he
follows the Right Hand Path he becomes one of these workers even tho
upon a lower scale of manifestation. Many magical ceremonies invoke
the presence of the Archangels but this is not to be regarded as a
commanding of the services of the Archangel, for these Beings cannot
be dominated by the Will of Man. ’"hen their purposes are suited to
the desires and capabilities of the candidate, then their help may be
requested and is received. Inasmuch as the Archangel is more directly
affiliated with Kether, his duties in the Universe may not suffer
interference. But when the Candidate is operating upon the Right Hand
Path, his activities should coincide with the intentions and purposes
of the Cosmos and should be of that nature which operates harmoniously
with the predetermination of the Archangel, Indeed, for the Candidate
to bring himself to a like viewpoint with the Archangel, is part of
the purification process of Initiation.
The relationship between the Macrocosmic correspondence

and the Microcosmic correspondence is obvious, "as above, so below”.
Therefore, just as there is in the Divine Man a correspondence with
the human man, so is ther'e in human consciousness that which is repre
sentative of the Ke.therian qualities. It is known by various’ terms,
such as the Divine Spark, the opening of the Thousand-Petalled-Lotus,
occult cognition, etc. But it is always indicative of the same qual
ities of Supernal Consciousness indwelling the human awareness. Invis
ible upon the plane of form, it nevertheless has existence upon the
higher levels.
There is definite testimony of imperishable Truth offer

ed in that word ”invisible” — it alludes to the fact that Kether is
unmanifest upon the physical plane in actual form, therefore, those
who aspire to operate in the highest realms of thought, especially in
the World of Briah and in the World of Atziloth must be prepared to
relinquish the physical completely. You are not, for instance, con
vinced of the reality of any theatrical plot unless the actors in that
drama put .their entire souls into their work. Neither can you be con
vinced of nor manifest the qualities of the Inner Planes unless these
qualities are permitted to permeate your consciousness, bringing about
a distinct change and rejuvenation of them. Now7 as Kether does not
function upon the material level, it follows as a logical deduction
that operation upon that level is reserved until freedom from earth
chains and bonds has been earned. The Hindu calls this raising of con
sciousness to Kether the entering into the Nirvanic state. This is not
the Nothingness nor the annihilation that many interpret this condition
to be, but it is the negation of terrestrial concerns, it is the
negation of all that which normally constitutes the focus of the sub
conscious and objective conscious minds. If we are to proceed into a
world that is a complete change from the physical, we naturally feel
that such a change would be the annihilation of all that we have known
before. While it may be the ending of the familiar, it is a resurrec
tion into the unfamiliar but deified world.
Such is the final destiny of man, it is the prospect

that will beckon for many stages yet far beyond us in the future. And
unless the straight Path is adhered to, this goal is not attained. Not
only must the mystic then, comply with the regulations of the Right-
Hand Path, but he must over-rule the temptations of the Left-Hand Way.
Chaos accompanies Harmony, side by side, just as a treacherous river
may flow beside the straight highway. This evil Path awaits all who
turn from the Way of Right, either by accident or intent; the struggles
of the Right-Hand Path answer the question why the series of incarna
tions in the physical body are necessary. Por mundane existence offers
the opportunity to crystallize experience thru the formation of charac
ter which is built up by combating the practical obstacles of daily
existence. The limitations of form are necessary in the molding of the
Jigher Consciousnessj just as the cast is necessary in molding the
shape of an iron statuette. Should the mold be removed too soon, or
be broken in the process of handling, the definite contour of the image
is impaired, the iron either flows back into its molten State or if it
has partially hardened, becomes only a mis-shapen monstrosity. Thus
it is that one sees occasionally, mystics and occultists who have
voluntarily cast away the molding and restricting limitations of dis
cipline and character before their novitiate was accomplished. They
return either to their original state of Cosmic ignorance, or they
atrophy as fanatics or mis-guided charlatans.
The greater characters are those who have been developed

and hardened in the limitations of form and life for many incarnations.
Their spiritual stature has been well-designed, it has been developed
by the master hand of experience, motivated by the inspired guidance
of the Masters and the focussing of consciousness upon the highest
qualities of the God-head. Great masterpieces of the artists palette
as well as great masterpieces of life are those which have been pro
duced by the skilled technique of master artisans — Time and the over
coming of one obstacle after another have gone into the preparation of
that masterpiece and its strength and beauty have been tried by every
test, its perfection has been analyzed and criticised until every shade
of the imperfect has been obliterated. We perceive the result of this
growth in the character of, for instance, the Nazarene. His conscious
ness was molded in the limitations of life and emerged as the beauteous
awakened awareness of the Avatar and Guide.
Inasmuch as Kether represents the highest of the

Sephiroth, it characterizes the quality of attainment or success. Abso
lute attainment is a rare thing, it is the result of active, positive
intention. Much of mundane opportunity is lost thru inactive inten
tion. Man has a tendency to procrastinate over-long, to refrain from
doing what he senses he is capable of accomplishing. He feels himself
many times in attunement with the Cosmos, he senses the ability to be
come "at-One” with the Higher Self, but is content to put off until
tomorrow the activity, the good deed, the encouragement, the study and
the discipline that would lead him to a fulfillment of that intention.
Kether is the sublime accomplishment, it is intention fulfilled. Remem
ber in the Cosmos there is an absolute justice which cannot and does
not manifest upon the material plane. This absolute justice recognizes
only works, not ambitions or goals. It is that form of justice we
might call "merciless” as seen thru the clouded vision of our. mundane
world. Notice that Kether is poised above the columns of Severity
and Mercy on the Tree; it is beyond persuasion, in other words, it is
pure Cosmic verity.
It behooves the Candidate to become an active and opera

tive Occultist, not merely a passive observer.

Beloved Companions
— THE KABALAH, Westcott --
There is work to be done this week, I am sure, in fixing

up the little card index system, and time must be taken also for the
Meditation which you are to conceive for yourself and practice.
So this week’s talk will be in the nature of a History

of the Caballah which forms such an important part of our studies.
We will quote the direct words of an outstanding authority — William
Wynn Westcott, from his work "The Kabalah":
"It must be confessed that the origin of the Kabalah is

lost in the mists of antiquity; no one can demonstrate who was its
author, or who were its earliest teachers. Considerable evidence may
be adduced to show that its roots pass back to the Hebrew Rabbis who
flourished at the time of the Second Temple about the year 515 B.C. Of
its existence before that time I know' of no proofs.
"It has been suggested that the captivity of the Jews

in Babylon led to the formation of this philosophy by the effect of
Chaldean lore and dogma acting on Jewish tradition. No doubt in the
earliest stages of its existence the teaching was entirely oral, hence
the name QBLH from QBL to receive, and it became varied by the minds
thru which it filtered in its course; there is no proof that any part
of it was written for centuries after. It has been kept curiously dis
tinct both from the Exoteric Pentateuchal Mosaic books, and from the
ever-growing Commentaries upon them, the Mishna and Gemara, which form
the Talmud. This seems to have grown up in Hebrew Theology without
combining with the recondite doctrines of the Kabalah. In a similar
manner we see in India that the Upanishads, an Esoteric series of
treatises, grew up alongside the Brahmanas and the Puranas, which are
Exoteric instructions designed for the use of the masses of the people.
"With regard to the oldest Kabalistic books still ex

tant, a controversy has raged among modern critics, who deny the
asserted era of each -work, and try to show that the assumed author is
the only person who could not have written each one in question. But
these critics show the utmost divergence of opinion the moment it be
comes necessary to fix on a date or art author; so much more easy is
destructive criticism than the acquirement of real knowledge.
"Let us make a short note of the chief of the old

Kabalistic treatises.
"The 'Sepher Yetzirah’ or ’Book of Formation ’ is the

oldest treatise; it is attributed by legend to Abraham the Patriarch.
This work explains a most curious philosophical scheme of Creation,
drawing a parallel between the origin of the world, the sun, the plan
ets, the elements, seasons, man and the twenty-two letters of the He
brew Alphabet; dividing them into a Triad, a Heptad and a Dodecad:
three mother letters, A, M, and SH are referred to primeval Air, Water
and Fire; seven double letters are referred to the planets and the
sevenfold division of time, etc.; and the twelve simple letters are
referred to the months, zodiacal signs and human organs. Modern criti
cism tends to the conclusion that the existing ancient versions were
compiled about A.D. 200. The ’Sepher Yetzirah’ is mentioned in the
Taimuds, both of Jerusalem and of Babylon; it was written in the Neo-
Hebraic language, like the Mishna.
’’The ’Zohar’ or ’Sohar’ spelled in Hebrew ZHR or ZUHR

’The Book of Splendour’ or of ’Light’, is a collection of many separate
treatises on the Deity, Angels, Souls and Cosmogony. Its authorship
is described to Rabbi Simon ben Jochai, who lived A.D. 160; he was
persecuted and driven to live in a cave by Lucius Aurelius Verus, co
regent with the Emperor Marcus Aurelius Antoninus. Some considerable
portion of the work may have been arranged by him from the oral tradi
tions of his time: but other parts have certainly been added by other
hands at intervals up to the time when it was first published as a
whole by Rabbi Moses de Leon, of Guadalajara in Spain, circa 1290. From
that time its history is known; printed Editions have been issued in
Mantua, 1558, Cremona, 1560, and Lublin, 1623; these are the three
famous Codices of ’The Zohar’ in the Hebrew language. For those who
do not read Hebrew the only practical means of studying the Zohar are
the partial translation into Latin of Baron Knorr von Rosenroth, pub
lished in 1684 under the title of ’Kabbala Denudate'; and the English
edition of three treatises - ’Siphra Dtzenioutha’ or ’Book of Conceal
ed Mystery’; ’Ha Idra Rabba’, ’Greater Assembly’; and ’Ha Idra Suta’,
’Lesser Assembly’, translated by S. L. MacGregor Mathers....
’’Other famous Kabalistic treatises are: — ’The Commen

tary on the Ten Sephiroth’, by Rabbi Azariel ben Menachem, 1200 A. D.
’The Alphabet’ of Rabbi Akiba; ’The Gate of Heaven’; the ’Book of
Enoch’; ’Pardes Rimmonim, or Garden of Pomegranates’; ’A treatise on
the Emanations’; ’Otz ha Chiim, or The Tree of Life’, of Chajim Vital;
•Rashith ha Galgulim, or Revolutions of Souls” of Isaac de Loria; and
especially the writings of the famous Spanish Jew, Ibn Gebirol, who
died A.D. 1070, and was also called Avicebron, his great works are
’’The fountain of life’ and ’The Crown of the Kingdom.’
’’The teaching of the Kabalah has been considered to be

grouped into several schools, each of which was for a time famous. I
may mention: — The School of Gerona, 1190 to 1210, of Rabbi Isaac the
Blind, Rabbis Azariel and Ezra, and Moses Nachmanides. The School of
Segovia of Rabbis Jacob, Abulafia (died 1305), Shem Tob (died 1332),
and Isaac of Akko. The School of Rabbi Isaac ben Abraham Ibn Latif
about 1390. The School of Abulafia (died 1292) and Joseph Gikatilla
(died 1300); also the Schools of ’Zoharists’ of Rabbis Moses de Leon
(died 1305), Menahem di Recanti (died 1350), Isaac Loria (died 1572)
and Chajim Vital, who died in 1620. A very famous German Kabalist was
John Reuchlin or Capnio, and he wrote two great works, the ’De Verbo
Mirifico’, and ’De arte Cabalistica.’
’In the main there were two tendencies among the Kaba-
lists: the one set devoted themselves entirely to the doctrinal and
dogmatic branch: the other to the practical and wonder-working aspect.
’’The greatest of the wonder-working Rabbis were Isaac

Loria, also called Ari; and Sabatai Zevi, who curiously enough became
.ecture 186 - Page 3
a Mahommedan. Both of these departments of Occult Rabbinic Lore have
their living representatives, chiefly scattered individuals; very
rarely groups of initiates are found. In Central Europe, parts of
Russia, Austria and Poland there are even now Jews, known as V.’onder-
working Rabbis, who can do strange things they attribute to the Kabalah,
and things very difficult to explain have been seen at the hands of
students of Kabalistic rites and talismans.
’’The Rabbinic Commentaries, many series deep, overlaying

each other, which now exist in connection with the old treatises form
such a mass of Kabalistic lore as to make it an almost impossible task
to grasp them; probably no Christian nor Jew in this country can say
whet doctrines are not still laid up in some of the old manuscript
works.
’’The Dogmatic or Theoretical Kabalah indicates philoso

phical conceptions respecting the Deity, Angels and beings more spir
itual than man; the human Soul and its several aspects or parts; con
cerning pre-existence and re-incarnation and the several worlds or
planes of existence.
’’The Practical Kabalah attempts a mystical and allegori

cal interpretation of the Old Testament, studying each phrase, word and
letter; it teaches the connection between letters and numbers and the
modes of their inter-relation; the principles of Gematria, Notaricon,
and Temura; the formation and uses of the divine and angelic names as
Amulets; the formation of Magic Squares; and a vast fund of allied
curious lore, which subsequently formed the basis of Mediaeval Magic.
’’For those who do not wish to read any1 Kabalistic work

as a whole, but rather to glean a general view of this philosophy,
there are now three standard works; two are in English; one by Dr. C.
Ginsburg, 1865, a formal and concise resume of the doctrines; the
other, an excellent book, ’The Doctrine and Literature of the Kabalah’,
by Arthur E. Waite, 1902; and one in French byAdloph Franck 1889,
which is more discursive and gives fewer details.”
Now in our next talk we will discuss something of the

difference between the Indian and Hebrew Systems, the points of one
which do not touch the other.

Beloved Companion:
POSITIVE MYSTICISM
The pupil in Occult Science is given so much Instruction
and is warned so often of the danger in Magical practice that sometimes
he feels that he is obliged to accept the Path of pure Mysticism, be
lieving it to be negative, easy and free of every obstacle. It is
necessary, therefore, that we learn to regard Mysticism in the light
of its Occult interpretation.
Of course if we are contrasting the two we would say

that Mysticism is negative and Magic positive, but there must be a cer
tain assertive quality about Mysticism if its methods are to be entire
ly successful. Because it is the Path of Love and Service rather than
the Path of Action, this very vibration may be emphasized beyond pro
portion manifesting thereby a condition of unbalance. We cannot abide
entirely upon the Left Hand Pillar of the Tree any more than we can
live entirely within the vibrations of the Right Hand Pillar. There
fore, the Pathway of Mysticism,if its negative qualities and none
other, are manifested, can be a Path of disappointment and frustration.
As a practical illustration search your memory for ex

amples of those who have followed the religious path of development,
becoming thereby utterly dependent upon prayer for guidance and being
bereft of personal independence. The danger of Mysticism is that
Individual initiative is lost when the Candidate leans too heavily upon
the guidance and love aspect of the Master.
Inasmuch as we have made a thorough study of both path

ways we stand in a position to recommend a helpful balance between the
two. There is a great deal more of instruction regarding Mysticism
than Magic. The Spiritual life is familiar to many persons who have
never come into contact with active Occult instruction but no signif
icance is attached to the magical aspect of devotion until one has had
the advantage of technical training in Occult Law and Practice. That
is why a great deal of emphasis is placed upon the subject of Magic in
the Brotherhood’s higher lessons.
The method of Mysticism is one in which combat and dis

cord are avoided. All is sought to reach adjustment thru harmony. The
Pathway of the Magician is directly opposite to this. Inasmuch as the
Magician seeks personal Mastership he recognizes as any Ruler does that
conflict is to be expected. He develops himself, therefore, in defen
sive and protective measures, he makes sure of his assertions and con
clusions and when he is sure he is right he does not hesitate to assert
a positive attitude toward that which may be in question.
If we refer these two extremes of attitudes to the Tarot

Cards, we are reminded of the Zero Card, entitled ’’The Fool”, picturing
the young man walking forward with his head raised to the Heavens and
his feet approaching the precipice. The Card of the Magician, on the
other hand, is one of an adept who has mastered the use of the magical
tools which are before him. on the table. Now there is a great deal of
significance in the comparison of these two cards, both their virtues
and their vices are clearly suggested. The magician is in danger of

losing contact with his higher self by becoming too self-assertives
while the Mystic in his complete absorption in the Higher Self runs the
risk of losing a practical contact with material plane life.
The Mystic is the Believer and the Magician is the

Manifester. Now belief without practical manifestation is devoid of
virtue just as manifestation without higher guidance is also without
permanent benefit. Somewhere between these two, therefore, the student
should strike a happy, balance. He should be lead by spirit but he-
should not fail to demonstrate thru the practical magical knowledge and
instruments at his disposal.
His Mystical experiences, his Visions, his raising of

consciousness, can all be checked by magical means. He need not be
deceived by the illusions of the Astral Plane if he will take the pre
caution of using the correct formulas in assuring himself that the
contacts he manifests are genuine and as represented to him. Passive
acceptance of all that appears upon the Inner planes, can be their un
doing for there are ever those who delight in confounding the negative
soul and take upon themselves the appearances of the higher ones on
the Inner Planes and appear to the uncautious Mystic as great Masters,
Teachers and Inner Plane Entities.
These passive ones when they place their entire faith in

such deceiving appearances are not only rudely shaken when the true
nature of these deceivers is revealed, but they often are driven to the
point of losing faith in themselves and in the Pathway of Truth as a
whole and indeed it is by such deceit and practices of this nature that
the Evil ones achieve their purpose in confusing the disciples of the
Master and in shaking their belief. Even the Nazarene, Himself, en
dured the temptation in the Wilderness and the Candidate cannot expect
entire freedom from tests of this nature. He must not become irration
al on the subject of advice given in the Scriptures, ’’The fruits of
the Spirit are peace, love, joy, long suffering, gentleness, goodness,
faith, meekness and temperance.” These are virtues of the highest
order but if they are not balanced virtues they become as a loadstone
around the neck of the Candidate dragging him downward into a sea of
negative darkness.
The Magician is ever alert, he realizes that temptation

abounds about him for he knows from experience the existence of the
evil spirits. They are not something vague to him but he is ever on
his guard against them and is diligent in frustrating their aims. It
is this diligence that the Mystic can use to advantage. Too often he
is given to resting upon his accomplishments, believing that once his
faith has been declared, he is beyond further examination. Inadver
tently, therefore, he does yield himself to the powers of the Left Hand
Path who in their insidious way set about that process which undermines
his confidence in God and his belief in himself. I
We can understand, therefore, that the Magician is not

as likely to fall into this Pit as the Mystic. He is ever on the field
of action and has all the advantages of the athlete over the book-worm.
He is active in a healthy combat of wits and intelligence, thus keeping
himself keenly awake to circumstances, mindful of changing conditions

--and eager for the opportunity to manifest his increasing power and
understanding.
The subtle forces of the negative plane of earth and the
world of the Qlipphoth urge this misguided one into a state of passive
non-resistance to circumstances. His development lags, at first per
haps he is not aware of the fact that a negative attitude has dominated
him. He feels a glow of divine inspiration within him and fails to
notice that he is avoiding issues that come up in his daily life and
failing to face the facts. His problems and difficulties, he refers
to the Master, perhaps, and then forgets them, feeling thereby a cer
tain sense of mental peace.
However, after such a procedure of neglect has continued

over a long period of time he begins to notice a certain dissatisfaction
within himself. His problems no longer seem to be solved as they were
formerly. He prays but seems to have no answering handclasp from the
Master. He is quickly discouraged. Life seems a hopeless chaos, when
actually it is only his own understanding he has permitted to become
confused and clouded. Such a one has not used his faith as a channel
for climbing to higher accomplishment, but too early in his development
he has sought to use it as a rod upon which to lean. Mentally and
spiritually he rests. He is filled with the desire to ’’get away from
things”, to flee from actualities, to set himself off from the world,
thinking in that way to sot himself also away from temptation and
difficulty.
When these tendencies begin to develop they should act

as a warning in the consciousness of the Seeker. Let him be reminded
of the experiences of the Nazarene — His Life was a crowded one, He
had time for every one,an opportunity to not only prepare himself for
service but for active service as well. Remember that it was He, this
same Nazarene, who washed the feet of ’the disciples, who stood upon
the steps of the Temple and flayed the money-changers. He knew what
positive action was and as deep as his spiritual devotion and as
exalted as His illumination is proven to be, He was, nevertheless, a
Man of action, of decision, purpose, and accomplishment.

BACKGROUND OF THE CABALLAH —

Beloved Companion:
So many are interested in the historical background of the

Caballah, that it has been suggested that we include here a few further
excerpts from William Westcott’s treatise upon the subject. You will
recall that portion of his "Kabalah" that was included in Lecture 186.*
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; Reincar
nation 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 gross
ness that is absent from the true Kabalah; such are the theories of the
debasement of men into animal forms; and of men to be re-born as women,
as a punishment for earthly sins in a previous life.
It must be remembered that many points of. doctrine are limited

to the teachings of but a few Rabbis; and that the differences between
the earliest and latest doctrines on a given point are sometimes very
great, as is shown by a comparison of the Books of the Rabbis of differ
ent eras and schools. An attentive study of some of these old mystical
Hebrew books discloses the existence of intentional "blinds”, which
appear to have been introduced to confine certain dogmas to certain
students fitted to receive them, and to preserve them from promiscuous
distribution and so from misuse by the ignorant or vicious.
Two or three centuries have now passed since any notable

addition to the body of Kabalistic doctrine has been made, but before
that time a long succession of commentaries had been produced, all
tending to illustrate or extend the philosophical scheme.
As already said, when the Kabalah first took shape as a con

crete whole and a philosophic system, may remain for ever an unknown
datum, but if we regard it, as I believe is correct, as the Esotericism
of the religion of the Hebrews, the foundation dogmas are doubtless
almost as old as the first promulgation of the main principles of the
worship of Jehovah.
I cannot now attempt any glance at the contentions of some

doubting scholars, who question whether the story of the Twelve Tribes
is a historic fact, or whether there ever were a Moses, or even a King
Solomon. It is sufficient for the present purpose that the Jewish
nation had the Jehovistic theology and a system of priestly caste, and a
coherent doctrine, at the time of the Second Temple when Gyrus, Sover
eign of all Asia, 536 B.C., holding the Jews in captivity, permitted
certain of them to return to Jerusalem for the express purpose of re-es
tablishing the Hebrew mode of worship which had been forcibly interfere^
with by Nebuchadnezzar in 587 B.C.
After this return to Jerusalem it was that Ezra and Nehemiah,

circa 450 B.C., edited and compiled the Old Testament of the Hebrews, or
according to those who deny the Mosaic authorship and the Solomonic
regime, it was then that they wrote the Pentateuch.
The renewed worship maintained until 320 B.C,, when Jerusalem

was captured by Ptolemy Soter, who, however, did not destroy the foun
dations of the Jewish religion; indeed his successor, Ptolemy Philadel-
phus, caused the Hebrew scriptures to be revised and translated into
Greek by Seventy-two scholars, about 277 B.C.; this has been known for
centuries as the Septuagint version of the Old Testament.
Further Jewish troubles followed, however, and Jerusalem was

again taken and pillaged by Antiochus in 170 B.C. Then followed the
long wars of the Maccabees; subsequently the Romans dominated Judea,
then quarrelling with the Jews the city was taken by Pompey, and not
long after was again plundered by the Roman general Crassus in 54 B.C.
Yet the Jewish religion was preserved, and we find the religious feasts
and festivals all in progress at the time of Jesus; yet once more in
A.D. 70, was the Holy City taken, plundered and burnt, and that by
Titus, who became Emperor of the Romans in A.D. 79.
Through all these vicissitudes, the Hebrew Old Testament sur

vived, yet must almost unavoidably have had many alterations and addi
tions made to its several treatises; the more Esoteric doctrines which
were handed down along the line of the priestly caste, and not incor
porated with the Torah offered to the people, may no doubt have been
repeatedly varied by the influences of contending teachers.
Soon after this period was framed the first series of glosses
and commentaries on the Old Testament books, which have come down to
our times. Of these the earliest are the volume called the ’’Targum of
Onkelos” on ’’The Law”, written about A.D. 100, and that of Jonathan ben
Uzziel on ”The Prophets.”
X
About A.D. 141 there first came into note the now famous
treatise written by the Rabbis of Judah, called "Mishna,” and this form
ed the basis of those vast compilations of Hebrew doctrine calleed the
"Talmud”, of which there are two extant forms, one compiled at Babylon -
the most notable, and the other associated with Jerusalem. To the
original "Mishna” the Rabbis added further commentaries named ”Gemara."
From this time the literature of Judaism grew apace, and there was a
constant succession of notable Hebrew Rabbis who published religious
treatises, until at least A.D. 1500. The two Taimuds were first printed
at Venice in 1520 and 1523 respectively.
The Old Testament books were the guiding light through the
ages of the Jews, but the learned Rabbis were not satisfied with them
alone, and they supplemented them by two parallel series of works of
literature; the one, Talmudic, being commentaries based upon Thirteen
Rules of Argument delivered by Moses to illustrate the Old Testament,
and supply material for teaching the populace; and the other a long
series of treatises of a more abstruse character, designed to illustrate
their Secret Doctrines and Esoteric views. The Sepher Yetzirah, and
the Zohar or Book of Splendour represent the kernel of that oral in
struction which the Rabbis of the olden times prided themselves upon
possessing, and which they have even claimed as being "The Secret Know
ledge" which God gave to Moses for the use of the priests themselves,
in contradistinction to the Written Lav; intended for the masses of the
people.
One of the principal conceptions of the Kabalah is that spir
itual wisdom is attained by Thirty-two Paths, typified by the Ten num
bers and the Twenty-two letters; these Ten again being symbols of the
Divine Emanations, the Sephiroth, the Holy Voices chanting at the
Crystal Sea, the Great Sea, the Mother Supernal, Binah; and of the
Twenty-two occult forces of the Nature of the Universe symbolised by
the Three primary Elements, the Seven Planets, and the Twelve Zodiacal
influences of the heavens, which tincture human concerns through the
path of our Sun in its annual course. I have given the names and defi
nitions of the Thirty-two Paths at the end of my Edition of the "Sepher
Yetzirah."
Now to show the close connection between the Kabalah and or
thodox Judaism, we find the Rabbis cataloguing the Books of the Old
Testament into a series of Twenty-two (the letters) works to be read
for the culture of spiritual life; this Twenty-two they obtained from
the Thirty-nine books of the O.T, Canon, by collecting the twelve minor
prophets into one treatise; Ruth they added to Judges; Ezra to Nehemiah;
while the two books each of Samuel, Kings, and Chronicles, they called
one each. The Canon of Thirty-nine works was fixed in the time of Ezra.
Returning to the books which illustrate the Kabalah, whatever

may be the authenticity of their alleged origins, it cannot be denied
that those ancient volumes, Sepher Yetzirah and Zohar, contain a system
of spiritual philosophy of clear design, deep intuition and far-reaching
cosmologie suggestions; that are well worthy of the honour of receiving
a special name and of founding a theological body of doctrine — The
Kabalah.
The bulwark and main foundation of the public Hebrew religion
has always been the Pentateuch, five treatises attributed to Moses,which
proclaim the Laws of Jehovah given to his chosen people. The Old Testa
ment beginning with these five books is further continued by historic
books, by poetical teachings and by prophetic works, but many portions
are marked by materialistic characteristics and a lack of spiritual
rectitude which the books of a Great Religion might be expected to dis
play, and they even offend our present standard of moral life.
The Mosaic Law, eminently valuable for many purposes to a

small nation 3,000 years ago, and containing many regulations of a type
showing great attention to sanitary matters, is yet marred by the appli
cation of penalties of gross cruelty and harsh treatment of erring
mortals, which are hardly compatible with our modern views of what might
have emanated from God the personal Creator of this Universe with its
million worlds; and the almost entire absence of any reference to a
life after death for human beings shows a materialism which needed a
nevz Revelation by Jesus, whose life has earned the title of "Christ."

Beloved Companion:
— THE SEPHIROTH --
(Chokmah)
1. Title : TTTT tD ; Chokmah, "Wisdom".

2. Sub-Titles : Abba. The Supernal Father. The Great Father. Uni
versal Wisdom. The Son. The Word.
3. God-Name : Jehovah, "Essence of Being".
4. Position on Tree: Head of right-hand column.
5. Comments of Sepher Yetzirah: "The second path is called the Illum

inating Intelligence. It is the Crown of Creation and the splen
dour of the Supreme Unity, to which it is most near in proximity.
It is exalted above every head, and is distinguished by Kabalists
as the Second Splendour."
6. Archangel: Ratziel, Archangel of Deity.
7. Order of Angels: Orphanim, Hierarchy of Cherubim, the "Wheels".
8. Hindu Chakra: Ajna (pineal gland.)
9. Magical Image: A male figure.
10. Macrocosmic Correspondence: Right Hemisphere of the Brain.
11. Microcosmic Correspondence: Left Hemisphere of the Brain.
12... Tarot Cards: The Four Twos (Two of Wands, Possessions.

(Two of Swords, Friendship.
(Two of Cups, Courtship and Marriage.
(Two of Pentacles, Pleasure.
Also, the 4 Kings, or the 4 Knights.
13. Associate Signs: Queen Colour: Grey
Jewel: Ruby
14. Astrological Sign: The Zodiac, or Uranus.
In God, the first living and active Cause there must be

recognized two principles which are vital and necessary to each other.
These may be termed, Motion and Stability, Liberty and Necessity, Love
and Justice, Wisdom and Understanding, or Mercy and Severity. In Kether
these are latent but as we proceed in our journey down the Tree we find
them expressed for the first time in the qualities of Chokmah and Binah.
Hence it is thru the working of forces from Binah and Chokmah that the
House of the Lord is built. Thru Wisdom with his Chokmah, God functions
in exact science.
So abstract,, however, are the principles of the three

Supernals of the First Triad that we cannot describe them in terms
other than symbolical, MacGregor Mathers uses a Mathematical symbology
which is quite significant — "how is number two to be found?.... By
reflection of itself, for although Zero be incapable of definition, One
is definable. And the effects of a definition is to form an Eidolon,
duplicate or image of the thing defined. Thus, then, we obtain a duad
composed of One and its reflection. Now, also, we have the commencement
of a vibration established, for the number One vibrates alternately
from changelessness to definition and back to changelessness." If we
wish to come closer to a definition, we can think of Kether as being
indicated by a single point. A point has position but no dimension.
Kether then is the One, that is, the point, any activity on the part of
the point leads to the establishment of a line, so the projection of
the point leads to the establishment of the line which is Chokmah, thus
we have the relationship between Chokmah and Kether. From the point to
the line God’s manifestation unfolds itself.
Nov/ we have said that in Kether exists a latency con

sisting of two qualities, of these Chokmah is the dynamic element of
existence. All existence must commence as a force. We learned in our
study of the Law of Impactation that all life follows the process of
arriving at a stage of equilibrium or balance then the upsetting of
that stability causes the continuance to a new stage of manifestation
wherein equilibrium and balance are established once more. This is the
very essence of life. So it is that the stability of Kether is dis
turbed, bringing forth the second emanation of the Tree, that is,
Chokmah, which is characterized by its intrinsic, dynamic, positive
power. Chokmah, then is a continuous force, vibration, activity; it is
not the receptacle or dwelling place of force such as in Binah, for
instance, but it is Power in Manifestation. It is a demanding force,
one that reaches beyond present limitations to future and higher accom
plishments, It is a driving, uncompensating, undisciplined, limitless,
dynamic electrical charge.
You will see that the God Name of Chokmah is Jehovah,

the "Essence of Being". It is furthermore titled Abba, the Supernal
Father. This is in regard to its relationship with Binah, which is
known as Aima, the Supernal Mother. In these two we have the Archetypal
positive and negative. The Supernal male and female potencies, in other
words, out of which the very fabric of the Universe itself is woven.
At first glance it may seem that the quality of Severity

as associated with Binah and the quality of Mercy with Chokmah is
contrary to fact, but when we analyze these two from the Esoteric Plane
we perceive that the secret of their identity lies within these
characteristic traits. As Chokmah is the stimulator, it is the develop
er of manifestation. It is the creator, the generator, the Father
Aspect. Binah, however, is the Limitor, that force which restricts in
the building of form. Restraining force in form is an act of severity
for it is also a Power of discipline. Thus the Primordial Father,
which is Chokmah, is the Giver of Life, whereas, the Primordial Mother
represented by Binah is the Giver of Death, for thru her the abstract
Power of the Father is transmitted into the darkness and limitation of
form. Death is birth and birth is transition. Cosmic Action, there

fore, operating between these two establishes life in the Universe.
Each is perfectly Polarized in the other and thus is established the
perfect rhythm of the Spheres, a rhythm that is reflected in human life
on every plane of consciousness. It is the constant change in tempera
ment in the human being, the success and failure of enterprise, the
reflection of love and hate in emotional temperament and the rise and
fall of great nations. All is vibration stimulated thru the equilibri-
zation of Chokmah and Binah. It is these two that are the Archetypal
forms of sexual distinction, being that balancing power which is for
ever alternating between negativity and activity.
All of the correspondencies of Chokmah substantiate this

fundamental idea.
It is significant that connecting Kether and Chokmah we

should find the eleventh Path designated by Aleph which is the primal
God letter of the Alphabet. These three represent the three primary
aspects of Deity. Kether, the Unmanifest, Chokmah the Universal Father,
and Aleph the personal Deity. Chokmah as the Root of Force is the
Primordial Fire which is reflected down the fifteenth Path to Tiphareth
where it is represented as the Sun.
Meditate deeply upon these correspondences of Chokmah,

permitting your consciousness to rise up the planes as it were, to
contemplate these great abstract forces and powers in the light of
Spirit. Remember that these are the forces that motivate the material
plane. These are the beginnings of existence, as well as the control-
ling, dominating impulses.
As an exercise in meditation it might be well for you to

set aside five minutes each day during the coming week, at which time
you will select one of the correspondences of Chokmah and meditate
upon it.
In the following lesson we shall continue with this sub

ject, going further into detail regarding the Esoteric Symbolism of
this center.

CHOKMAH - CONTINUED.
Beloved Companion:
Before starting the study of this particular lesson,

I suggest that you return to the outline given on page 1 of lecture
189. Review it once again in order to refresh your memory upon the
correspondences of Chokmah.
In discussing this center in the last lesson per

haps we dwelt so much upon the Phallic Symbolism of Chokmah that you
gained the impression that its symbolism is one of Polarity and nothing
else. This, however, is only one aspect of Chokmah’s significance.
Remember that inasmuch as Chokmah is wholly positive and Binah is
wholly negative they are the representations of a great power and
force. Of this force on the material plane, the differentiation of
sexes is only one part.
Thus, the study of Chokmah helns us to understand

the importance of polarity in the manifestations of all forms of life.
We were startled when Freudian Psychology taught a doctrine of Pan
sexualism because the average person thinks of Polarity in terms of
sex and nothing else. We, who are studying the Caballah, understand,
however, that this great power of the opposites manifests in all things.
Therefore, in a way other than he supposed Freud has presented the
correct theory of the impulses regulating and stimulating life.
Hence we must rise above the petty inconsequential

dogmas, taboos and conventions which in their unproportionate emphasis
of evil defeat their own purposes. We must learn to see the Divine
Power of the Logos in all things, counting nothing evil that is so
much a part of Him.
The. Power of Chokmah is represented in many familiar

forms around us; it is in the brilliant plumage of birds, in the pro
tective instinct of wild animals, it is the impulse that impelis man
to work that he may provide for his dependents, and it is likewise the
dynamic force which gives men vision that they may undertake dangerous
exploits and adventurous explorations. Whether we are searching in
abstract, mental or material issues, we find the virility and power
of Chokmah ever present. To these are applicable the titles of Chokmah
for they represent the Father aspects of the existence.
The color of Kether was brilliant white. The color

of Chokmah is grey and you will learn in a subsequent lesson that the
color of Binah is black. Here we see gradations of pure power descend
ing from Kether as represented by the cumulative density of the color
associations.
And now let us turn to the quotation from the
Sepher Yetzirah. As you will have observed, this is quite obscure in
its meaning, however, the title itself "The Illuminating Intelligence"
yields a key to the significance of this particular passage. Kether
is the "Mystical Intelligence", its power cannot be revealed or appre
hended. However, from the Primordial latency of Kether comes the
Illuminating Intelligence of Chokmah which characterizes the nature

of the entire Sephira. For Illumination is representative of Power
and force. Vie cannot have light unless there is energy expended and
thus the Illuminating Intelligence suggests the radiating, dynamic in
fluence of this Sephira. Vie can think of it, therefore, as the illu
minating, vivifying force on every plane.
Going further in the excerpts from the Sepher

Yetzirah, we see that Kether has been called ’’the splendor of the
Supreme Unity”. It is, therefore, typical of the glory and radiance
of initiation. Hence, those who have risen up the planes and contacted
divine intelligence reflect this quality of illumination in their
higher bodies.
The next sentence refers to Chokmah as being
"exalted above every head”. This would clearly distinguish it from the
lower Sephira which are closer to material plane manifestation. Chokmah
then must ever be identified with the abstractions of the Supernal
Triad. Actually it is a Power in the Cosmos rather than a direct mani
festation on the material plane. ♦
We cannot say, therefore, that the power of Chokmah

has been entirely absorbed in the creation of the Universe. It is
still a remote force external for the most part to material manifesta
tions. Going further we see that Chokmah has been called "the second
Splendour", hence this again unites it with the abstract power of
Kether, which is known as the "first Splendour". We may think of Kether
as being the source of light which Chokmah transforms into resplendent
Illumination. This connection with Kether causes us to return once
again to the Polarity aspect of Chokmah for it unites Kether and Chokmah
as emanations of force, rather than of form which is characterized by
Binah.
By no means are we to confuse the idea represented
by Chokmah and the numerous phallic cults, such as for instance, those
of the Greek Priapus. Such Phallic Gods as have been worshipped since
time began are but crude representation of Supernal Force. The Essence
of Life that motivates Chokmah, of course, has been responsible for the
impulse to worship some such god as Priapus but it does not follow’ that
Priapus and Chokmah are one and the same. Therefore the various ques
tionable cults that have arisen, are but a debasement of Chokmah's
spiritual force. In other words Priapus and Artemis, (Diana) Goddess
of fertility,' belong more to Yesod than to the Sphere of Chokmah. This
aspect of force and manifestation will be dealt with in more detail
when we study the characteristics of Yesod and those of Netzach, the
planetary corollary of which is Venus.
The Astrological association of Chokmah is the

Zodiac. This is understandable and elucidates the quality and signif
icance of the Zodiac for it enables us to think of the Zodiacal signs
as being the Illuminating powers which give radiance and character to
the Planets as they travel thru the Heavens. The Planet Uranus has
recently also been associated with Chokmah, which supports the conten
tion that the Abstract Power of the Planet Uranus cannot be understood
by man; at least in this age we have not yet approximated an under
standing of this particular planet and therefore are forced to speculate
upon its always sudden and unexpected manifestations. Its power is un
Ï
limited apparently, but its influence is usually unpredictable. To the
average Astrologer, Uranus is always a puzzling question, but to he who
is also a student of the Caballah it is easy to understand that with
Uranus associated with Chokmah its influence would be of so abstract a
nature as to defy analysis from the purely terrestrial plane. We can
understand Uranus and indeed Pluto also only in the higher senses of
consciousness.
Liber 777 associates the divine virtue of Devotion
to Chokmah. To Binah is assigned the virtue of Silence. Devotion is
active, positive in its nature. Silence on the other hand is mute,
receptive and passive. How eloquently these two bespeak the relative
qualities of the two eternal opposites.
It is, of course, impossible for practical purposes,

to contact the spheres of the three Supernal Sephiroth for man’s con
sciousness is not evolved to that point where this can be undertaken
without loss of the physical plane vehicle. To comprehend Kether, for
instance, one must be able to realize existence in its pure state, free
from all manifestation. ’To do this is to dwell upon annihilation and
from this trance-state there is no return to the physical level. When
one walks wholly and completely with God, so to speak, he loses Physical
plane identity. To comprehend, therefore, in meditation, the full
power of Chokmah, one must attune himself to pure vitality and dynamic
power. So great would be the positive charge of this concentration
that objective consciousness would be destroyed. However, only the
most advanced of adepts could appreciate the quality of Chokmah to such
an extent as to be in any way jeopardized by prolonged concentration on
this Sephira. '

-- BALANCE —
Beloved Companion:
For our subject tonight we have selected a topic that

is of major importance in Esoteric Occult Study. It is this principle
of Balance which is the primary Basis of all Caballistic Teaching. It
is also the fundamental Cosmic Law that explains much that is other
wise confusing in the Scriptures. It is the aim of life and when a per
fect balance has been established, it is then the realization of am
bition and desire in the Mundane existence.
Always this principle in one or another of its many

forms confronts us in the actualities of existence. Upon the Tree it
is the Equilibrium between Actives and Passives. It is the Harmony be
tween Positive and Negative; the opposition of Abba, the Father, and
Aima, the Mother; the relationship between Mercy and Severity. Observe
how eight Paths lead to Tiphareth, which in being the center of the Tree
is also the focus of balance. No other center of the Tree of Life is
in contact with so great a number of the Paths, hence it is symbolically
suggestive of its importance as a stabilizing principle in this great
science and teaching.
So let us analyze a few of the ideas suggested by this

great Cosmic Law and principle, for in so doing we will come to see how
our own incarnation and existence can be benefited thereby. As we have
said before, all life and all existence is made up of pairs of oppo
sites. Examples of this are to be found on each plane. Upon the material
it is found in the positive and negative of electricity, in action and
repose, in male and female qualities, in the opposition of day and
night. Upon the Astral it may be said to be represented as the differ
ence between the observer (or the Medium) and the Adept, one simply per
ceives what is transpiring upon the Astral, the other is arr active and
operative figure upon that plane. Upon the mental plane, you have the
dynamic and the passive phases of intelligence; upon the spiritual plane
you have the Occultist and the Mystic. These pure opposites are forever
in contrast, they are like the opposite arcs of a circle ever pulling
away from one another and yet paradoxically joined by an indisputable
affinity,
How will we best discover and understand the nature of
these opposites in their pure form? We may use the same manner of
judgment and criticism that one might use in analyzing the character and
nature of a child. Which of these two would you consider the best judge
of that child’s true character? The Mother who regards him with affec
tion and the bias of Love or the child’s playmate, who, having been
severely wronged by him regards him with hate and animosity. Neither of
these two would be adequate judges. There is a bias which neither can
truly overcome. But a third person, knowing something of the child’s
weaknesses as well as his good points — this third party could regard
that particular soul with an impartial attitude and naturally would be
able to render a more clearly defined criticism of the child’s nature.
In other words, this third party, this disinterested onlooker, as it
were, would regard the situation with complete balance, seeing it from
both sides.
Lecture 191 -> Page 2
This is illustrated in a very definite way, the matter
H of light and darkness. On a day in mid-summer when the sun’s ra

down upon city streets with unmitigated intensity, vision is aff
everything is brought out in such brilliance so that the eye cannot
distinguish between objects and one is ’’dazzled by the glare” — in the
same way, when one enters into a dark place the shadows so obscure the
surroundings that all appears to be blackness. It is only when light
is modified so that shadows give solidity to objects that we can see
clearly with the physical eye — then all that which is about us seems
to have volume, shape and substance, for then light and shadow are in
balance and we can see the comparative relationship between them.
This applies also to the abstract principles of Truth

such as Good and Evil. If one were entirely absorbed in one or the
other of these it would be impossible for him to ascertain the nature
of the vibration in which he existed, just the same as if one were sur
rounded by a blazing light he would be just as blind to the nature of
his surroundings as though he were in the depths of a darkened pit. In
other words, good is good because of its relationship with evil. And
evil is evil because of its contrast with the opposite, Good. When one
understands this principle of balance he perceives the answer to the
oft repeated question, ’’if God created the World, why did He permit
Evil to exist in it?” Certainly this principle of balance in action
can be utilized to a very good advantage in the manifestations of every
day life. In one form it is tolerance, in another form it is patience,
in another form it is temperance, but regardless of where we perceive it
it is always self control.
There are those who wonder just where balance may fit in
to the scheme of Philosophy, religion or mysticism. Surely, they think,
one cannot err in the emphasis of Good when considering the principles
of Truth. In this regard lot us be mindful of the experiences which
the Master Jesus had with the Pharisees. In their zeal to observe the
letter of Jewish Law, they constantly vratched and criticized lest one
letter of the law be broken. So that upon one Sabbath when Jesus Trent
thru the grain fields, the disciples who were hungry began to pluck the
ears and to eat; "when the Pharisees saw it, they said unto him, Behold
Thy Disciples do that which is not lawful to do upon the Sabbath.”
Thereupon Jesus did chide then and say, "Have ye not read what David
did when he was hungry and they that were with him; how he entered into
the house of God and ate the Shewbread, which it was not lawful for him
to eat?” Then a little further on in the same 12th Chapter of Matthew
we read, "And he departed thence and went to the synagogue and beheld a
man having a withered hand, and they asked him, saying, Is it lawful to
heal on the Sabbath Day? That they might accuse him. And he said unto
them, What man shall there be of you, that shall have one sheep and if
it fall into a pit on the Sabbath day will not lay 'hold on it and lift
it out? How much then is a man of more value than a sheep. Wherefore
it is lawful to do good on the Sabbath Day.”
In other words one, in being over-zealous in following

the technicalities of Truth or in the observance of trivialities, can
undo and render void much of the true Spiritual exhilaration and beauty
that springs from the innermost consciousness. Therein lies the weak
ness of too much emphasis upon the Good for it may clutch with a
strangling hold the manifestation of spontaneous beauty, true goodness

and love which springs from the heart undisciplined and free.
We have a very pertinent example of this in the strict

regulations advocated by many schools of Occult Thought. There are
those who are altogether unreasonable upon such subjects as, for in
stance, diet, or vegetarianism, or abstinence of Tobacco, coffee or
tea. There are those in the Orthodox Church who have carried the con
troversy between the principle of submersion in Baptism and that of
anointing with water to such extremes that it trespasses on the environs
of evil.
This principle of Balance applies to both extremes of
behavior, action, and thought. If it means that one individual is to
govern an uncontrollable temper it also means that another individual
of an extremely passive nature must stimulate his energy if he is to
manifest the lav/ of Balance. Keep in mind the position of Tiphareth
at the junction point of eight paths. Now if we think of these paths
as being eight colors of the spectrum we might regard Tiphareth, the
center of balance, as a crystal thru which these eight rays are focused.
In this center they are blended into the Divine color

and illumination of the Higher Self. This is a service performed by
balance. It is the impartial judging of all parts — the blending and
harmonizing of them so that the qualities of the Occultist are stimu
lated into a functioning and powerful unit.
The Occultist then is one who subscribes to the teach

ings of the ages, to the traditions which have existed since the begin
ning of time. Balance in his manifestation upon the physical plane
does not mean submerging into the physical any more than it means
absorption into the Nirvanic state. You will see that one of the paths
leading into Tiphareth i,s the 25th. This is nothing but an extension
of the 32nd or the Path upward from Malkuth. Another Path leading into
Tiphareth is that descending from Kether. Hence true Occult practice
is neither wholly abstract nor purely material. It is an exact balanc
ing of the two.

— ASTRAL LIGHT —
Beloved Companion:
In the Brotherhood Dictionary appears this definition of

Astral Light — "That Etheric Substance which bears the same relation
ship to the Globe} as the Astral Light to Human Form. It is the most
dense of Astral substance, and is likewise the carrier of Life Energy
from the Higher Planes downward.
"It is invisible but blends into the remoteness of the

Higher Astral Planes. Akasha may be said to be the substance of the
Higher Astral Plane whereas Astral light is its most concentrated part,
and that which is closest to the material plane manifestation. There
fore, Akasha is correctly associated with the Spiritual where the As
tral Light is more closely related to the physical."
Now Astral Light, strictly speaking^ can be apprehended

only psychically. Paracelsus calls the Sidereal light the Astral Light,
the reflection of the Great Immaculate Mother. Thus it has frequently
been represented as the stars which illuminate the material plane
ethers of the Heavens. Because of the close association between Astral
Light and the physical plane, it has always occupied an immensely im
portant place in magical operation.
Levi has referred to this very definitely, "There exists

an agent which is natural and Divine, material and spiritual, a univer
sal plastic Mediator, a common receptacle of the vibrations of motion
and the images of form, a fluid and a force, which may be called in
some way, the imagination of nature.,.. The existence of this force is
the Great Arcanum of practical magic."
If we relate the Astral Light to the Tree and keep in

mind its general nature, we will perceive that it is in close affinity
with the qualities of Yesod, the Foundation. While we speak of the As
tral Light as lying "above" tne mundane plane, we use that descriptive
word figuratively only, for while it is a grade above the material plane
in a classification of all that lies between Malkuth and Kether, yet
Astral Light penetrates all substance and all things. It is in the
Material Plane as well as around and above it.Its nature is peculi
arly electric. It has the power of the Sun. It is the agent.of Divine
manifestation upon the material as well as the agent of material
manifestation upon the higher regions. In one sense of the word it may
be said to be the body of the Holy Ghost.
Because it is so closely united with the material plane

it is the region of much that is evil upon the Astral Plane, for it
also has its gross and more sublime aspects. In its lower vibrations
it is the host to earth-bound spirits, to thought forms of passionate
and evil nature, so that it is sometimes regarded as the "Serpent".
In fact, its vibration is the secret of its nature.

Physical plane substance, in other words, were it attuned to the vibra
tion of Astral Light, would be Astral Light. It follows also that As
tral Light retarded and restrained to the more tense and restricted
vibration of the material plane would become part of terrestrial

manifestation.
It is the Astral Light which has received the great Idea

and plan of the Universe. It is thru this medium that the ideas for
the progress and evolution of the race are projected into human con
sciousness by the Logos. Going back once more to the correlation with
Yesod, we perceive that it is consistently a part of the Yetziratic
World, or that is to say, the world of Formation. For thru the Astral
Light, abstract ideals and Archetypal forms become physical actualities.
In La Clef de Grands Mystères, we read ’’All has been created by the
light; Form is preserved therein and reproduced therefrom. The vibra
tions of light are the principle of universal movement. It is by light
that the Suns are bound up with one another and intermingle their rays
like electrical chains. Men and things are magnetized like the suns
by light, and by the electro-magnetic chains of sympathies and infini
ties they inter-communicate from end to end of the world, embrace or
smite, heal or wound in obedience to a lav/ which is not less prodigious
and secret because it is also natural. Herein is the secret of magic--
that science and first of sciences which comes down from the Magi.”
Hermes describes the Astral Light as being carried about by the wind,
because the physical ethers of the atmosphere act as a host of Astral
Light, receiving and transmitting both the virile power of the sun's
rays and the magnetic force of the moon’s vibrations. It has thus two
phases of manifestation, positive and negative., which as Hermes says,
enables Astral Light to undulate thru the Universe. Thus its motion
is a ceaseless climbing and descending, a swinging backward and forward
thru all space and substance. He, therefore, who is Master of the
Astral Light, is Master over form and all Magical operation.
Science has long been intrigued by the existence and

nature of "Ether” that is, the invisible but nevertheless somewhat
tangible atmosphere surrounding the earth. There are times when they
reject its actual existence but never have they ignored the power and
electrically charged nature of this invisible substance. Plato called
it Space describing it in this manner — "That which receives all
bodies, it must be called ever self-same, for it never departs from its
own quality." Descartes at a later date termed it the’"Luminiferous
Ether." At the time of this writing science is once again doubtful of
the nature of so-called "Ether" but from scientific activities in the
past, it is safe to predict that when the time comes for a further
recognition of this quality it will once again be accorded an honorable
place in the annals of scientific discovery. In the last analysis, the
acceptance or rejection of Ether, as the scientists call it, does not
change the nature of true Astral Light, for it remains ever the sheath
in which existence is shrouded. It is evident that Astral Light, which
is operative on the Astral Plane, can hardly be measured, weighed and
examined under the microscope as the scientist would like to investi
gate all manifestation. It defies that type of classification, thus
it remains actual only to he who is able to overcome the material and
expand in the higher plane consciousness.
We have already spoken of the association between Yesod

and the Astral Light. Let us be mindful of the fact that there is no
specific "place" at which one can say, here the physical ends, and
Lecture 19£ - Page 3
here the astral begins, all is a blending of qualities and vibrations—

where the physical borders upon the Astral, material plane particles
have become so refined that they defy apprehension upon the mundane
level, and then from this point they reach further up the Tree, as it
were, touching even upon the outer limit of Tiphareth along with Chesed
and Geburah. It is this sublime height to which the Astral Light
reaches that the Occultist refers when he speaks of the beauty of the
Astral. Thus it is upon the particular level of consciousness that he
seeks to manifest rather than in that quality of Astral Light which is
closely adjacent to the-physical. In its highest mode of manifesta
tion — it is sometimes referred to as the ’’Soul of the World”. Again
the Tree helps us to analyze these two opposing rates of Astral Vibra
tion. The Divine Astral approaching as it does Tiphareth is an expres
sion of Solar energy, whereas the lower Astral Light in its vicinity
with Yesod, is the vehicle of Lunar Power.
It is obvious, therefore, how important an understanding

of the Astral Light becomes to those who seek to utilize the powers of
the Theurgist, for by impressing his Will upon the Astral Light it can
be made to transmit the messages of human consciousness just as it
transmits the powers and forces of the Sun and Moon. Inasmuch as it
is susceptible to the vibrations of the material plane and receives
impressions of both positive and negative, evil and good, and as it is
ever-present, impregnated in all things, it is the ready agent of
magical operation. To use its baser manifestations, to which those of
weak Will are readily susceptible is to practice black magic in its
most ignominious form, but to seek the control of higher Astral Light
as it exists within the influencing rays of Tiphareth, to transcend
utterly the material and to move and have one’s being in that upper
strata, is an accomplishment approaching the Divine,

Beloved Companion:
One of the contemporary writers upon the subject

of Magic has this to say about Astral Light: T'In Astral Light two or
more objects may occupy the same place at the same time without inter
fering with each other or losing their outlines. In that light, ob
jects can change their appearance completely without suffering change
of nature. The same thing can reveal itself in an Infinite number of
different aspects. In that Light one is swift without feet, and flying
without wingsj one can travel vùthout moving, and communicate without
conventional forms of expression.”
And then he goes on to say that when travelling in

the Body of Light one is insensible to such physical plane stimuli as
pain, cold, heat and other things. This brings us directly back to
the old, old question of the Psychic Research Worker who, in beginning
his experiments, invariably asks the question, ’’What does the Astral
Plane look like and what can I expect upon that level?” To this
question there is only one honest and correct answer. It is Impossible
for one individual to describe to another the nature of the Astral
Plane in words of the material plane level. We can explain this an
swer best by using an illustration. Suppose that we have the privilege
of accompanying a theoretical Protozoa from the place of its creation,
a solid rock, upward into air. Nov; that cell would, if it were
created within a rock, know nothing but the surrounding of that par
ticular area. Just exactly what its sensations would be would have to
be understood from the standpoint of one living in the same environ
ment. There would be no motion, only pressure. Within that vast
darkness there would nevertheless be life, and it would proceed in a
way that would be entirely foreign to what we understand as life.
However, this theoretical Protozoa which we are using as an illustra
tion, receives the privilege of motion, and it travels upward. Finally
it emerges out of the rock stratum into a layer of clay. Here is free
dom beyond all its expectations, for the surrounding mass is pliable
and non-resistant in comparison with the rocky bed that was its first
and native home. It must acquire new abilities and new powers to live
in this bed of clay, and this it does, as it proceeds hour after hour
in the new level.
We may even consider that it has the ability to

proceed further, and in 1rs upward motion it approaches the loose
earth close to the surface. Here again is something new and different,
altogether foreign from the original existence that it led. Perhaps
the only thing it has in common with its original condition is dark
ness, and as it apnroach.es the surface of the earth’s crust it finds
that even darkness*is dispersed, and finally it emerges into the light
of sun. Wat can we imagine is the sensation of an intelligent
Protozoa (if such a thing were possible) when it perceives the air
and the condition so foreign to even existence in earth to which it
had become accustomed. What basis of comparison would there be for
that Protozoa to go back to its original home deep in the rock base of
the earth and describe that experience upon the surface level? How
would it convey to its fellow Protozoa the idea of sunlight and free-
'■ dom from pressure in the upper levels? For upon the surface it dis
covers that it must utilize and correspond with new laws of life which
it never knew existed prior to that.experience itself.
Now the analogy between this theoretical experience

of the Protozoa and the raising of consciousness to the Astral Plane
is very clear. In the Astral there are laws and conditions, modes of
manifestation, of which we know nothing in the physical plane life.
The tempo and rhythm of existence to which we have been accustomed
here is altogether different and changed in the higher Plane manifesta
tion. And so going back to the comment of the writer upon the subject
of Astral Light, and his references to the fact that the Body of Light
is without pain and without the sensation of heat and cold, going back
to that, we can understand how difficult it is to convey the impres
sion of life without also including as part of life those sensations
which have become so real and important to us.
Just as the quality of darkness was the only

connecting link between the rock-bound existence of the Protozoa and
his temporary life in the loose earth just below the surface, so in a
different way the qualities of Will Power and Thought are the connect
ing links between physical consciousness and activity upon the Astral
Plane. That is why symbols are such an important adjunct to Astral
Plane manifestation, for Symbols, while they suggest much to the Sub
conscious Mind, nevertheless, leave us free of earth plane inhibitions
when we approach the Astral. A knowledge and use of Symbolism brings
the Magician into juxtaposition with Astral Forces. In the Astral
Light which is plastic and subject to suggestion, Symbols can be
vitalized into direct channels of connection between Inner Plane
entities and the individual upon the material level. It is, therefore,
the controlled Will and vitalized Imagination of the Magician that
galvanizes a latent symbol into a powerful Force.
Because the Astral Light has substance, but is not

governed by the same laws and the same conditions which make possible
Form on the material plane, those who first enter into Astral Plane
experimentation are disconcerted with the manner in which Astral Forms
appear, dissolve and reappear before their Inn«r Plane Vision. Color,
size, proportion and the entire general sequence of events and Astral
Pictures vary with startling rapidity. These are the quite natural
difficulties which arise when one set of sensory receptive agents are
utilized to perceive conditions which are foreign to that particular
group of senses. It is very much as though an individual, in order to
enjoy and appreciate music were compelled to taste it or touch it. On
the face of matters we would say that this is an impossibility, but
it serves to illustrate something of the difficulties involved in try
ing to judge the Astral Plane conditions by life as we know it thru
the sense of sight. The development of psychic ability, however,
gradually brings into active functioning those sensory organs which
are operative upon that Plane.
This brings us to the association between the Moon

and Astral Light. The emotional nature of lunar Rays is particularly
characteristic of Astral Plane mutability. Furthermore} man from the

earliest time has been cognizant of the nature of the Moon, and has
used Lunar Force and Power as a medium of Magical demonstration. In
the Egyptian Book of the Dead a description is given of Tuat, the
Under-World. It is evident that what is actually meant is the lower
Astral Plane, for it is described as a place of abomination. On the
other hand, there is also described a Divine Astral Region which is
known as the Kingdom of Osiris, or the Island of Truth. Only those
who were able to prove their Spirituality could visit this particular
region of the Astral, a part of it being set aside for noble and
beautiful souls.
We have the corollary of Astral Light not only in

the natural Magic of the ancients and in the Traditions of early
times, but it also reappears in the realm of what the modern Psycholo
gist calls the ’'Unconscious”. In other words, modern Psychology
teaches that there is a peculiar level of consciousness behind objec
tive consciousness. This so-called "unconsciousness” is a reservoir
of thoughts, impulses and reactions for the entire lifetime. This
they deem the abode of imagination, and from this vast storehouse they
say all of the unusual or new or original or peculiar ideas of mankind
are drawn. It is out of that region that they teach the Mythologies
of old -were born, as they look upon the Unconscious as something of
a retainer for all of the impressions of the individual and the race.
Now this corresponds almost exactly with the

Caballistic method, which is directly connected with Astral Light.
In other words, it is out of Nephesch that Consciousness seeks to
ascend to the Ruach, then to the Neschamah and finally to the state
of Chiah. In this relationship Neschamah may be said to be the Divine
Astral Light; the impressionable Nephesch receives impressions and in
response to stimuli ejects them forth once again.
Every thought that we entertain, every idea and

every impulse finds lodgment in this receptive Astral Light. Its
existence rationalizes the influence of Thought upon actual existence,
and justifies the Sciences of Hypnotism, Telepathy and so on. Not
only does it receive the impressions directed to it by Mind, but it al
so retains these impressions and yields them forth when conditions are
favorable. Thus it might be said to be Cosmic Memory. Mind lives as
in a sea of Astral Light, it functions in and thru it, dependent upon
it just as we live in atmosphere and are dependent upon the air we
breathe. Just as air receives gases, dust particles and minute sub
stances of all kinds, retaining them, dispersing them and circulating
them about from one place to another, so does Astral Light surge thru
Mind, receiving all that which is released into it. But air also has
another function, that of transmitting light. Light is either
obstructed, retarded, or intensified by the atmosphere. Those who live
in manufacturing centers find that the presence of carbon and other
matter in the atmosphere as released by the furnaces seldom makes it
possible for them to see sunlight in its pure form. Now in the same
way Astral Light can become impregnated with that which is harmful to
Consciousness, and that which has the power to distort Actuality.
Mental wards are filled with those unfortunates who have persisted in
living in such a darkened Astral atmosphere. So long have they
continued that their impressions of life have become entirely thwarted

they have lost the ability to think correctly} to analyze, judge, and
tabulate.
Hence for Mental and Astral well-being each soul

endeavors to manifest in an Astral environment that will offer the
most health-giving and illuminating opportunities. We can be drawn
to those regions of the highest type of Astral Light only thru the
control of thought and will power. The Consciousness will gravitate
to that sphere of influence in which we find ourselves most at home.
If we are constantly contributing fear thoughts, hate thoughts and
evil thoughts to the Astral no amount of desire on our part to mani
fest in a different Astral environment can separate us from the im
pulses and attractions which we ourselves are sending forth toward
the inferior regions. But by negating thoughts of a destructive
nature we contribute to Astral Light the best that is in us, and it
in turn, aligns us with the best that is in that powerful region.

-- CHOKMAH --
Beloved Companion:
We return in this lecture to the discussion of Chokmah

already introduced in Lectures 189 and 190. There are a number of
additional facts that will be interesting to include in your card in
dex system of the Tree.
One of the Magical Weapons assigned to Chokmah is the

"Inner Robe of Glory". Quite evidently this signifies spiritual il
lumination especially when we recall the direct connection by way of
the eleventh Path, between Chokmah and Kether.. In the contemplation,
then, of Chokmah, the Spiritual Self is robed in the Radiance of the
higher planes.
In addition to the Inner Robe of Glory, Liber 777 asso

ciates the Hindu lingam with Chokmah. Here again is evidence of the
fact that in Chokmah is found the spiritual perception of Polarity.
In fact, a practical as well as a Mystical understand

ing of this particular subject is vitally necessary to the balanced
welfare of the Initiate. Every intelligent Adept admits the veracity
of Freud's major contentions, although it must be observed here that
Freud limited his investigations to the physical plane, whereas the
Adept perceives the working of this force upon all of the planes.
Many Mystics will not agree with that statement; espec

ially is this true if the Mystic is using spiritual release as an es
cape mechanism, that is, if the Mystic is avoiding practical issues by
an Imaginary absorption in the spiritual. To such a one (and unfor
tunately there are many of this nature) the importance of polarity is
either dismissed as non-essential or the entire subject is avoided by
placing the taboo of evil upon it. But no practical Occultist, who
has the privilege of understanding the significance of the Tree would
make either of these mistakes. The power of Chokmah in its pure
positiveness is a down-rushing force that surges thruout the entire
Universe. In the subconscious mind the individual inhibitions, mis
conceptions, fears, and suppressions block this power in an unnatural
manner. It finds its outlet, therefore, in the abnormal and subnormal
reactions of the Psychological self. This difficulty, as Freud ex
plained, is responsible for a large majority of the cases assigned to
the Psychiatric Hospital wards. The Adept, however, has freed the
subconscious mind of warped and injurious complexes. He is a Master,
in other words, of mind power and of will power so that he is able
to view the entire situation in a sensible, natural, and frank manner.
In the terminology of the Tree, in other words, the
subconscious mind is free of blockades and of the psychological
biases, prejudices, and other mental rubbish that is created by the
limitations of the physical plane. Thus the channel is kept open and
the Adept is able to make the down-rushing force an up-rushing power.
Many who aspire to spirituality founder on this particular subject
and condition. It is something that each individual must work out for
themselves for it constitutes one of the major tests of development.
The initiate must have the advantage of a firm foundation in common
sense in order to withstand, to convert, and utilize the down-rushing
power of Chokmah in a way that will be uplifting and inspiring for him.
B The fanatical and unreasoning Mystic sweeps along in the clouds as it

were, and when he contacts this force, is more often than not caught
unawares, hence metaphysical and religious history is filled with
lesser Gods, Deities, Teachers, instructors and guides whose personal
history, when their spirituality was actually put to the test, proved
them to have "feet of clay".
Now let us consider for a moment this matter of Polar -

ity, in relationship with the Worlds of the Tree. In a former lesson
it was shown that Polarity manifested in the individual in different
ways according to the plane of demonstration. Man has seven bodies, of
course, and each of these bodies is of
a different polarity and nature. Now
Negative - Positive remember we are not referring to such
mundane characteristics as appearance,
'Atziluth nature, etc., but we are referring
Spiritual rather to the electrical currents in the
ethers of that body or the electrical
currents of the auras. It is well known,
Briah therefore, that as far as character,
Mental disposition and Psychological make-up is
concerned, that which is positive in the
male, is negative in the female. Apply
ing this to the worlds of the Tree we
can perceive by observing the accompany
ing diagram how these qualities in each
individual vary according to the World
Yetzirah of manifestation. Thus the male in
Astral things regarding the Yetzirotic World ,
will manifest a negative polarity. In
Briah he is again positive, but in
Atziluth, negative. The opposite is
true of the female.
Now transposing these terms to
those corresponding to the seven planes
of the Universe, we see that that which
is positive upon the physical is nega
tive upon the Astral, positive on the
Assiah mental and negative on the spiritual.
Physical Observance in daily life will convince
an individual of this truth. In spir
itual matters, is it not true that a
woman is more positive, more at home
Negative - Positive and more definite in her views than a
man? It is her natural bent. In mental
considerations, however, it is the man
who takes the positive attitude. The preponderance of men in the field
of science will verify that fact. However, things pertaining to
Psychic Research, Metaphysics and to use another correspondence, the
emotional world, the woman is again the major operative. She is, in
other words, positive upon the Astral Plane and that which pertains to
that plane. There are none who would contest the fact that the emo
tional nature of the female is a controlling and dominating power.
Observe how the reaction of these forces duplicates the

entwining Serpents of the Caduceus of Mercury. They encircle and cross
the central column which is one of balance. Now the Initiate strives
to attain to the balance of equilibrium in that central column. He
seeks to attain poise; thus he observes with equal intensity and inter
est the manifestations of both poles, striving to manifest the stead
iness that will make it possible for him to rise up the planes on the
Path of the Arrow. In other words, the female Adept by her understand
ing and development rises above the limitations and restrictions of he
own Polarity, just as does the male Adept in the same manner manifest,
to a degree, the compensating qualities of the left-hand pillar. This
is the balanced reaction that comes only after many incarnations of
study and application of Esoteric Principles to life upon its several
planes.
No initiate upon the material plane is so unmindful of
the Divine plan of the Universe that he seeks to pervert what he is.
On the other hand, he utilizes the special advantage offered by an
incarnation as a basis and foundation for his complete development.
This is all very interestingly conveyed in the Rituals

of Ancient Initiation ceremonies. There were certain duties, respon
sibilities,- and offices in the Ancient Mysteries that were held by
women, others that were held by men. In the early part of the train
ing work, the Neophyte was permitted to officiate only in that capac
ity which was designated to them; but as development proceeded they
were given permission to exchange their duties and thus in that manner
perceived how the perfectly-attuned Adept was completely poised and at
one in the perfect functioning upon all planes.

CHOKMAH - Continued
Beloved Companion:
So frequently we are asked by those studying the

Caballah, ’’Just how can I use the Caballah and its teachings in my
every day life?” So we want to use this lesson to indicate a few
manifestations of the Chokmah principle in every day affairs so that
you may apply the same method of adjustment to the other Sephirothic
Forces.
Of course you understand upon the physical plane the
powers of Chokmah and Binah are represented in the two sexes, but just
as the Tree represents Balance and performs the service of symbolizing
the equilibrium of the Universe, so must each individual strive to
manifest the same type of equilibrium in their own lives. The Sun
power of Chokmah, in other words, needs at times the Moon Power of
Binah. There are times when the Moon Power of Binah needs the stimu
lating influence of the Sun Power of Chokmah; so there is a constant
interplay between these two forces upon every plane of manifestation.
In magical work, for instance, the Sun power of Chokmah

is represented by the Invocation of the Angelic Hosts, whereas the
Moon power of Binah is perceived in the Evocation of the elementals.
If it was necessary for the Cosmos to be balanced in equilibrium thru
the reaction of these two forces, so must it be necessary for equilib
rium to be manifested in the human being by the same counterplay of
powers. That which takes place in the Macrocosm must ultimately find
reflection in the Microcosm.
How do you stand in relationship to your environment? Is

it not true that your environment at times stimulates you, lifts you to
a different and higher plane of thought'and consciousness? At such
times your environment is acting as a channel for the manifestation of
the Chokmah Power. Then again there are times when the environment is
negative, and it is you who must act as a channel of Chokmah force,
lifting your environment, directing, controlling and vivifying it. In
other words the environment under those conditions manifests a negative
or Binah quality. So you see in the Planes of Higher Consciousness
Polarity is a relative matter, that is, those things which are more
elevated or more energized than you exert a Chokmah influence over you,
whereas those things that are lower or more limited, more restrained,
more stable, are of a Binah influence. If we recognize these two
Powers that work in the environment we can go a long way toward over
coming conditions, surmounting difficulties and making the most of
opportunities. We will recognize a condition which is capable of
exerting a helpful influence over us and we will bend every effort to
ward taking advantage of that influence. What is true of one’s envi
ronment is true of one’s associates also. There are those friends who
by their presence help us to see things differently, to overcome lassi
tude and to manifest zest, enthusiasm, and ambition. Some current,
some vibration emerging from them polarizes us, in other words, making
us aglow, as it were, with a new impetus in life. Once such opportuni
ties are offered the wise seeker takes advantage of them. He lets in
spiration flow to him while it can and forges ahead on the upward,
powerful tide of Chokmah Power.
On the other hand certain conditions seem to impede us

just as certain personalities among our associates dampen enthusiasm
and instill a certain sense of futility. These limiting conditions of
Binah frustrate effort and thrust us backward. Now the man or the
woman who has analyzed their own character so as to recognize and
identify these two separate influences when they occur3 is more likely
to make a success of life than one who plunges forward when circum
stances are against him and lags back when circumstances are fortunate.
He is, then, much like a Doctor who is unable to tell when to use a
sedative and when to use a stimulant. The knowing Physician realizes
that a condition of excitement requires the former, while the condition
of inertia requires the latter. Those two opposites used in two dif
ferent cases produce the same result — normalcy. That is what we
strive to attain, a normal state of balance and equilibrium.
Recognizing the Dinah or Chokmah Force in the things

about us should be extended to the ability of recognizing what we need
at any given time. If we find that adverse conditions have brought
about a state of depression it immediately follows that in order to
eradicate this situation a polarization of a Chokmah influence is nec
essary, one under those circumstances would immediately seek a Chokmah
influence in the companionship of a friend, a book, a different envi
ronment, a journey, or something of that nature. In other words,
experience should teach us not only what quality we need, but where and
how we can find it.
But we cannot go further into the Polarity of Chokmah

without touching upon the qualities of Binah and these are best re
served until that Sephira is taken up in the usual order in a future
lesson.
Let us turn our thoughts to the correspondences which
have not yet been reviewed in detail. As was stated in the lesson
describing Kether, the four suits of the Tarot cards are related to
the four elements. The Aces which were assigned to Kether act &s the
root or bases of the elements. The Deuce Card in each suit is related
with Chokmah. Because the Deuce Cards represent the principle of
Polarity, in other words harmony, each one is a card of happy asso
ciations.
The two of Wands which is related, of course, with the
element of Fire, depicts the Lord of an estate viewing his property
from an elevated terrace. It therefore signifies dominion or posses
sions. Possessions which, of course, have been obtained thru the pur
suit of right action and right selection.
The Two of Swords, related with the element Air, is a

card of friendship and affection. It is poise attained thru experience
and culture.
The Two of Cups is the card of Love and Marriage. It
portrays a young man and a young woman pledging themselves.with cups
of wine. It is a card of exceptional good fortune and happy indica
tions for the future. Water is the element of Cups.
The Two of Pentacles, assigned to the element Earth,

portrays a young man tossing two Pentacles from one hand to another.
It is therefore a card of simple pleasures and happiness. It also

signifies changes of various natures, which of course, is entirely in
accordance with the fluctuating influence of Chokmah. In each there
is a sense of activity that has brought poise and harmony, Polarity in
helpful, inspiring action.
There is a very interesting angle to the Polarity of the

various Sephiroth of the Tree. When we recall that each Sephira is
emanated from the one above it, we can perceive that the one preceding
it is positive to it in nature. However, when the Sephira are compared
apart from their sequence, there is another polarity relationship to be
considered. Chokmah, in other words, is a positive POSITIVE but Binah
is a positive NEGATIVE. Chesed is a negative POSITIVE whereas Geburah
is a negative NEGATIVE. It is thought that Netzach and Hod are equal
and balanced, hermaphroditic. Yesod, however, is a positive NEGATIVE
and Malkuth is a negative NEGATIVE. Neither Kether nor Tiphareth dis
play any polarity, being perfectly poised. There are some very inter
esting hints to the Esoteric characters of these Sephira in the above
designations. Study them well, comparing one column of the Tree with
the other from these associates.
This also gives us an interesting key to the manifesta

tion of Polarity upon the various planes. Upon the material*it is ex
pressed as sex. In Yesod as the magnetism of the Etheric Double, in
Hod and Netzach it is the imagery of the Astral Plane, in Tiphareth it
becomes either the positive stimulating the spiritual force of
Illumination or the passive, impersonal and harmonizing negative force
of Divine Love. Going into Geburah and Chesed we enter into the basic
metabolism of the body which of course is the change in the cell life
of the organism. Changes of similar nature take place in the Cosmos,
in which Geburah would represent the catabolism of the activity and
Chesed the anabolism. The former is the necessary tearing down of the
functioning and the latter is the building up or assimilation process.
Going still higher we see Chokmah as the dynamic, positive controlling
force of the Universe, whereas, Binah occupies the place of form-giving
activity. Binah, then, is the image-making faculty of the Magician,
whereas Chokmah is related with the spiritual fulfillment and consumma
tion of the Mystic.

Beloved Companion:
We have had two previous lessons on the subject

of Astral Light, 192 and 193. From these discussions, perhaps it
would seem that the Clairvoyant who possesses the ability to contact
Astral Light and manifest upon the Plane of Astral Light, would
find it a very interesting Realm. One perhaps would think that such
a Clairvoyant would spend a great deal of time just coming into con
tact with these influences, examining them, observing them, review
ing the past, watching their influence and so on. However, the
contrary is the case. While investigations in the Realm of Astral
Light are, of course, fascinating, yet the Clairvoyant, the Occult
ist or the Magician if he is pursuing a course of development, has
little time for idle observation. It is at this particular point,
indeed, that so many lag by the way-side and, instead of continuing
their work of operative Occultism, become negative observers. Many
are content to possess the rainor ability of Astral sight. They are
captivated by the new and strange Astral Scene, and deceive them
selves into thinking that this is all that is necessary. But the
Magician is a working and practicing Occultist, he seeks to under
stand the Astral Light, to use it and to master it, rather than
simply to watch it operate. To him the Realm of Astral Light is a
vital, magnetic plane of action. Likewise it holds for him the
valuable opportunity for analysis, not only of himself, but of High
er Powers and associate beings. Therefore, he uses Astral Light for
a practical purpose.
Now in one of the former lessons, we spoke of

the Higher and Lower qualities of Astral Light. Let us investigate
this matter a little more thoroughly. To the uninitiated Neophyte
it may seem that there is a preponderance of negative or evil in
fluences in Astral Light, and perhaps this is so. The good forces,
the positive vibrations, are by mutual attraction drawn upward into
the Higher Realms of Astral Light, into which only those of spir
itual attunement and true understanding can delve, hence these good
influences are gradually drawn out of the lower Astral Light. On
the other hand, evil tendencies, of which there are so many, have
no affinity with regions where they are attracted and thus drawn
out of the Astral Light, but they remain in the lower Astral Light
level. In one sense of the word, they are associated with the
Qlippoth, those degraded shells of which it has been said, ”In which
there is no trace of virtue, showing never to mortals any sign of
truth.” As can well be imagined these evil influences continue to
collect, contaminating the entire lower strata of Astral ether.
Those who are of evil inclination, are influenced by this powerful
negative force, and find ample stimulation for the continuance of
their nefarious work.
Since ancient times, Readers, Teachers and
Avatars have purged the Astral Ethers of many of these collected
vibrations, thru taking upon themselves the burden of these evils

and transmuting their power by the sheer force of Divine Will into
a pure and higher vibration. But even their courageous work and
their unflinching sacrifices in behalf of Humanity, are not suf
ficient to counteract the overpowering preponderance of Forces of
an evil character. There come times when these forces must mani
fest themselves, or else contaminate the entire Astral Plane. Thus
they are thrown back upon humanity in many different ways. Some
times they find expression thru periods of crime, thru wars, con
flicts, great fires, or catastrophies of different natures. Those
who are weak of will, and evil of inclination cannot resist yield
ing to these forces, and act as the channel thru which they are
precipitated.
Eliphas Levi, has given us a clear and startling

analysis of this operation of Astral Light, when he has said, ”It
is the mysterious force, whose equilibrium is social life, progress,
civilization, and whose disturbance is anarchy, revolution, barbar
ism, from whose chaos a new equilibrium at length evolves, the
Cosmos of a new order, when another dove has brooded over the black
ened and disturbed waters. This is the force by which the world is
upset, the seasons are changed, by which the night of misery and
mls-rule may be transfigured into the day of Christ.... into the era
of a new civilization, when the morning stars sing together, and
all the sons of God utter a joyful shout.”
So you can understand what a very real and pow

erful agency Astral Light can be. When evil predominates in it to
such an extent that it becomes top-heavy, as it were, it runs over,
it overpowers the last resistance of a weak-willed soul, and ex
presses itself in a tangible way upon the mundane Plane, When we
perceive the real nature of these powers we can appreciate the fact
that the message conveyed by the three little figures, representing
’’Speak no evil, see no evil, hear no evil” is a very vital one.
Thoughts are things, evil thoughts enter into the lower Astral Light,
there to remain being drawn unto like thoughts, until they are re
expressed, perhaps to bring upon the individual who created them
a manifestation of the very evil which had been wished upon another.
When man learns that his thoughts must be governed and disciplined
just as rigidly as his actions are by Law, then and then only, will
civilization emerge into a more joyous, gracious, happy and pur
poseful existence.
There are those who have condemned the Magician
as being selfish, they resent the time and effort spent in self
development, contrasting this method with the unrestrained.service
to others characteristic of many mystics. But, is such criticism
entirely fair in the light of the greater service to which the
Dedicant of White Magic is consecrated? His sought-for affinity
with the Inner Planes is undertaken not for his own salvation
primarily, but that thru him a greater salvation for all mankind
might be manifest. The greater one’s individual power, the greater
Good is to be expected. Each soul that is lifted up, a conscious

commander of himself and the Lower Forces, an active channel of
Deified Power, raises his fellow-man with him. One such soul can
counteract the intentional as well as the involuntary evil of score
of others, his or her functioning for Good is controlled and pur
posefully directed.
Thus, until men learn to work in harmony with

one another, sending into the Astral Light Good and constructive
thoughts, creating helpful, not restricting Karma, until they learn
the lesson of patience and tolerance, seeing all things understand
ingly, seeking Truth, secure in faith sublime, until they learn to
utilize Astral Light as the Magician uses it — until then civili
zation will proceed blindly, directed by God, but impeded by man’s
perversity. It is to this greater Brotherhood of Man that the
Magician in his individual way, strives, and Astral Light to him
is a useful agency in achieving that objective.

CHIAH, NESCHAMAH, RUACH, NEPHESCH —
Beloved Companion:
Thus far in our study of the Caballah, the Tree of Life

has been considered in three different ways:
1st. As a numerical symbol of the systematical progression

of the Universe from the abstract to the material.
2nd. As a table of classification which simplifies and
clarifies the nature and station of the celestial
Hierarchies.
3rd. As an outline covering and summarizing the symbols and
ideas of Magical operation.
However, the Tree may be considered in yet a fourth

manner. For the Sephiroth may be thought of as Cosmic Emanations, cen
ters of force which, while operative directly in the Macrocosm, are
still capable of reflection in the Microcosm. It is this fourth in
terpretation with which we are concerned now.
Since the beginning of Earth Time, celestial forces have

been in operation, and their powers and abilities have reached a cul
mination point, — MAN. You have observed a chemist pouring the
distillation of a precious liquid into a smaller vessel, you have seen
him use a funnel, broad at the mouth and descending into a narrow
cylinder, you have seen that he is unwilling to lose a single drop of
the fluid which is the product of many hours patient labor. Evolution
has performed this service in gathering, distributing, refining and
focusing celestial power in one precious vehicle — MAN. All the god
powers of the past and present are capable of being filtered thru man’s
consciousness and re-expressed by him. His body is the pulsating,
breathing, living temple of the Holy Spirit.
Kether, the first Sephirah, is the Crown, the supreme,

birthless and deathless. It is the center of all power, all else being
but an expression of one or more of its eternal qualities. It is the
Monad which provides separateness for the Individual in this realm of
abstract power. And it is thru the next two Sephiroth, Chokmah and
Binah, that the Monad finds expression. Chokmah and Binah, Wisdom and
Understanding. These last two in their lowest manifestation are
recognizable as Intuition, and Caballistically are known as the spir
itual qualities of Chiah and Neschamah. Chiah is the higher Will, and
Neschamah is pure Spirit. These two, acting as the channels of ex
pression for the Monad, constitute the eternal nature of Man. Usually
one thinks of the Monad alone as being the imperishable unit, but this
is not practical, for the Monad is too abstract and too aloof to be
directly identified with the finite being we know as Man upon the
material plane. But, with Chiah and Neschamah, it forms a principle
and Spiritual unity which is undying and perfect. It is in this unity
that one finds the genius of the inventor, the Inner Self, the director
of the individual life. This is the extant and potential God Within,
it is the principle, which fulfilled, found reflection in Christ,
Buddha, Krishna, etc. This is the superb power with which consciousnes
seeks a direct attunement, so that its supervision may be utilized to
the advantage of all phases of existence. Only thru it can one know
D
God, the Absolute, for it is so exalted in its nature that it is united
in the invisible congress which waits upon the Godhead itself.
Chiah, as we have said, is the higher Will, it is active

as Wisdom. The Secret Doctrine identifies it according to the Hindu
designation — ’’Ichchhasakti” of which Blavatsky says: ’’the Power of
Will. Its most ordinary manifestation is the generation of certain
nerve currents which set in motion such muscles as are required for the
accomplishment of the desired object.” It is active, determined,
creative. Its symbol is the Magical Wand, which accurately designates
its significance: Irresistible Power,
Neschamah, on the other hand, because of its affinity

with the qualities of Binah, is negative. It can best be associated
with Imagination, the receiver, ever waiting for the stimulating force
of Chiah to activate it. This can be likened to that which Blavatsky
has called ’’Kriyasakti” — ’’The mysterious power of thought which en
ables it to produce external, perceptible, phenomenal results by its
own inherent energy. The ancients held that any idea will manifest
itself externally if one’s .attention is deeply concentrated upon it.
Similarly .an intense volition will be followed by the desired result.
A Yogi generally performs his wonders by means of Ichchhasakti and
Kriyasakti. ...”
These three, the Monad, Chiah and Neschamah exist in the

higher realms, just as does the Supernal Triad. They are beyond the
Abyss, unrestricted and boundless in their Power. This force is
focused, however, upon the lower counterpart, man — altho in his
restricted consciousness, he perceives not the Spiritual influence
thus directed toward him. But, the more one permits this influence to
dominate, the more one comes into contact with the Higher Self, the
more one encourages its manifestation, the greater becomes the activity
of this power. Human Will and human Understanding are but the pale
mirrored reflection of the divine powers of Chiah and Neschamah, but
if in even their blind functioning they accomplish so much that is
worthy in the world, how much more can be achieved by the direct
operation of the spiritual powers themselves.
Proceeding further down the Tree, we come upon the five

Sephiroth immediately below the Supernal Triad. These constitute the
Human Soul, or the Ruach. Their qualities are human Reason, Will,
Memory and Emotion, in the center of which abides Tiphareth, or Har
mony. Immediately it is perceived that the Ruach is the vehicle or
channel of receiving sensory and mental impulses. It is Self-Con
sciousness. Some call the Ruach the Ego. It is the ”1”, that part of
consciousness which collects and classifies impressions. In many, it is
the dominating principle of life5 it thus exalts the individual, and
herein lies its vice, for the Ruach is too often mistaken for the
Higher Self, whereas it is this latter which gives it identity and
spiritual life. The Powers of the Ruach which must be sacrificed in
the interest of true and spiritual development. Herein are stored the
acquired talents, memories, logic, intelligence, and ambition of the
Individual — all of these must be utilized in the work of Spirit if
they are to reach the acme of perfection. This is the sacrifice which
is demanded, of which it has been written: "He that loses his life
shall find it....” It is the greatest and most difficult sacrifice to
make, it is relinquishing the highest abilities which have been won by
effort, toil and consecration, but it carries its own celestial reward.
In the average life, attention is focused upon the

Ruach, either by choice or because of ignorance of a Higher Self. Thus
close association with Deified Actuality is a rare thing. Conscious
ness is lost in itself, submerged in the contemplation of Self just as
the boy Narcissus was captivatedJSy his own reflection in the placid
pool. Hence the relinquishing of the Ruach is the supreme sacrifice
for it is a discipline that can be attained by none save the most
devout and consecrated. Do not misunderstand this ’’sacrifice” — the
Ruach cannot be and is not destroyed, its power and its functioning is
simply relinquished into the care and domination of the Higher Self.
But, its illusions of grandeur, its vanity, its complacency, hauteur,
etc., are destroyed, utterly and finally.
We come now to Nephesch and the lower man. Nephesch is

the ’’plastic mediator” that existence which is concerned with one
thing — living. It might be said to be the power behind the Etheric
Double, it is the combining principle which gathers astral substance
and holds it into a counterpart shape of the physical man. It is that
automatic action which joins and holds the life currents; it receives
its substance from Astral Light and exists in that medium. It is
instinct and impulse, and in it reside the influences left over from
the vegetable and animal states. Young, undeveloped souls live almost
entirely within the radius of the Nephesch, passing thru an existence
little different from that of an animal. The intelligence and logic
of the Ruach have not yet been awakened, their chief concern is the
continuation by whatever cost, of life.
Note: The Zohar gives two other qualities, which, how

ever, are little used. Kether they term Yetchidah, or ’’The Only One”
and Malkuth they term Guph, man. The four discussed above, however,
are all that are used in caballistic discussion, and of these, the
Ruach usually receives the most explicit attention.

-- THE SEPHIROTH --
Beloved Companion:
(Binah)
1. Title : : Binah, "Understanding".
2. Sub-Titles : Aima, the Great Mother. The Holy Ghost. The Demiurgus.
The dark sterile Mother. Marah, the Great Sea. Severity.
3. God-Name : Jehovah Elohim, "God of Gods".
4. Position on Tree: Head of left-hand Column.
5. Comments of Sephir Yetzirah: "The third path is called the Sanc

tifying Intelligence, and it is the foundation of Primordial Wis
dom, termed the Creation which indeed emanates therefrom."
6. Archangel: Tsaphkiel, the Archangel held in the Contemplation of

God.
7. Order of Angels: Aralim, Hierarchy of Thrones, the Mighty Ones.

8. Hindu Chakra: Visuddhi (larynx).
9. Magical Image: A female figure.
10. Macrocosmic Correspondence: Left Hemisphere of the Brain.
11. Microcosmlc Correspondence: Right Hemisphere of the Brain.
12. Tarot Cards: The four threes (3 of Wands, Cooperation & Strength
(3 of Swords, Separation & departure
(3 of Cups, Joy and Prosperity
13 of Pentacles, Skill in material
( accomplishment.
Also the four Queens.
13. Associate Signs: Queen color -- Black
Jewels -- Pearl and star sapphire.
14. Astrological Sign: The Sphere of Saturn.
With the third Sephira, Binah, we are already somewhat

acquainted through our study of Chokmah. Indeed, it is most beneficial
that we have had the advantage of considering Chokmah first, for
neither of these two major centers can be fully understood without
basing its interpretation upon the opposite character of the other.
Then, too, remembering Binah in relationship with Chokmah gives us a
starting point, for it specifies Binah’s location upon the Tree and with
one glance we become conscious of the source from which Binah came and
the general direction in which Binah’s influence flows.
While Chokmah represents the spirit of the head, right
hand pillar, positiveness and force, Binah represents the opposite of
these qualities, the left hand pillar, negativity and form. To the
uninitiated the quality of Severity associated with the female Sephir
oth may seem to be illogical, but to those who understand, especially
those who have studied the psycho-analytical treatises of Freud, this
association is entirely suitable and correct. In this regard Binah is
actually the "Terrible Mother". These symbols also carry out the
principle of Balance for they bestow upon Chokmah and Binah certain
qualities which are opposite to those commonly accepted.
Once again it will not be amiss to remind you that the

Sephiroth are not places, and are not things. They are Space. Hence,
whenever there exists a space or a condition of pure being or latent
unexpressed power, this is a reflection of Kether. When, therefore,
we understand definitely the character of each of these ten states we
will have contrived for our thinking process a filing system or some
thing of a "pigeon-hole cabinet", and into these definite sections we
can allot our ideas and there let them benefit from the associate
ideas of that particular location. It is through this process that a
study of the Caballah makes for logical and purposeful thinking.
Now it is a Caballistic axiom that one Sephira emanates

from another. This corresponds very logically with the theory of the
Curvature of Space. Einstein was the first, I believe, to introduce
this theory and it is now frequently referred to and accepted by
science as actual fact. Sir James Jeans has referred to it in his
"The New Background of Science" on page 131, "the most obvious property
of this large scale curvature is that it closes space up, so that if we
try to travel on forever through space we should merely come back to
our starting point, as Drake did when he circumnavigated the globe. It
is, of course, no good our trying to obtain a proof of the Curvature of
Space by an actual circumnavigation of space -- for one thing, life is
too short. A ray of light might have a better chance, for it travels
at ten billion miles a minute and is not limited to a lifetime of three
score years and ten."
And again in his "The Mysterious Universe" on page 64,

he has written, ".....this theory tells us that space itself is curved,
much in the same way in which the surface of the earth is curved. The
Curvature of Space is responsible for the curving of rays of light,
which is observed at a solar eclipse, and for the curvature in the
paths of planets and comets, which we used to attribute to a force of
gravitation. On this theory, the presence of matter does not produce
force, which is an illusion, but a curving of space. To confront our
difficulties singly, let us for the moment suppose that the presence of
matter is the only cause for the bending of space. Then an empty uni
verse, totally devoid of matter, would have its space entirely uncurved,
because there would be no matter to curve it, and so would be of infin
ite size. As the universe is not empty, its size will be determined by
the amount of matter it contains. The more matter there is in the Uni
verse, the more curved space will be, the more rapidly it will bend
back on itself, and as a consequence the smaller the universe will be --
just as a circle which curves rapidly is smaller than one which curves
more gradually."
Force, therefore, does not move in a straight line, but

curves, eventually returning to its starting point. But this curva
ture in each revolution takes place upon a higher arc. Therefore, it
is a spiral rather than a curved motion. In that way, life moves for
ward, evolves and grows instead of passing simply through periods of
repetitious experience.
Now you have observed from the quotations given herein

that the curvature of space and the material world have a relation
ship, one with the other. In the Cosmos this relationship is obser
vable through the presence of Binah, which is the tendency toward
form. In other words, a tendency toward stability. As new forces are
created and come into being, however, this stability is upset and the
positive force of the right hand column again comes into operation.
Now it is the inter-locking of these forces as they perform that
regulated cycle of operation from activity to reaction and stability
that produces the evolutionary tendency of the universe. And in this
process the stabilizing factor of Binah is clearly evidenced.
Everywhere these inter-locking stresses which have re

sulted in the deadlock of stability are noticeable. They were evi
denced in the high culture of China before the revolutionary period.
They are represented likewise by the atom which is thot to be a fair
ly staple representation of matter. Again they are to be observed in
clubs, organizations, or governments which have reached a stage of
comparative inertia after a period of striving and struggle. There
is something about this stability that is always connected with Age,
for it is that type of poise that is attained only after a lapse of
time. Thus it is that the Greek God, Kronos and the Roman God Saturn,
one the god of Time and the other the god of Form, were identified
with this particular center.
Form Implies limitation. This is clearly understood

when we imagine the ego selecting a vehicle and restraining the opera
tion of this vehicle to the material plane level, which is far more
restricted than operation upon the higher planes. But in the develop
ing ego life upon the higher planes is not an organized process. It
therefore requires this opportunity of earth plane life for the organ
ization it produces, for organization is the compensation received
from limitation. Restricting consciousness therefore in the physical
vehicle in Form is an act of severity, for it represents the sacrifice
of a continued, uninterrupted period of consciousness upon the Inner
Planes. Hence it is that as you were taught in a former lesson, birth
is death and death is birth. For physical birth checks the freedom
and spaciousness of Inner Plane life, but while it brings limitation
it also brings a new system and a new order into being which can be
used as an instrument for overcoming the limitations of flesh and
rising to still greater celestial Understanding.
Now if Chokmah, as we have been taught, was born in

Kether and issued from it, it dies in Binah, for herein its unre
strained power and force are locked in stability. Thus Binah becomes
a disciplinarian.
On a larger scale we can see the Chokmah-Binah activity

functioning in Cosmic Time, for during the Day of Brahm Chokmah power
is active, but eventually it is thwarted and restricted in the renewal

of Binah manifestation» This is but another proof of the basic curva
ture of space, the force of Chokmah comes ever back upon itself but
throughout these alternating periods the unmanifest of Kether flows on
uninterrupted. When the staticism of Binah has been accomplished once
again, this outflowing power of Kether manifests itself in a new
Chokmah force, this time upon a higher level of evolution. So the
cycle is again commenced.
Let us analyze this principle for a moment. Inasmuch

as Kether is perceived as the originator of Chokmah and as Kether’s
force flows primarily to Chokmah, which is activity and as this force
finds its end eventually in Binah, which is negativity, then it follows
that if Binah is opposed to Chokmah it must be likewise opposed to
Kether. Therefore, in one sense of the word Binah is regarded as the
opposite of Kether. Now this opposition of power and force, which is
a vital and necessary part of Cosmic manifestation has been observed,
but incorrectly interpreted, in many religious doctrines. It has given
rise to a certain fear of death and to belief in an active evil. It
has even manifested in the peculiar belief characteristic of certain
teachings that women are evil. Indeed, it has only been in recent
years, during the present cycle, that metaphysical teaching and philos
ophy have been able to sufficiently impress the presence of women in
their own sphere of life upon public consciousness.
The wise doctrine of the Caballah teaches that each of

the Sephira are holy and necessary to the harmonious and cooperative
functioning of the entire Cosmic Plan. Rhythmically, the Cosmos
pulsates, its motion does not move in an unending, undying stream. And
it is when we realize this fact that we can truly appreciate the
significance of Shakespeare’s words:
"There is a tide in the affairs of men

Which taken at the flood, leads on to fortune."
We must remember also that each center has not one, but
many aspects of force. The Neophyte is sometimes bewildered by the
multitudinous symbols of the Gods and associate correspondences of the
Sephira. He assumes, rather hastily, that these are contradictory.
Binah, itself, is sometimes called the Dark Sterile Mother and again
the Bright Fertile Mother. So the perplexed investigator asks, which
of these two is to be accepted. It isn’t a question of accepting one
in preference to the other. It is a question of realizing that the
female quality of Binah is enduring and manifests in both for:rs. It is
necessary that we realize this fact and that we recognize Binah1s power
and functioning in any of the many and different forms that it assumes;
as an illustration of how power can manifest in different ways, observe
the working of electricity. We perceive it in the lightning of the
thunderstorm, no less than we see it also in the incandescent bulb. We
are not at all confused by the multiplicity forms assumed by the power
of electricity and accept them as entirely reasonable. Now each of the
Sephira are also centers of force and this force has many different
appearances. So keep this fact in mind as you study Binah and the re
maining centers of the Tree and seek ever to understand the underlying
principle behind all of these outward manifestations »

—- PRACTICAL APPLICATION OF THE FIVE PRINCIPLES —

Beloved Companion:
For purposes of elucidation we list herewith the

principles discussed in Lecture 197.
YETCHIDAH — Kether, the ’’Only One.”

CHIAH — Chokmah, Higher Will.
NESCHAMAH — Binah, Pure Spirit.
RUACH — Chesed, Geburah, Tiphareth, Hod,
Netzach — Solar Spirit.
NEPHESCH — Yesod, Plastic Mediator.
I am sure that as we examine religious history we will

find ourselves thinking many times about the extraordinary success
demonstrated by ancient and by barbaric people in contacting spiritual
force thru magical power. It seems that they are able to do this
with more definite results and more visible evidence than the highly-
developed and intellectual Seeker of the present day. Until we study
the above principles it is not altogether clear just why this should
be so. But now that we perceive the workings of spiritual force it
is easy to understand that the primitive soul, because of his exist
ence in Nephesch,is not developing in a progressive manner, and indeed,
perhaps lacks the manifestation of power upon any plane above the
Astral; both mental and spiritual consciousness are in an embryonic
state, as it were, their power and their force being directed to
Astral Manifestation.
We, who are travelling the Pathway of Illumination

should not, therefore, envy the apparently remarkable magical results
obtained by these young souls. You know the Bhagavat Gita has an
interesting comment to make upon this when it says, "They who worship
the Shining Ones, go to the Shining Ones; to the Ancestors go the
Ancestor Worshippers; to the Elementals go those who sacrifice to the
Elementals; but my (Krishna) worshippers come unto Me. He who offereth
to Me with devotion, a leaf, a flower, water, that I accept from the
striving self, offered as it is with devotion. Whatsoever thou doeth,
whatsoever thou eateth, whatsoever thou offereth, whatsoever thou
giveth, whatsoever thou doeth of austerity, do thou that as an offering
unto Me." Because, therefore, of their restricted focus of attention
upon the a.ower Astral they draw themselves into rapport with the
forces of that element — and rising above it becomes increasingly
difficult.
How does the barbarian or savage engrossed in the

lower Astral substance for many incarnations lift himself out of this
level? We find the answer to that in the Ruach. As was said in a
previous lecture, the Ruach is the intelligent factor in man. That is
why many of the mysteries, especially those of ancient years, required
intellectual development as an intrinsic part of Metaphysical train
ing. The Pythagoreans were deeply concerned with the study of
Mathematics, Music, Grammar and similar subjects. These assisted in
training the mental faculties, awakening them and giving them a charac
ter of their own. The requirements of the modern day school, even
though irksome to the child, are not without their definite value. Per
haps there may be those who rebel at the study of Algebra or Latin or
Ancient History or some other compulsory topic, for they perceive in
their daily affairs no tangible and immediate financial return. But
this is false reasoning; mind training is never lost for it lends its
valuable talent to all phases of man’s existence.
It is intellectual study that remakes the barbarian

into a civilized man. Intellectual application does that which no
amount of praying to his nature gods would do.
The Metaphysician, therefore, should be he, who above

all others, appreciates intellectual culture. Not only does-it help
to identify him with the past but it makes the best that existed in
the past, his own personal inheritance.
Patience is one of the cardinal virtues of treading

the Path. Particularly is this true when we consider that the inspir
ing contacts, visions, and spiritual experiences of many Adepts are
given great publicity and fire the imaginations of the Neophyte pupils.
They see the crowning glory of achievement, but of the preparatory
steps toward obtaining that achievement they perceive nothing. Good
things come to those who have prepared themselves for them and earned
the privileges which they represent. That preparation need not be a
monotonous or severe one if the Seeker will realize that it is im
portant and will interest himself in becoming the Supreme Master of
each and every step of the road. Wen you can perceive the nature of
the Goal toward which you Strive, then the Path is not so difficult
after all. To the workmen who built the Pyramid it was a monument of
sheer drudgery; but to the Architect who perceived in his mind the
finished edifice, who was inspired by a Divine Insight, the tedious
building of the foundation was no less interesting than the placing
of the final Cap-stone upon the top.
V/e also are Builders of Life. The foundation must

be secure; in comparison with the Summit, the foundation of our
development is far greater in expanse than the crowning accomplishment.
Thru the assistance of the zHoly Guardian Angel, the

Metaphysician seeks to climb ever higher upon the Ladder of Attain
ment. He is not content to rest at any one point but senses the
irresistible urge to continue his forward progress. He anticipates
that time when he, like Jacob Boehme, may be able to perceive the en
tire Universe about him blazing with the glory of Supreme Deity.
In this process of development it is evident that

ultimately the Holy Guardian Angel must yield his leadership to Deity
itself. The Soul proceeds under the Holy Guardian Angel, is protected
and guided by that force, but should never lose sight of the fact that
it is toward ultimate union with the Unmanifest that development
tends. There is a possibility, in other words, of the Metaphysician,
after having advanced to that position wherein conscious association
with the Holy Guardian Angel is attained, becoming self-satisfied.
For this attunement comes about only after very commendable work in
development has been completed. It is a mark of achievement to become

aware of the presence of the Angel, to converse with him, and to feel
at home in His presence. To many this is sufficient, they look upon
the Guardian Angel almost as a God, they are content with their stage
of development and want nothing further.
Think for a moment of the wonders of this Pathway —

out of the Divine does the spark proceed. Thru eons of time, evolu
tion carries forward a governed and regulated development. At la"st
individual consciousness emerges. It retains an aspect of Deity with
in it, but is encompassed about by materiality. Upon the Pathway,
however, this materiality is pierced and the Immortal Self within
discovered. Then with infinite care, patience and tenderness this
Immortal Self is lifted into rapport with the Inner planes even while
the consciousness is operative upon the material plane level. There
it abides but that is not enough; persistent in its yearning for
truth, it is lifted beyond and into the unmanifest regions which pro
duce the spark, the energy and the power that is the basis of all
manifest life. Man alone has the privilege of passing thru so
wondrous a cycle.

— MAGIC AND MYTHOLOGY —

9
Beloved Companion:
Together we have come a great distance in the study of the

Caballah. A number of principles have been discussed with you as well
as numerous '’deities” whose existence perhaps you did not even so much
as suspect prior to this particular study. So it is well for us to
pause a moment to talk over these things, reflect upon them, and permit
their significance to become absorbed in the light of understanding.
From earliest times there are records of the so-called

mythologies of ancient people and their religious experience has always
been one rich in a multiplicity of deities, gods and goddesses repre
senting various celestial qualities. To one who sets out upon a study
of comparative religion, these deities are first encountered with utmost
perplexity. At first one is either persuaded to believe that ancient
priests simply invented the gods from their own fertile imaginations or
one feels inclined to give up the whole of study and become resigned to
accepting the Universe as so complex a system that no human mind could
reach even an approximate understanding of it. This, we say, is the
perfectly natural reaction of the Neophyte.
If, however, these studies are approached by the meta

physician especially through the study of the Tree of Life, 'a more gen
erous understanding of their significance is possible. For, the occult
ist starts with an open mind. He endeavors to visualize a condition of
passive inertia which was the Universe before Time began. He perceives
that in this latent inertia a potential Power arises. From this active
power descends. It is divided, redivided and circulated so that through
successive descending stages the Unmanifest becomes Manifest. Between
the abstract and the Unknown-Unknowable, and man in his objective self,
one perceives an intervening stage which is host to many different types
of deific power.
Some of these forms man has called the Elementals, others

the Devas. Their names are numerous and each group peering at the Inner
Planes through a one-focus telescope, as it were, sees only one aspect
and is moved to acclaim that as the Supreme and the One. The skeptic
must not, therefore, without consideration, too quickly apply the adjec
tive "imaginary” to these mythologies and to these ancient pantheons.
Man has always been sensitive to deific power and one of man's most
urgent needs is for the understanding of this God Power. It is of
course, t£he priestly caste that have always made a close and detailed
study of the gods. Broadly designating these powers as "gods” is rather
inaccurate for it does not sufficiently discriminate between their pow
ers and respective ranks. It is only in the Mystery Schools that ade
quate classification has been made, and this principally through the
scientific correspondences of the Tree of Life. Whereas the layman is
hardly capable of distinguishing between an elemental and an archangel,
the Mystery Schools have accurately determined the gradations of power,
the direction of force, the purpose and the functioning not only of
these, but of all of the many forces of the Inner Plane Hierarchies. The
layman is also confused by the way in which records of these mystical
secrets were preserved. They will read the mythologies of the past and
will see in them nothing but what they assume are fairy tales of pleas
ant and engaging fiction. For in visiting the ruins of ancient temples,
in studying the paintings, the carvings, statuary, etc., they look upon
what they regard as childish art and feel themselves immensely superior
to these geometric efforts.of the artists’ skill. They do not realize
that it is this naive surface appearance of secret teachings that is
their most effective protection. He who understands is far from the
skeptic and the scoffer, but is moved to the point of reverence as with
the deepest of respect he pays tribute to the secret symbolism by which
Truth has been perpetuated down through the ages. In Egypt especially
did the recording of Mystery Teachings assume a symbolic form. This
symbolism reaches into every part of Egyptian mystical lore and is
their real teaching. The position of the gods no less than their apparel
and titles were all symbols of rank and can be interpreted upon that
basis. When symbolism gives to certain gods forms that are not in
accordance with the actualities of nature, it is not to be supposed that
the designers knew no better or mistook their nature, but it is intended
that through a combination of forms a complex Truth may be presented.
Rituals go hand in hand with esoteric symbolism. The

ceremonies suggested by occult magic are not the product of a weird im
agination, but each is not only significant of certain Truths, but also
is a channel through which Divine Power can transverse the Abyss and be
drawn into a more specific manifestation on the earth plane.
Likewise, the instruments or the ’’magical weapons” of the

metaphysician — these are usually the object of greatest suspicion by
the orthodox laymen. But he does not realize that occultism is a science
of Spiritual Laws and that as such requires its instruments of research,
investigation and performance, just as any other science does. Hence,
the magical Viand, the girdle, the lamp, perfumes, altar, and so on,
each have a specific meaning to the magician and he combines and
arranges them in a manner that is efficacious for his purposes. The
whole process of magic is nothing more than the use of the properties
of the Ruach so that functioning upon the higher levels may become a
practical possibility. It is the magician’s faith which endows them
with power and their use stimulates his imagination no less than it
prepares him emotionally and spiritually for the rapport which he seeks.
Just as occult science has recognized and consequently classified the
various deific powers, so do the magical instruments extend the
magician’s power to different established centers of force.
For one cannot enter into the contemplation of the sublime

without purpose and without system. One cannot accomplish the realiza
tion of the highest spiritual contacts unless it is with the assistance
of those time honored aids which have long been used for this particular
purpose. Through the use of these rituals and instruments the magician
is freed of the burden of hewing his own path through the tangled
forests of ignorance. His full strength, courage and attention can thus
be centered upon adhering to the traditions of the Path, establishing
them within his own being and assimilating their truest and deepest
wisdom.

The Mystic Brotherhood University Lectures 101-200

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THE MYSTIC BROTHERHOOD Lecture 101 - Page 1

One of the most difficult concepts for students of the

This lesson, therefore, is being given you to eliminate

As to the identity of God -- that we have touched upon

V'e are chiefly interested in other various phrases.

The conception of the Trinity has dated from the

The Occidental is more familiar with the Father as­

The God of the Universe is frequently referred to in

In the final analysis the Christ Force is the Over

Thus the Higher Self of the Planet projects individuals

There is a further distinction to be made and that is

One significant fact to remember is that the Holy

the Old Testament5 neither is Jehovah mentioned in any single in­

Meditate long upon these Truths - much is inferred

In my next communication we will touch upon how you

In the Bonds of the Eternal Brotherhood.

The subject for this week’s discussion is the Monad,

The dictionary designates the nature of the Monad

The Monad is a center of force in the Logos and yet it

That consummation takes place during the evolutionary

The Monad is a perfect center of force,emanating and

This unfolding of the Monad does not take place at the

Thomas Taylor, in his introduction to the ’’Six Books

It is Divine and virtually a God;just as the logoidal

At the conclusion of Lesson 101 we indicated that we

’’Properly to desire a blessing is to deserve it,for

In the Bonds of the Eternal Brotherhood.

You are going to find pure joy in seeking regular

So we want you to institute meditation periods, make

I have spoken of a consecrated corner of your Sanctum

Of course,the most beneficial results can be expected

Of course, you have already mastered the fundamentals

Humanity,and especially the Treaders of the Occult

It may be if you are ready for such counsel and di­

This is also an excellent period,if you feel inclined

Remember that this rationalization of your contact is

Of course,everything we touch receives something of

Above all, remember that these various suggestions

I trust that you are going to find an opportunity to

In the Bonds of the Eternal Brotherhood.

You must remember, of course, that whatever it is

’’May we be a channel whereby Thy Holy Ones may ap­

We must also remember that this supplication helps us

The facts of Initiation are stern facts., for the re­

Time after time we have heard the lamentations of the

It takes only a few of these practical tests to point

Indeed, how many of us are completely willing to at­

Plane Masters belittling us, misdirecting our efforts, or visiting us

There is much indeed that is learned from this prayer.

But let us ask ourselves frankly, does this same

The completely Mystical Way is the Path of Emotion,

As we approach the concluding thought of the prayer a

I say that many Souls are like these undeveloped

Let us heed then, the final phrase of the prayer. It

In comparison with the joys which this privilege brings

In fact, many occidentals are surprised to know that

Perhaps it will seem curious to the uninitiated for

The Caballa is the foundation of Occultism.lt forms the

Since its origin the study of the Caballa has been

It is not strange that the Caballa should be studied

As one commentator has said - the cardinal Doctrines of

Certain authorities distinguish between two phases of

We will not take up the active study of the Tree until

The Planetary Spirit is evolved with the development

The Occidental is more familiar with the Father as

the Old Testament5 neither is Jehovah mentioned in any single in

It may be if you are ready for such counsel and di

’’May we be a channel whereby Thy Holy Ones may ap

The facts of Initiation are stern facts., for the re

Indeed, how many of us are completely willing to at

Because of the fact that the Planetary Spirit is mind

You know of course that the Cosmos contains within it

If, therefore, a Magician could completely and thorough

When at the conclusion of a Night of Brahm the Unmani

At this stage all is formless. Simply a mass of exist

The so-called thinking of animals, therefore, is re

This evening we are going to touch upon another im